Progressing in Sanctification
Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. He who calls you is trustworthy, and he will in fact do this. Brothers and sisters, pray for us too. Greet all the brothers and sisters with a holy kiss. I call on you solemnly in the Lord to have this letter read to all the brothers and sisters. The grace of our Lord Jesus Christ be with you.
1 Thessalonians 5:23-28 (NET)
How can we progress in our sanctification—growing in our Christ-likeness? At the end of 1 Thessalonians 3 and 5, Paul prayed for the Thessalonians’ sanctification. In 1 Thessalonians 3:12-13, he prayed:
And may the Lord cause you to increase and abound in love for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.
And then, in 1 Thessalonians 5:23, he prayed a very similar prayer. He said, “Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.” These prayers bookend Chapters 4 and 5, demonstrating that they are all about the Thessalonians’ sanctification—their growth in holiness. In Chapter 4, Paul began his ethical instructions of the letter. He called for the Thessalonians to be holy by staying away from sexual immorality (4:3). Then he called for them to comfort those who were grieving their dead love ones with the fact that deceased believers will be resurrected at Christ’s coming and living believers will be unified with them in the skies at the subsequent rapture (4:13-18). In 1 Thessalonians 5:1-11, he challenged them to not be spiritually lethargic and walking in darkness as they waited for Christ’s return, but that they should be alert and walking in light. In 5:12-15, he then gave them some rapid ethical commands such as honoring their elders, living at peace with one another, admonishing the undisciplined, and not returning evil for evil. Then in 5:16-18, Paul gave the Thessalonians what has been called impossible commands, specifically about private worship. He called for them to rejoice always, given thanks in all situations, and to pray without ceasing. These are impossible, but yet, we should strive for them at all times, both in our private and public worship. After dealing with the impossible commands of private worship, he gave commands for public worship in 5:19-22. He called the Thessalonians to not quench the Spirit, to not forbid prophecy, to test all things, reject the evil, and hold on to what is good. If the commands for private worship were not difficult enough, dealing with other people may be just as difficult, including dealing with false prophecy, false teaching, and sin within a congregation.
With all these instructions in the last two chapters of Thessalonians, no doubt, the Thessalonians felt overwhelmed. How could they do all these well? Again, because of their difficulty, Paul bookends 1 Thessalonians 4 and 5 with prayers for their sanctification in 1 Thessalonians 3:13 and 5:23. This reminds us that prayer is crucial in our fight against sin and to be righteous, both individually and corporately. We must live in prayer. We must pray without ceasing as Paul commanded in 1 Thessalonians 5:17 to be holy. But these prayers also remind us that God will empower us to be holy. After praying for their sanctification in 1 Thessalonians 5:23, Paul said this in verse 24, “He who calls you is trustworthy, and he will in fact do this.” Again, because of the overwhelming difficulties of their individual and corporate sanctification described in 1 Thessalonians 4 and 5, the Thessalonians needed to know that God would ultimately be the one to complete this work, though they still had a role to play in it.
From Paul’s final words in 1 Thessalonians, we learn how to progress in our sanctification—how to become more like Christ, even in the midst of various difficulties like the Thessalonians had, as they were being persecuted. God did not save us just to escape hell, he saved us to know him and be like him—holy, set apart from sin, and righteous. In this study, we’ll consider how to progress in our sanctification, as Paul encouraged the Thessalonians to do in 1 Thessalonians 5:23-28.
Big Question: According to 1 Thessalonians 5:23-28, how can believers progress in their sanctification?
To Progress in Sanctification, We Must Rely on God to Sanctify Us
Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. He who calls you is trustworthy, and he will in fact do this.
1 Thessalonians 5:23-24
As mentioned, after exhorting the Thessalonians in Chapters 4 and 5 to be sanctified, he reminds them that God is ultimately the one to do this work. This was especially important to hear since Paul had just called them to seemingly impossible aspects of their sanctification. As mentioned, in regards to private worship, is it possible to always rejoice, pray, and give thanks in all situations, as 1 Thessalonians 5:16-18 teaches? Is it possible to not at times quench the Spirit through sin or neglecting to do what is righteous or best as in 1 Thessalonians 5:19? Is it possible to perfectly test all things to hold onto the good and reject all forms of evil in public worship and life in general, as 1 Thessalonians 5:20-22 teaches? The Thessalonians needed to know God was ultimately going to do this work in them. That is why Paul prays for the God of peace to make them completely holy and keep them blameless until Christ comes and then promised that God would do it (v. 23-24). Before we study God’s role in our sanctification, we will break down some elements in this prayer.
Interpretation Question: What does Paul mean by calling God, the God of peace?
When Paul called God, the “God of peace,” this refers to how we were at enmity with God because of our sins and under his judgment (cf. Eph 2:3, John 3:36); however, the God of peace, sent his Son to die on the cross for our sins and bring us peace. Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Consequently, we will never be judged eternally for our sins because Christ bore the judgment we deserved, so we could have peace with God (cf. Rom 8:1). With that said, God does not just give us peace with himself through Christ, he also give us peace with one another. Through Christ, we have become the family of God, brothers and sisters in Christ, regardless of race, culture, gender, and social status. Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus.” In addition, the God of peace, gives us peace of mind in a world where we are prone to anxiety and fear, especially in considering our future. Philippians 4:6-7 says:
Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
God promises that as we choose to reject anxiety and instead pray about everything and give thanks in everything, God’s peace will guard our hearts and minds. He is our God of peace. He gives us peace with himself, peace with others, and peace within ourselves.
Interpretation Question: What does Paul mean by saying God will make us “completely holy” and keep us “entirely blameless” at the coming of Jesus Christ?
When Paul prays for God to make us “completely holy” and keep us “entirely blameless,” he is not saying that we can ever become perfect in this life. That is impossible because of our sin nature. Even Paul himself declared in Romans 7:15-20 that the things he would do, he didn’t do, and the things he wouldn’t do, he did. In response to this, he cried out in Romans 7:24, “Wretched man that I am! Who will rescue me from this body of death?” As long as we are in these sinful bodies, we will struggle with sin. Paul’s prayer for the Thessalonians to be holy and blameless referred to living a righteous life, without any unrepentant sin. The hope was that when the Thessalonians sinned, they would confess it to God and turn from it. When they were in discord with others, they would do everything possible to reconcile. They would aim to keep a clear concience before the Lord by seeking to get rid of all known and unknown sin. Paul himself aimed to live this way. In 1 Thessalonians 2:10, he declared: “You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe.” So Paul clearly wasn’t teaching perfectionism, that the Thessalonians would become perfect while on the earth. However, he was praying for their progress in holiness until the day of Christ. In addition, his prayer seemed to include the completion of their sanctification at Christ’s return. When Christ returns, all believers will receive perfect bodies like our Lord and will no longer struggle with sin (cf. 1 Cor 15:35-58, 1 John 3:2). First John 3:2 (NIV) says, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is.” Paul was praying for the progress and completion of the Thessalonians’ sanctification. The work that God began in the lives of the Thessalonians at their salvation, he will complete when Christ comes, and he will do the same with us (cf. Phil 1:6).
Interpretation Question: What “call” is Paul referring to in 1 Thessalonians 5:24?
In 1 Thessalonians 5:24, Paul said, “He who calls you is trustworthy, and he will in fact do this.” The call he is referring to is theologically named the effectual call. When people hear the gospel and don’t respond, this is referred to as the general call. But when a person hears the gospel and responds, this is referred to as the effectual call, since God saves his people through it (cf. Eph 1:4). In John 6:44, Christ described this when he said: “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.” This is a summons from the King who awakens the heart and mind of an unbeliever to the gospel so he can be born again. In 2 Corinthians 4:6, Paul describes the effectual call this way: “For God, who said ‘Let light shine out of darkness,’ is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Christ.” The effectual call is a reminder that our salvation is totally a work of God, since we cannot believe unless God draws us and opens our eyes. Ephesians 2:8-9 tells us that even our faith is a gift of God. It says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Philippians 1:29 says the same: “For it has been granted to you not only to believe in Christ but also to suffer for him.” Our faith is a gift that comes with our effectual call from God. Certainly, there is a mystery to this. We cannot be saved unless we put our faith in Christ (John 3:16), but we can only have faith if God effectually calls us and give it to us (John 6:44). As Paul said in Ephesians 2:9, this means nobody can boast about salvation. They cannot even boast about their faith, as it’s not based on our intellectual or spiritual ability. It is a work totally of God. To save us, God sent his Son to die for us and raised him from the dead. He calls for us to repent of our sins and believe in Christ to be saved, and both repentance and faith are gifts of his grace. In Acts 11:18, the Jewish believers said this about the Gentiles’ salvation: “So then, God has granted the repentance that leads to life even to the Gentiles.” Even repentance is a gift of God. Salvation is a gift that God gives to the elect whom he chose before time. Ephesians 1:4 says, “For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love.” And those who repent and believe are the elect. Again, this is a mystery that Scripture teaches.
Now, though Scripture teaches salvation is monergistic, something totally of God, sanctification is not. Sanctification is synergistic. God works with us to sanctify us, but the primary work of sanctification is done by God. As mentioned, in Chapters 4 and 5 of Thessalonians, Paul focused on the Thessalonians part of sanctification, as he called them to be sexually pure, spiritually alert, and faithful to his church while waiting for Christ to come, but now through his prayer he focused on God’s part. Again, in 1 Thessalonians 5:23, Paul prayed, “Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.” Also, Hebrews 13:20-21 focuses on God’s part in our salvation when it says, “Now may the God of peace … equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ.” The God who saves us, also works to sanctify us—to make us holy, like himself—and he promises to do so. Again, 1 Thessalonians 5:24 says, “He who calls you is trustworthy, and he will in fact do this.” Philippians 1:6 says the same thing, as Paul said, “For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.”
Since God will complete the work of sanctification in every true believer, this means that no true believer will ultimately be lost. God promises to complete this work, and he gave the Son the responsibility to never lose a true believer. In John 6:39, Christ said, “Now this is the will of the one who sent me—that I should not lose one person of every one he has given me, but raise them all up at the last day.” Romans 8:29–30 also promises this:
because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
There is an unbroken chain from predestination before time to being called to salvation in time, being justified which means to be made as though we never sinned, and being glorified, when our sanctification is complete and we have glorified bodies. Those God saves, he will complete the process of sanctification in them, which will ultimately be completed when Christ comes. As Paul said in 1 Thessalonians 5:24, “He who calls you is trustworthy, and he will in fact do this.”
God’s Role in Sanctification
Interpretation Question: What is God’s role in sanctification?
God’s role in sanctification is succinctly described in Philippians 2:12-13 (NIV). It says,
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.
(1) God works in our hearts by giving us the “will” (NIV) or “desire” (NET) for righteous things, to read his Word, pray, go to church, evangelize the lost, repent of sins, and serve him in various ways. (2) God empowers us to “work for his good pleasure.” He gives us holy desires and empowers us to do them. Second Timothy 1:7 says, “For God did not give us a Spirit of fear but of power and love and self-control.” Whatever he calls us to, he empowers us to do. (3) In addition, God uses hardships to train us in godliness. Hebrews 12:7-11 says:
Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.
In God’s sovereignty, he uses all hardship for our good—to train us and make us holy. In fact, 1 Corinthians 10:13 says God won’t allow us to be tempted or tried beyond what we can endure. God controls our trials and uses them for his purposes. (4) Also, God gives us godly, mature believers to help us grow in righteousness. Ephesians 4:11-13 says,
It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God—a mature person, attaining to the measure of Christ’s full stature.
God, specifically, gives us gifted teachers to help us grow and mature. Many are not growing simply because they are not taking advantage of godly brothers and sisters, including mentors, in their life to grow (confessing sins to them and getting counsel and prayer). No doubt, God does much more to sanctify us.
Paul prayed for God to sanctify the Thessalonians and keep them till Christ came because it was impossible for them to be sanctified apart from God. Likewise, we must recognize God sanctifies us as well and rely on him. This means we should never give up hope when we fail or others fail during this process. God is the ultimate one who completes it. Again, in Philippians 1:6, Paul said, “For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.”
If we are going to be sanctified, we must rely on God and put our confidence in him. This is why, like Paul, we must constantly pray for ourselves and pray for others. God not only saves but he also sanctifies. If we don’t fully realize this, we’ll be prone to constant frustration and discouragement as we fail God and make mistakes. But we’ll also be frustrated at others when they fail God. We may even give up hope. If sanctification was something we did by ourselves, we should give up hope because it is impossible apart from God. And if helping others grow in Christ was something we did entirely on our own, we should also give up hope. But it is not. We plant the seeds of God’s Word and water them through love and encouragement, but God makes the seeds grow. In 1 Corinthians 3:6-7, Paul said it this way: “I planted, Apollos watered, but God caused it to grow. So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.” We are his co-workers but the main work is his. We can have hope in our sanctification process and that of others’ because God oversees it, and he is the primary actor in it. Are we putting our hope in God to sanctify us and others? If not, frustration, disappointment, hopelessness, and quitting will be our lot?
Application Question: What aspect of God’s role in sanctification stood out most and why? Why is recognizing God as the primary actor in sanctification so important? How should this affect us? What would be an unbalanced way of focusing on God’s work in sanctification?
To Progress in Sanctification, We Must Actively Pursue the Sanctification of Our Entire Person
Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.
1 Thessalonians 5:23
With the focus of Paul’s prayer being God’s sanctifying work in the Thessalonians, one might be prone to an unbalanced view of sanctification—that God does all the work alone. This has happened at times throughout history. For instance, some have focused solely on God’s role in sanctification. This is seen in sayings like, “Let go, and let God!” It might be said that God will ultimately change us when we stop striving to change. “Just be still, and let God be God!” However, that is unbalanced. In fact, Paul’s prayer in 1 Thessalonians 5:23 implies that we have a role in the sanctification process. He prayed because God works through our prayers to complete his work, including our sanctification. Also, most of Paul’s commands in Chapters 4 and 5 teach our need to participate in our sanctification, including our call to be holy, flee sexual immorality, encourage one another, to honor our elders, warn the undisciplined, pray and rejoice always, and give thanks in everything. Again, sanctification is synergistic. God works, but we work as well. As mentioned, this is clearly seen in Philippians 2:12-13 (NIV), which says:
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.
“Work out your own salvation” refers to the believers’ active role in our sanctification. Salvation has often been said to have three parts: past, present, and future. We were saved in the past when we responded to God’s work through Christ in faith. We are being saved now as we are being sanctified—including our being set free from sin and growth in righteousness—and we will be ultimately saved when we receive our glorified bodies when Christ returns.
Interpretation Question: What is the believer’s role in sanctification?
The believer’s role in sanctification is both passive and active. For example, the believer’s passive role is seen in verses like Romans 12:1: “Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.” Many are not growing in Christ simply because they are not willing to “present” themselves to God. In presenting ourselves to God as sacrifices, we are saying, “God, use me for your kingdom in whatever way you deem best, even if it hurts!”, “Lord, your will be done and not my own!”, and “Lord, send me where you want me to go!” This is the passive aspect of our sanctification.
But, also we have an active role which is represented by verses like 1 Timothy 4:7 where Paul says to Timothy, “train yourself for godliness.” “Train” can also be translated as “exercise.” Just as athletic exercises help a body grow in endurance, flexibility, and strength, spiritual exercises help believers grow in sanctification. These are often called spiritual disciplines. They include Scripture reading, prayer, fasting, attending a Bible preaching church, and serving others, among other things. As we practice spiritual disciplines, we grow. Also, our active role in sanctification is seen in our enduring trials. James 1:4 says, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” We must “let endurance have its perfect work” by not complaining, quitting, or rebelling in our trials but also by seeking the Lord in them and depending on his people. When we do this, God sanctifies us in ways that won’t happen when we’re living at ease and things are comfortable. Sanctification is synergistic—in that God has a role, and we also have one.
Since Paul prays for God to sanctify us body, soul, and spirit, we must ask ourselves, “Are there any areas of our life that are ‘off limits’ to God? Are we compartmentalizing our faith in any way? Do we have any compromises in our life?” For some, to allow God to sanctify us, we need to be careful of our intimate relationships. First Corinthians 15:33 says, “Bad company corrupts good morals.” Maybe, our relationships with others are leading us into compromise by what we partake in or enjoy. Proverbs 13:20 says, “The one who associates with the wise grows wise, but a companion of fools suffers harm.” Instead of walking with the fool, the one who rejects God, we need to surround ourselves with the wise, those who fear the Lord and worship him with their lives. We obviously do this by joining a Bible preaching church, using our gifts to serve her, but also allowing others to serve us as well. For some, God may be calling them to separate from compromising relationships to be holy and to pursue deep, godly relationships. With Timothy, Paul said this in 2 Timothy 2:22, “But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart.”
For others, it is their entertainment that pollutes their soul and hinders their spiritual progress. Philippians 4:8-9 says,
Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
Satan realizes if he can get our minds through music, TV, or Internet, then he can get our feet. Compromises with our mind lead to compromise with our actions. We also forfeight God’s blessing on our lives when we do so. When we think on what is just, pure, and righteous (and live a life of obedience in accord with our thoughts), we bring the God of peace in our lives, his manifest presence. The fight to be sanctified always start with our minds. This is why Paul describes our spiritual war as taking “every thought captive to make it obey Christ” in 2 Corinthians 10:5. Are we taking every thought captive, anxieties, worries, lusts, and anger and making them obedient to Christ? This has often been described as the difference between a mature Christian and an immature one. The mature believer is fighting on the thought-level so sin is not being manifest outwardly. An immature believer commonly allows his mind to be polluted, even if not intentionally, and therefore struggles to stop the outward practice of sin. Are we taking our thoughts captive by thinking only on what is good and pure? This is how we partner with God to make ourselves holy. We do this not only by rejecting the bad but choosing to put in the good by meditating on his Word day and night, listening to and singing worship music, seeking him with others in small groups or ministries, and by obeying his Word. As we submit to God, he will sanctify us body, soul, and spirit. We’ll consider more aspects of our role in sanctification in the next main points.
Trichotomy or Dichotomy
With all that said, Paul’s prayer for the Thessalonians to be sanctified in body, soul, and spirit has led many to believe that this is the composition of human beings (cf. biblical anthropology). They would say the body refers to the physical composition of a human. The soul refers to the mind, will, and emotions, and the spirit refers to the spiritual part of a human which communes with God and even evil spirits. It’s often been said that the spirit is what differentiates humans from animals, since animals do not have a spirit. This view is called trichotomy. Another verse used to support this is Hebrews 4:12. It says, “For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.”
However, the view most held throughout history is that the human composition is simply body and soul, material and immaterial. This is called the dichotomy view. Genesis 2:7 describes how God made humans this way. It says, “The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.” “Living being” can also be translated as “living soul” (ASV). Many verses focus on these two essential parts of a human being—the material and the immaterial. Consider a few:
Christ said this: “Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.”
Matthew 10:28
For just as the body without the spirit is dead, so also faith without works is dead.
James 2:26
… An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit.
1 Corinthians 7:34
turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
1 Corinthians 5:5
How do dichotomists handle 1 Thessalonians 5:23 and Hebrews 4:12 which seem to describe the soul and spirit as separate parts of the human composition? (1) They would argue that the authors are simply piling up or combining terms for emphasis. Those verses are similar to Luke 10:27 and Matthew 22:37, which say, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself” and “Love the Lord your God with all your heart, with all your soul, and with all your mind.” Should heart, mind, and soul all be distinguished? In these verses, the emphasis is to love God with one’s entire being. Likewise, 1 Thessalonians 5:23 is simply a prayer for God to bless both the material and immaterial parts of a person, whether the immaterial is called spirit or soul. And Hebrews 4:12 is emphasizing how God’s Word can pierce the deepest parts. If someone wants to distinguish between “thoughts” and “desires,” God’s Word can pierce that deep. And if someone wants to distinguish between the “soul” and the “spirit,” God’s Word can pierce that deep as well. The point is not that thoughts and desires (or intentions) are distinguishable, nor are the soul and spirit. The point is God’s Word is more effective and revealing than we can imagine.
(2) In addition, as support for the soul and spirit being the same, dichotomists point out how the words are commonly used interchangeably throughout Scripture. Because of this, it is impossible to distinguish them or designate separate roles for them, as portions of a human’s immaterial part. For example, in Luke 1:46-47, Mary says, “My soul exalts the Lord, and my spirit has begun to rejoice in God my Savior.” She is clearly using Hebrew parallelism—meaning the soul and spirit are the same. Essentially, she is saying her inner-being worships God. Likewise, Job used similar language for his discouragement. In Job 7:11, he said, “Therefore, I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.” Also, in Revelation 6:9 when describing the disembodied martyrs in heaven, they are called “souls,” but in Hebrews 12:23, they are called “spirits.” The terms spirit and soul are used synonymously throughout Scripture to describe the immaterial part of humans. They should not be distinguished.
(3) Further evidence to support the dichotomy view is the fact that our immaterial part is clearly indivisible. At death, our immaterial and material parts will separate and be reunited at the resurrection. At death, our bodies will go into the grave and our spirits will go to heaven. If there is a spirit and soul, they are indivisible and thus why the terms are used synonymously so often in Scripture. As mentioned, our immaterial part while in heaven is called both a soul and spirit in different places (cf. Rev 6:9, Heb 12:23, Phil 3:20-21).
Therefore, it’s probably best to not see Paul describing the composition of a human in 1 Thessalonians 5:23. He is simply praying for God to sanctify every part of a Thessalonian believer, inner and outer. We should not hold anything back from God, not our mind, thoughts, intentions, emotions, body, soul, or spirit. We should offer him our friendships, family, work, entertainment, and future goals. Everything should be handed over to God so he can cleanse us, equip us, and use us greatly for his kingdom. Romans 12:1 says, “Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.” Here “bodies” refers to our entire being. Are we offering him everything for his sanctifying work and perfect use?
If we don’t rely on God for our sanctification, we’ll be prone to legalism, prayerlessness, frustration, and hopelessness. If we don’t do our part, we’ll be prone to laziness, spiritual stagnation, and fruitlessness. Sanctification is synergistic. We work with God to complete his work in us, individually and corporately. In the next points, we’ll consider other ways that we work with God to complete our sanctification process.
Application Question: What aspect of the believer’s role in sanctification stood out most to you and why? Is there a specific area in your life that you are most prone to struggle with as far as allowing God to fully sanctify? What way (or ways) is God currently working in your heart, giving you desires for righteousness or good works? What spiritual disciplines have you found most helpful in growing spiritually and why? Which view of the human composition do you believe Scripture teaches? Are humans a trichotomy or a dichotomy? Why does it matter?
To Progress in Sanctification, We Must Grow in Our Hope of Christ’s Return
Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.
1 Thessalonians 5:23
Another implication from Paul’s prayer is that the Thessalonians needed to continue to maintain their hope in Christ’s coming to be sanctified. This is the fifth time Christ’s coming is mentioned in Thessalonians, as it’s the major theme of the book. It is mentioned once in every chapter (1:10; 2:19; 3:13; 4:13-17; 5:23). In 1 Thessalonians 1:9-10, he described their salvation this way:
For people everywhere report how you welcomed us and how you turned to God from idols to serve the living and true God and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.
They were a waiting church. They were being persecuted and their great hope was that Christ was coming soon, possibly in their lifetime.
Application Question: Why is having hope in Christ’s return so important for our Christian faith and our sanctification in particular?
• Hope in Christ’s return is important for our sanctification because it gives believers endurance in trials.
Earlier in 1 Thessalonians 1:2-3, Paul referred to their waiting on Christ’s return as their “endurance of hope in our Lord Jesus Christ.” Waiting on Christ gave them endurance in their trials. It helped them not quit or compromise in sin while being persecuted because they knew Christ was returning to deliver them, judge their persecutors, and reward them. Hope in Christ’s return gives believers endurance.
• In addition, hope in Christ’s return is important for our sanctification because it helps us pursue righteousness. In 1 John 3:2-3 (ESV), John said this to the Ephesians:
Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.
If we understand Christ is returning to reward those who are faithful with their gifts, talents, and opportunities and punish the unfaithful, it will help us be accountable and motivated to serve. We should desire to hear God say to us, “Well done, good and faithful servant!” (Matt 25:23).
• With that said, hope in Christ’s return is also important for our sanctification because it helps us to turn away from worldliness, compromise, and sin.
In the context of Christ returning to judge and renew the earth (2 Pt 3:3-4), Peter said this in 2 Peter 3:11-12 and 14:
Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, while waiting for and hastening the coming of the day of God?... Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence.
In addition, in Matthew 24:48-51, Christ demonstrated the importance of hoping in his return by giving a parable about a wicked servant who believed his master’s return was delayed. He said:
But if that evil slave should say to himself, ‘My master is staying away a long time,’ and he begins to beat his fellow slaves and to eat and drink with drunkards, then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
When believers lose their hope in Christ’s return, they are prone to discord in their family, church, and work relationships. They forget that God sees all and will judge them based on how they treated the people around them. They are prone to live in excess, luxury, and sin as implied by the servant eating and drinking with drunkards, those with no self-control. They become addicted and controlled by things other than God—food, work, video games, alcohol, drugs, the opinion of others, and a host of other things. Because they are no longer living as though Christ could imminently return, they are prone to various sins.
Application Question: How do we maintain and increase our hope in Christ’s coming?
• We maintain and increase our hope in Christ’s return by consistently having deep fellowship with other believers, including worshiping, praying, serving, and taking the Lord’s Supper together.
Hebrews 10:24-25 says:
And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.
As mentioned earlier, we should be involved in a Bible preaching church, using our gifts to serve others, and allowing them to serve us. As we faithfully meet throughout the week for Sunday worship, small groups, opportunities to serve, and to take the Lord’s Supper, we increase our hope in Christ’s return. In fact, with the Lord’s Supper specifically, it was given to not only remind us of Christ’s death on the cross but also his return. First Corinthians 11:26 says, “For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
The reason deep, consistent fellowship and worship with other believers is so important for our hope in Christ’s return is because that’s what heaven will be. Heaven will be daily intimate fellowship, worship, and service with believers for eternity, even as we have the opportunity to do now. If we’re not consistently partaking in that now, why would we want Christ to return so it can happen eternally? Consequently, the more we deepen our Christian fellowship, the greater our hope in Christ’s return will become.
• We maintain and increase our hope in Christ’s return by turning away from sin and living righteously
Living in sin decreases our desire for Christ to return because we know we will be judged for our unfaithfulness. Sin hardens our conscience and quenches the Spirit who wants us to desire and live for Christ and his return. Consequently, many believers live with no thought of Christ’s coming. It is is the farthest thing from their mind. Sin dulls our hearts towards God, his Word, and Christ’s coming; while living in righteousness, prepares our hearts for Christ’s return.
Are we turning away from sin? If we are enjoying it our entertainment, relationships, and daily activities, we won’t desire Christ to return.
• We maintain and increase our hope in Christ’s return by being faithful in our sufferings.
Romans 5:3-4 says, “Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.” Rejoicing in our trials and being faithful in them leads to hope. Hope refers to trust in God in general, but it also refers to hope in heaven and Christ’s coming. The faithful believer on his death bed sometimes gets to the point where his main hope is to be with God, worship him, and be free from sin and his decaying body. As with the Thessalonians who were being persecuted, it led to a greater desire for Christ’s to return. With that said, it is possible for a believer going through trials, instead of developing greater hope in God, to become bitter, mad at God for what he allowed, mad at others for what they did or did not do, and miss the hope he was meant to grow in through his trial.
Consequently, to increase our hope in Christ’s return, we must be faithful in our sufferings. We must worship God, trust him in our difficulties, and rely on him through studying his Word, prayer, fellowship, service. As we do so, our hope in God and Christ’s coming increases. Again, clearly, this was the case with the Thessalonians who were faithfully enduring persecution and therefore increasing in their desire for Christ to return.
Are we faithfully enduring our sufferings by worshiping God, giving him thanks in everything, and living in his Word? First Corinthians 16:22, “You also be patient and strengthen your hearts, for the Lord’s return is near.” Lord, come! Lord, come!
Application Question: Why are we so prone to not think of or care about Christ’s return? What are some negative effects of not desiring Christ’s return? When are the times that you desire Christ’s return most and when do you care for it least? How is God calling you to increase your desire for Christ’s return to aid in your sanctification?
To Progress in Sanctification, We Must Actively Practice Spiritual Disciplines in a Healthy Community of Believers
Brothers and sisters, pray for us too. Greet all the brothers and sisters with a holy kiss. I call on you solemnly in the Lord to have this letter read to all the brothers and sisters.
1 Thessalonians 5:25–27
In all three verses of 1 Thessalonians 5:25-27, the words “brothers and sisters” are mentioned. However, in more literal versions, it is just translated “brothers” (NASB, ESV). The reason the New English Translation translates it brothers and sisters is because Paul was referring to all believers, not just male ones. Paul’s intention was to remind the Thessalonians of the corporate aspect of their sanctification. Certainly, we each have an individual responsibility to be holy, but we also have a corporate responsibility. As we consider these verses, we’ll focus on the communal aspect of our sanctification.
Observation Question: What aspects of our communal sanctification does Paul focus on in 1 Thessalonians 5:25-27?
1. Communally, we must continually pray for one another, with a special focus on our spirutal leaders.
Throughout 1 Thessalonians, Paul talked about his continual prayers for the Thessalonians. In 1 Thessalonians 1:2, he talked about how he, Silas, and Timothy mentioned them “constantly” in their prayers. In 1 Thessalonians 3:11-13, he prayed for God to open the door for them to be together, for God to increase their love, and strengthen their hearts in holiness. In 1 Thessalonians 5:23, he prayed for God to make them completely holy, body, soul, and spirit. But even as Paul and his companions prayed for the Thessalonians, they should return the favor. In 1 Thessalonians 5:25, he says, “Brothers and sisters, pray for us too.” The present tense of the word “pray” meant that they should make constantly praying for their spiritual leaders a habit. His logic was since God sanctifies believers through prayer, they should pray for him, Silas, and Timothy also. No doubt, much of Paul’s spiritual success on the mission field could be attributed to the prayers of the Thessalonians and other believers as well. As Paul prayed for the Thessalonians and the Thessalonians prayed for him, we should make this a habit in our local church—praying for one another, including our spiritual leaders, as well as requesting and receiving prayer.
As believers, we should be constantly lifting up our local church, praying for the members’ sanctification like Paul did. We should pray for the universal church, as Paul commanded in Ephesians 6:18 when he said: “pray at all times in the Spirit, and to this end be alert, with all perseverance and petitions for all the saints.” Like Christ prayed in John 17, we should pray for God to sanctify the church through the Word of God, as believers study the Bible individually and corporately (John 17:17). We should pray for unity in the local church and universal church, including relationally and doctrinally (John 17:21-23). We should pray for God to protect the church from the evil one (John 17:15). No doubt, Christ still prays this way for the universal and local church from his throne. Hebrews 7:25 says, “So he is able to save completely those who come to God through him, because he always lives to intercede for them.” However, we should also focus on our spiritual leaders, including our pastors. Sometimes, we might be tempted to think they don’t need prayer since they are so spiritual mature. But they are the brunt of many attacks from the enemy and their flesh, and its often only because of the prayers of faithful saints that they last. Research shows that eighty-five percent of pastors leave the ministry within five years. It is a difficult ministry which often leaves scars on the pastor’s spouse and kids. Because of this, we should constantly pray for our pastors, missionaries, vocational Christian workers, and their families throughout the world.
Gardiner Spring, an American minister and author from the 1800’s, wrote A Plea to Pray for Pastors, in which he urged:
O it is at a fearful expense that ministers are ever allowed to enter the pulpit without being preceded, accompanied, and followed by the earnest prayers of the churches. It is not a marvel that the pulpit is so powerless, and ministers so often disheartened when there are so few to hold up their hands. The consequence of neglecting this duty is seen and felt in the spiritual declension of the churches, and it will be seen and felt in the everlasting perdition of men; while the consequences of regarding it would be the ingathering of multitudes into the kingdom of God, and new glories to the Lamb that was slain!
Application Question: How should we pray for our spiritual leaders specifically?
Since Paul so commonly asked for prayer in his letters, we can gain great insight by praying according to his requests for our spiritual leaders.
• We should pray for our spiritual leaders’ protection.
In 2 Thessalonians 3:1-2, Paul said this: “Finally, pray for us, brothers and sisters, that the Lord’s message may spread quickly and be honored as in fact it was among you, and that we may be delivered from perverse and evil people. For not all have faith.” Also, in Romans 15:30-31, he requested,
Now I urge you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. Pray that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,
Faithful pastors who confront wickedness in the world, including things like false teaching, abortion, sexual immorality, homosexuality, and government corruption will be the brunt of constant attacks from the demonic world and others who agree with those perverse practices. In some countries, they will be harassed, jailed, and possibly killed. Therefore, we should constantly lift them up—praying that they would be delivered and protected, that God would put angels around their family and give them joy and peace.
• We should pray for our spiritual leaders’ effectiveness in preaching God’s Word.
In Ephesians 6:19-20, Paul said:
Pray for me also, that I may be given the right words when I begin to speak—that I may confidently make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.
He asked for the right words and boldness to speak them. In 2 Thessalonians 3:1, he said: “Finally, pray for us, brothers and sisters, that the Lord’s message may spread quickly and be honored as in fact it was among you.” Paul asked for the teaching to go viral and be well-received by others. Likewise, we should pray for God to show our ministers wonderful things from his law, give them wisdom in how to present it, power in speaking, and that the words would be well-received and transformative. Again, maybe the reason most pulpits have such weak preaching is because there is little to no prayer from the pews. The consequence of this is weak, anemic churches instead of well-fed, powerful ones.
• We should pray for God to strengthen our spiritual leaders and sanctify them.
Obviously, a very common reason that pastors don’t persevere in ministry is because of moral failure. In Hebrews 13:18, the writer (who church tradition says was Paul but the letter itself is anonymous) said this: “Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.” Likewise, we should pray for our spiritual leaders to keep a clear conscience and to be righteous in their conduct, so they can persevere in ministry.
In addition to these prayers, we should pray for our pastors’ marriage to be strong, for their kids to grow in loving the Lord, for them to have good health, good friends, and an effective ministry. This is important because Christ said this in Matthew 10:25, “It is enough for the disciple [or student] to become like his teacher.” Therefore, our spiritual leaders in many ways set the ceiling for our congregations. As they grow in love for God, his Word, and serving others, so will their congregations. But when the spiritual leadership is struggling, the church will struggle even more.
With all that said, we should not just pray all these requests for our spiritual leaders, we should pray them for one another. We should pray for the marriages in the church to be strong, for parents to have wisdom in discipling their children, for the members to be powerful evangelists who use their spiritual gifts to bless the church and the world, and for them to be protected from the enemy. As we pray for one another and our spiritual leaders, we’ll mutually grow in the faith. In addition, as Paul asked for prayer from the saints, we should be open and transparent in asking for prayers from one another. James 5:16 said, “So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.” Many in the church lack healing physically, emotionally, and spiritually because they are never transparent with others to receive prayer. However, Paul, though possibly the greatest apostle and Christian to ever live, never outgrew needing the constant prayers of the saints. Therefore, he commonly asked for them. Again, the present tense of the word “pray” used in verse 25 meant for the church to continually pray for him, to make it their habit. It was also his habit—praying for others, requesting prayer, and receiving prayer. We should do the same.
Are we constantly lifting up our local church and its members? Do we make it a regular practice to pray for our spiritual leaders, including their families? Are we being transparent with others in our church and requesting prayer? There is power in the life that does so, and in a church that does it as well. When we are constantly praying for one another, including our leadership, God sanctifies us.
Application Question: Why do many Christians rarely request prayer, even though Paul did and so did Christ, as seen in the Garden of Gethsemane (Matt 26:38, 40)? Why is it so important to lift our spiritual leaders up in prayer? How is God calling you to grow in praying for your church, its leaders, and in requesting and receiving prayer?
2. Communally, we must foster loving fellowship with other believers, especially those in our local church.
In 1 Thessalonians 5:26, Paul said, “Greet all the brothers and sisters with a holy kiss.” In that culture it was normal for men to greet one another with a kiss on the cheek, and it was the same between women. This was a way to show affection for one another in the church; however, it was not a romantic affection. That’s why Paul called it a holy kiss. Likewise, God has called us to show loving affection to the members of our local church.
Observation Question: What does Paul’s command in 1 Thessalonians 5:26 demonstrate about fostering loving fellowship in our churches?
Paul’s command to greet one another tells us something about what the loving fellowship in our local churches should look like. For example,
• To have loving fellowship with other believers, we must meet with them, individually and corporately. Obviously, to “greet one another” means that we, at a minimum, come in contact with other believers, even if only for a brief time. Certainly, we should regularly attend Sunday worship where the entire church is gathered, but also get with people individually and in smaller groups to demonstrate our love for them. Acts 2:46 says this about the early church: “Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts.” The early church met in the temple courts which was their large gathering and from house to house, which was their small gatherings. They worshiped, ate, drank, and fellowshipped together. We must do the same. We should invite church members to our home if possible for coffee and fellowship or out to a meal, so we can get to know each other better. This is how we deepen our fellowship with one another and aid each other in our sanctification.
• To have loving fellowship with other believers, we must be warm, friendly, and excited to meet and get to know them. That’s implied in Paul’s command for the Thessalonians to “greet one another.” If we don’t greet people, they will not feel welcomed and cared for. Also, if we greet someone but aren’t really interested in them, people can tell. Not greeting and/or not genuinely caring may actually push people away from us, the church, and maybe even in Christ. It’s been commonly shared how Gandhi was interested in Christianity, but when trying to attend a church, he was turned away because of his color. He said this about Christianity, “I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.” Because he was not properly greeted and welcomed by believers, he turned away from the possibility of following Christ. This reminds us of the importance of wholeheartedly greeting others, especially newcomers. To greet others means we should be warm, friendly, and excited to meet and get to know others. Are we being warm and friendly to others, or are we standoffish, clicky, and aloof?
• To have loving fellowship with other believers, we must demonstrate it in tangible ways. Paul said to greet people with “kisses.” Certainly, this can be done in culturally appropriate ways. That may mean a handshake, hug, or even a bow. But also a tangible way of having loving fellowship is by being interested in the other person, including learning more about who they are, where they are from, how they are doing, how we can pray for them, and also sharing about ourselves. Therefore, a tangible way of having loving fellowship is by greeting others in culturally appropriate ways, then asking questions, listening, and sharing about ourselves to get to know and serve each other better. Are we trying to get to know others in our churches so we can demonstrate Christian love to one another?
• To have loving fellowship with other believers, we must protect them from sin and encourage them towards righteousness. This is implied by the fact that Paul called them to greet each other with a “holy kiss.” This meant that men and women in the Thessalonian congregation had to guard each other from lust, discord, and any other sin. Their interactions were primarily to promote holiness, including righteous conduct. Certainly, that must be true of believers today. Our conversations must promote holiness, instead of gossip and complaining. Our activities together should be wholesome, instead of tempting. Our clothing should not be tempting or potentially cause envy. Everything we do should lead one another towards righteousness. In fact, Hebrews 10:24 says, “And let us take thought of how to spur one another on to love and good works.” Our thoughts of other believers should primarily be about stirring them to loving God and others and doing the good works God has called them to.
• To have loving fellowship with others, we must make sure nobody is left out. Paul said to greet “all the brothers and sisters.” Unfortunately, in many churches people feel left out and not included. This is not only true of visitors but also regular attenders and members. Each church member should make it their personal commitment to make sure nobody is left out. As mentioned, if there is a new person, greet them, ask where they are from, and get to know a little about them. When seeing regular members, take time to demonstrate love to them by checking in with them to see how they are doing. Again, this all can’t be done at the large gathering on Sundays. Often, we’ll need to meet up outside the church or get involved in small groups and/or ministries to develop deeper relationships with people in the church. We must great “all” the brothers and sisters by making sure nobody is left out.
Again, in context, this is all part of how we as a Christian community grow in holiness, grow in our sanctification. God has not called believers to walk alone. Our faith is to be lived out in loving community. In fact, Christ said this will distinguish true believers from false ones and unbelievers. In John 13:35, he said, “Everyone will know by this that you are my disciples—if you have love for one another.”
Are we having loving fellowship with one another, so we can grow in our sanctification? A lone Christian will have a stunted growth and hinder the other church members from growing as well. Ephesians 4:16 says, “… As each one does its part, the body grows in love.” We all have a role in helping the church grow in sanctification. As we do our part, especially in developing loving fellowship, the church grows.
Application Question: Why is Christian fellowship so important? How has God blessed you through Christian fellowship? What makes cultivating Christian fellowship so difficult, even within churches? How is God calling you to cultivate loving fellowship in your local church and with other believers?
3. Communally, we must give great attention to reading, studying, and obeying Scripture.
In 1 Thessalonians 5:27, when Paul says, “I call on you solemnly in the Lord to have this letter read to all the brothers and sisters,” the phrase “I call you solemnly in the Lord” is a very strong phrase. It can be translated, “I put you under oath before the Lord” (ESV). This shows how important Paul believed this letter was. In the Jewish synagogues, they publicly read the Old Testament every Sabbath day, and the early church began to do the same. By commanding the Thessalonians in the Lord to publicly read his letter, he placed his writing on par with the Old Testament Scripture. This demonstrates a little about the process of canonization, the recognition of the books in the Bible and specifically the New Testament as authoritative and from God. It did not take centuries or even years for people to recognize the books of the Bible as from God. They were accepted immediately after their writing. We see this clearly from 2 Peter 3:15-16 in which Peter calls Paul’s writing Scripture. It says,
And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom given to him speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.
We also see this with Luke’s writings. In Luke 5:18, Paul said: “For the scripture says, ‘Do not muzzle an ox while it is treading out the grain,’ and, ‘The worker deserves his pay.’” After quoting Deuteronomy 25:4 and Luke 10:7, Paul said they were both Scripture. Luke was a companion of Paul on his journeys in Acts (27:1-10, 28:1-2). The Gospel of Luke was recognized as Scripture immediately after its writing, not centuries later. A major part of confirming a New Testament book was the affirmation of the apostles who Christ selected as the foundation of the church (Eph 2:20). They wrote many New Testament books and affirmed the writings of their associates, and early church in response accepted them as part of the Bible. By putting the Thessalonians under oath to publicly read his letter, Paul was claiming the canonization of this letter. It was on par with the Old Testament that would be publicly read in the church as well. In fact, many people believe that 1 Thessalonians was the first New Testament book written around 50 AD. However, others believe Galatians was the first, written around 48 AD. If so, both New Testament letters would have probably been read in Thessalonica along with the Old Testament books.
What Paul established in Thessalonica was true of the first church established years earlier in Jerusalem. After being founded, Acts 2:42 says this about the church, “They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” The apostles teaching included explaining the Old Testament and how it pointed to Christ but also further revelation that came through the Holy Spirit, which was eventually written down in the New Testament books.
Consequently, we grow in sanctification as we gather to hear the Bible publicly read, taught, and discussed in church and small groups, and as we obey its teachings. With 1 Thessalonians specifically, the letter included concerns and issues that the congregation not only needed to be informed about but also obey. By studying, reading, and obeying 1 Thessalonians, they would progress in their sanctification. In fact, Christ prayed this about the universal church before he went to the cross, and no doubt, he prays the same now in heaven. In John 17:17 (NIV), he prayed, “Sanctify them by the truth; your word is truth.” God sanctifies us as we study his Word individually and corporately. In 2 Timothy 3:16-17, Paul said this about Scripture: “Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.” Scripture teaches us doctrines like salvation through faith alone and the doctrine of the Trinity, how God is three in one. It reproves us by showing us when we are in sin. It correct us by showing us how to get right and trains us for all righteousness. This is how God sanctifies his church. He has chosen to sanctify us by the reading, memorizing, preaching, and teaching of Scripture. In fact, when Paul wrote Timothy who was pastoring the church of Ephesus, in 1 Timothy 4:13, he said, “Until I come, give attention to the public reading of scripture, to exhortation, to teaching.” The church is the place where we hear his Word, learn what it means, obey it, and are sanctified through it.
Scripture in Comparison with Prophecy
Another thing that must be noticed about Paul’s command for the Thessalonians to have the letter read to the church members is that he did not command them to test the letter and hold to what is good like he said about prophecy in 1 Thessalonians 5:20-22. It says, “Do not treat prophecies with contempt. But examine all things; hold fast to what is good. Stay away from every form of evil.” With Scripture, they were to just commanded to read the letter, accept, and obey it. Prophecies can be presumptuous and in error; therefore, we should not just accept them. They must be carefully tested through Scripture, the counsel of the saints, and God’s sovereignty over events to confirm, especially predictive prophecy (cf. 2 Tim 3:16-17, 1 Cor 14:29, Dt 18:22). However, with Scripture, after rightly interpreting it, we should believe what it says and obey it. That’s how the church should respond to what the Bible teaches about marriage, parenting, abortion, sexual immorality, and general holiness, even if it disagrees with the prevailing culture. We should not criticize or mock it or criticize and mock those who simply teach what Scripture says. We must obey it. This is what distinguishes us from the world and marks us as true disciples of Christ, truly born again. In John 8:31 (ESV), Christ said, “If you abide in my word, you are truly my disciples.” Those who don’t follow Scripture, even though they come to church and call themselves Christians, simply are not saved. In Matthew 7:21, Christ said, “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.” Only those who study and obey this book are truly part of the kingdom.
Are we devoting ourselves to the corporate study of Scripture by sitting under Bible teaching at a local church? Certainly, we should avail ourselves of Sunday worship, small groups, and other avenues to study, so Scripture can do it’s work in us.
Lack of Desire for Scripture
One problem that commonly happens in our spiritual lives that we must be aware of is that we stop desiring to study God’s Word and neglect it for lesser pursuits. Because of this reality, 1 Peter 2:1-2 says, “So get rid of all evil and all deceit and hypocrisy and envy and all slander. And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.” Peter commands us to get rid of sin and crave God’s Word, so it can make us grow. The order must be noticed. We must get rid of sin so we can have a proper appetite for Scripture and therefore grow spiritually. James 1:21 says something similar: “So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls.” It’s like a child having sweets before dinner. When he has candy, he may not desire steak and potatoes, which are better. The reason many of us lack a desire for God’s Word is simply because we have accepted or adopted sinful mindsets and/or practices which are hindering our desire for God and his Word in us. First John 2:15 says it this way: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” Enjoying the sinful things and views of the world will quench our desire and love for God.
If we are truly born again, we should have an innate desire for God’s Word just like a baby does. Job said it this way: “I have treasured the words of his mouth more than my daily bread” (23:12 NIV). If we do not desire his Word, we are either spiritually sick or not born again at all. The best thing we can probably do if we don’t desire God and his Word is to begin to force-feed ourselves Scripture, even as a doctor would put an IV in a baby who is not eating to help him get the nutrition he needs to live. Likewise, we should get into the Word in the morning and at night, join a small group to study and discuss Scripture, and faithfully humble ourselves before God’s Word on Sunday mornings as it is proclaimed from the pulpit. We cannot grow spiritually unless we crave God’s Word and daily eat it. Again, 1 Peter 2:2 says, “And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.”
Are we progressing in our sanctification by faithfully practicing spiritual disciplines in community? Or are we spiritually stagnant from neglecting community? Paul commanded the Thessalonians, and us, to pursue spiritual growth by praying for one another (including our spiritual leaders), fostering loving fellowship with other believers (including greeting and getting to know each them), and by reading, studying, and obeying God’s Word together. Are we growing in community or declining spiritually from lack of it?
Application Question: Why is it important to study God’s Word communally both in large and small gatherings? Why do believers at times struggle with a desire to read, study, or even listen to God’s Word? How should believers respond when they don’t desire God’s Word? Why is it important to clearly establish the authority and primacy of Scripture over prophetic utterances and also other aspects of worship? How is God specifically calling you to pursue greater spiritual growth in community (praying, fellowshipping, and studying God’s Word with other believers)?
To Progress in Sanctification, We Must Rely on the Grace in Christ Jesus
The grace of our Lord Jesus Christ be with you.
1 Thessalonians 5:28
When Paul prays for the grace of the Lord Jesus to be with the Thessalonians in verse 28, he was again reminding them of God’s empowerment for their sanctification. Grace means unmerited favor. Not only are believers saved by grace that comes through Christ (Eph 2:8-9), but they are also sanctified through Christ’s grace. John 1:16 (ESV) says this about Christ: “For from his fullness we have all received, grace upon grace.” We receive grace for salvation through Christ but also all the benefits of salvation, including our sanctification, as we continually draw near him. Through our relationship with Christ, we keep receiving grace upon grace. Accepting Christ as our Savior is not the end of grace, it is just the beginning. Grace upon grace is ours in Christ.
In fact, Christ said this in John 15:4, “Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.” If a branch is not attached to the vine, it shrivels up and dies. All the nutrients come from the vine and its root system to the branch. Likewise, by daily cultivating our personal relationship with Christ, being attached to him, we receive further grace to bear fruit—growing in our sanctification. This fruit includes knowing Christ more in a deeper relationship. It also includes the development of inner graces like love for our enemy, joy in difficult circumstances, patience with people and while waiting on God, and self-control of our mind, will, and emotions. Galatians 5:22-23 says, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” The fruit from abiding in Christ also includes outer graces, including works that God does through us for others, as we disciple believers, witness to the lost, and care for those with needs around us. All this grace comes through our personal relationship with Christ.
As a warning, it's possible to be in church and part of a Christian community and not be vitally attached to the vine. In Matthew 7:22-23, Christ described many who were like that when he said:
On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’
These people enjoyed the fruits of Christian community and participated in many good works, without being vitally attached to Christ. According to Jesus, they were never saved. They may have been on the vine, like a parasite, but not truly attached to him. Those who are truly attached, according to Christ, remain or abide in the relationship.
Interpretation Question: How can we remain in the vine (Christ) to receive abundant grace that leads to continued sanctification and fruitfulness?
We remain in Christ by practicing all the disciplines described by Paul throughout the book and specifically in the last verses (5:23-28). We remain in Christ by being in his Word, worship, prayer, community, and by serving others. As we do this moment by moment, we will receive more grace to produce fruit. James 4:6 said, “But he gives greater grace. Therefore it says, ‘God opposes the proud, but he gives grace to the humble.’” The prideful are independent. They do not daily rely on Christ by being in his Word, prayer, and the fellowship. They don’t feel like they need it, so they don’t. But, the consequence is they lack grace to properly grow and produce fruit that blesses others. In addition, God will commonly humble them, often through trials, to show their need to depend on God, so he can give them more grace. However, with the humble who already desperately depend on Christ and obey him, he abundantly gives them grace. In 2 Corinthians 9:8, Paul described the extra grace God gives to those who obey him by being generous givers. He said, “And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.” All grace is given to provide for the givers’ needs and make them excel in good works—including understanding and teaching God’s Word, discipling believers, reaching the lost, and other good works. To those who are faithful and obedient to Christ, God gives them more grace to continue to grow and excel in their sanctification.
Are we remaining in Christ and therefore receiving further sanctifying grace from him? Consider more verses that describe grace which comes through Christ:
But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the honor both now and on that eternal day.
2 Peter 3:18
So you, my child, be strong in the grace that is in Christ Jesus.
2 Timothy 2:1
Now may the Lord direct your hearts toward the love of God and the endurance of Christ.
2 Thessalonians 3:5
As we pursue Christ there is grace to know him in a deeper way, grace to strengthen us to conquer sin and serve others, and there is grace to endure our trials, as was happening with the Thessalonians while they endured persecution. All this grace is in Christ.
Are we growing in the grace and knowledge of our Lord Jesus Christ? Are we being strong in the grace that is in him and receiving his endurance in our trials? Christ endured the pain and shame of the cross, and he can empower us for our trials as well. As we pursue and rely on Christ, grace is poured out into our life for all things. Again, John 1:16 (ESV) says: “For from his fullness we have all received, grace upon grace.” Let us pray for more of Christ’s grace and abide in him so we may have it. It is by Christ’s grace that we are saved and through his continued grace that we are sanctified. Thank you, Lord!
Application Question: What is grace? Why is it important for our salvation and sanctification? In what ways does God pour out grace on us through our relationship with Christ (cf. Gal 5:22-23, 2 Cor 9:8, 2 Thess 3:5)? How can we receive more of it through Christ? How is God calling you to rely more on Christ’s sanctifying grace in your current circumstance?
Conclusion
How can we progress in our sanctification—growing in our Christ-likeness? As discerned from Paul’s final words in 1 Thessalonians:
1. To Progress in Sanctification, We Must Rely on God to Sanctify Us
2. To Progress in Sanctification, We Must Actively Pursue the Sanctification of Our Entire Person
3. To Progress in Sanctification, We Must Grow in Our Hope of Christ’s Return
4. To Progress in Sanctification, We Must Actively Practice Spiritual Disciplines in a Healthy Community of Believers
5. To Progress in Sanctification, We Must Rely on the Grace in Christ Jesus
Application Question: What stood out most to you in the sermon or text and why?
Prayer Prompts
• Pray for the God of peace to give us peace in our relationships, peace of mind instead of anxiety and depression, and for God to reconcile the lost, including our friends and relatives, with himself through Jesus Christ.
• Pray for God sanctify us entirely (body, soul, and spirit), both individually and corporately.
• Pray for God to empower us to discipline ourselves unto godliness, through prayer, worship, Scripture study, trusting him in our trials, repenting of sins, and serving others.
• Pray for God to increase our hope in Christ’s return and that Christ would come soon.
• Pray for God to deepen our fellowship with his church and sanctify us through the accountability and ministry of other believers.
• Pray for God to give us more grace through Christ to conquer sin, grow in holiness, persevere through trials, and love and serve others for his glory.
• Pray for God to be glorified in and through his saints throughout the world.
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