2 Thessalonians 2:13

But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God has, from the beginning, chosen you to salvation through sanctification of the Spirit and belief of the truth. He called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by word or by epistle.

Now our Lord Jesus Christ Himself and God, even our Father, who has loved us and has given us everlasting consolation and good hope through grace, comfort your hearts and establish you in every good word and work.

Let's pray. Father, as we look now into Your Word, we ask that You would give us insight, understanding, and application by Your Spirit. Jesus, You said that You would send the Spirit of truth who would guide us in all truth and teach us all things. And so, Holy Spirit, we pray that You would do just that today. Lord, that we would be transformed, renewed, and sanctified by Your Word, that we would know how we ought to live and how we ought to walk. For we ask it in Jesus' name, and all God's people agreed, saying, Amen. You can be seated.

Amen. The opening verses of 2 Thessalonians chapter 2 that we studied last week dealt with the things that are to come—the study of eschatology, the study of the last days. Therein, Paul spoke of the coming man of sin, the one called the son of perdition, whom we commonly identify as the Antichrist. He is the one whose coming is after the working of Satan, with all power and signs and lying wonders. Paul said in verse 9 that he will one day come and deceive the unrighteous, so much so that the unrighteous will perish because they received not the love of the truth. Verse 10 says that they might be saved, and for this cause, God shall send them a strong delusion.

Delusion can lead people to believe a lie. We can read that they shall believe the lie; most likely, the lie spoken of is the one that the Antichrist will bring, claiming that he really is God. He will stand in the temple and present himself as God, and there will be many who will believe that delusion. However, Paul tells us these things beforehand so that those who are alive during that time will not be deceived. Paul states that those who are deceived and those who do not receive the love of the truth will be damned. Verse 12 says that they might all be damned who believe not the truth but had pleasure in unrighteousness.

The study of the end times, or eschatology, is an interesting one and has often been the focus of many within the evangelical church, especially in the last century. It has become a major discussion topic, particularly in the last 62 years since the nation of Israel once again became a nation and took the city of Jerusalem in June of 1967. In many ways, this topic is almost at a fever pitch. There are prophecy conferences, prophecy updates, and prophecy seminars, along with thousands of books written on prophecy. Many times, churches can focus solely on the prophetic.

However, when studying through the New Testament, especially Paul's ministry, we see that Paul was very balanced in his teaching of the Scriptures. He even went so far in the Book of Acts to say that he had not shunned to declare unto them the whole counsel of God. While prophecy and eschatology are important, they should not be the total focus of the church. Yes, they speak of things that are often interesting, exciting, and sometimes scary, which can lead to sensationalism and become that which absorbs people.

Paul moves from speaking of the end times and the man of sin, as well as the ultimate damnation that will come upon those considered unrighteous and ungodly. He now begins to speak not of damnation but of the great salvation that we have in Christ. He says to the church at Thessalonica, "But we are bound to give thanks always to God for you, brethren beloved."

Of the Lord Jesus, because God has from the beginning chosen you to salvation. Once again, Paul speaks of his indebtedness to give thanks to God. We saw that in chapter one of Second Thessalonians, there in verse three, where Paul said, "But we are bound to thank God always for you, brethren, as it is meet, or as it is right, because your faith grows exceedingly and the charity, or love, of every one of you all toward each other abounds."

So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that you endure. In chapter one, Paul said that he was bound, or indebted, to give thanks to God for the maturity that was observed in the believers there at Thessalonica. This maturity was seen because of their faith, hope, and love—real marks of Christian maturity.

But why was Paul in debt to give thanks to God for the maturity that he saw in the believers at Thessalonica? It was because their exceeding and abundant growth was not due to Paul's excellent abilities in sharing the gospel with them or writing great letters to them, nor was it because of their amazing devotion to God. Their growth to maturity was because of God's faithfulness. As Paul would say in another passage in First Corinthians, chapter three, verse seven, "So then neither is he that plants anything, nor he that waters, but God who gives the increase."

God is to be thanked; God is to be praised because He is the one who ultimately gives the increase. He is the one who ultimately brings us to that place of maturity. Paul would say to the church at Philippi in Philippians, chapter one, verse six, "Being confident of this very thing, that He who began a good work in you will be faithful to complete it until the day of Christ Jesus."

We are so thankful for the faithfulness of God to bring us to the place of maturity. Paul said we are actually in debt to give thanks to God because of this very fact: that He grows us to maturity. However, in chapter two of Second Thessalonians, Paul does not thank the Lord or speak of his indebtedness to thank the Lord because of their maturity, but now because of their salvation. It says there, "We are bound to give thanks to God always for you, brethren."

Beloved of the Lord, because God has from the beginning chosen you to salvation, these two incidences of Paul's giving thanks for the church at Thessalonica are for both their salvation and their sanctification. It reminds us of a very important truth: our salvation is completely a work of God. It is all of God.

When I speak of salvation, we need to break it down into the three tenses that salvation is revealed in the Scriptures: the past, the present, and the future. Speaking of justification, that work that Jesus did on our behalf there on the cross two thousand years ago, He took your sin and my sin upon Himself. He who knew no sin became sin for us, that we might receive His righteousness. He has justified us by grace through faith; we have a new standing with God. We stand in a place guiltless before God.

Not only has God justified us, but the Scriptures further reveal that He is at this moment sanctifying us. This is still a part of His saving work. He sanctifies us by the washing of the water of the Word. He cleanses us from all the evil sins that kind of remain in our lives, and every single one of us recognizes and knows that we fall short on a daily basis. Having already been saved and justified, we still need the saving work of God to sanctify and cleanse us. So, God is sanctifying us, and He has promised to one day glorify us. The Scriptures say that when we see Him, we shall be like Him. We will be changed in an instant, in the twinkling of an eye. We will no longer have this immoral, wicked, sinful flesh; it will be done away with. How many of you are looking forward to that day?

Paul thanks the Lord because this is a work of God. A passage you've probably read before, perhaps you've even memorized, is found in Ephesians chapter 2, verse 8: "For by grace you are saved through faith, and that not of yourselves; it is the gift of God, not of works, lest any man should boast." For we are His workmanship, created in Christ Jesus unto good works, which God before ordained that we should walk in them. God is the one who is at work in us; He works in us to will and to do His good pleasure, as stated in Philippians chapter 2, verse 13. Salvation comes as a free gift.

The gift of God is not rewarded to man by his good works. In fact, salvation is a gracious gift, while damnation is the reward of unrighteousness. You can choose to relate to God based on your works, or you can choose to relate to God based on the work that He did in Christ Jesus. I will be very quick to say that I choose to relate to God based on His gracious work in Jesus Christ. I do not want to stand before God in my own flesh, in my own work, saying, "Well, I've been a good person." I want to relate to God and receive His salvation as a gracious gift.

Damnation is rewarded because of unrighteousness. The wages of sin is death. There is coming a day, as the Bible proclaims in Revelation chapter 20, when man will stand before God at what is called the Great White Throne Judgment. There, the Scriptures say that the books will be opened, and there will also be a book, the Book of Life. It says that everyone whose name is not written in the Book of Life will be cast into the lake that burns with fire. They will be judged by the books, by the works that they have done. All the things that they have done, all the things that they have thought, said, or even the motives of their hearts will be written in that book. On the day of Christ, at the Great White Throne Judgment, they shall be judged by the works that they have done.

When a person puts their faith in Jesus Christ, receiving His gracious gift, all those things are erased, and their name is put in the Book of Life. What an awesome fact! We are so thankful for this.

Now, this salvific work, or the work of God in salvation, is very well spoken of in this passage, specifically in verses 13 and 14 of Second Thessalonians chapter 2. In fact, these two verses are pregnant with theological importance. The church at Thessalonica was enjoying the salvation of God, as we see in these verses, for four reasons. There are four reasons given why they were enjoying the salvation of God, and if you're taking notes today, you may want to jot these down.

Number one: they were enjoying the salvation of God because God loved them. Notice that in verse 13: "But we are bound to give thanks always to God for you, brethren beloved of the Lord." They were enjoying the salvation of God because God loved them. Love is the root of their salvation.

God's salvation is a passage you all know well: John chapter 3, verse 16. Jesus was having a conversation with one of the most religious men of His day, and there in John chapter 3, verse 16, He said, "For God so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have everlasting life."

Love is not only the root of God's saving work in John chapter 3, verse 16, but love is most displayed in the work that Jesus did on the cross. Romans chapter 5, verse 8 states, "For God demonstrated His love towards us, that while we were yet sinners, Christ died for us." The Thessalonian Christians were enjoying the salvation of God for two reasons: first, because God loved them, and second, because God chose them. Verse 13 says, "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God has from the beginning chosen you."

The choosing of God is an often discussed and debated topic within the church, and unfortunately, it has also been the source of much division, especially since the Reformation of the 16th century. This topic has caused great division, leading to two camps within the church today: those that lean towards what is called God's sovereignty and the predestination and election of man, and those that lean towards man's free will.

It is important, when discussing the topic of God's choosing, His election, and His predestination, that it is clearly taught in the Scriptures. If predestination and election are clearly taught in the Scriptures, why is it such a divisive issue? The reason lies in the tension between God's sovereignty in electing man and man's free will in salvation.

At Calvary Chapel, we believe that both God's sovereignty and man's free will are clearly observed and taught in the Bible. Therefore, we hold what you might call a more moderate view of this issue. We believe that God has sovereignly given man the free will to choose to be the chosen.

Again, we believe that God has sovereignly given man free will to choose to be the chosen. We do not believe in the doctrine commonly called unconditional election, which is held by the Reformed tradition in the church, often associated with those called Calvinists after the teaching of John Calvin from the 16th century. The phrase "unconditional election" is not seen in the Bible, although the word "election" is. Unconditional election is the logical outgrowth of the first point of Calvinism.

Now, for some of you this morning, you may not understand this; it may not make sense to you, and you may not really care about it. However, for others, perhaps you've come out of the Reformed tradition or have been confronted by those who hold that view. There has, in recent years, been a resurgence of Reformed theology, which is actually a reaction to what we might call a pendulum swing to the other side.

You see, for a number of years in the United States, or in the West in general, the pendulum in theology has swung very far to what we might say is the left. This is seen in the seeker-sensitive movement or the packaging of evangelicalism into just a product in our nation today. As a reaction to that, we have this swing to the other side, to the Reformed side of theology, and there has been a resurgence.

Does it affect us? In some ways, it does. Right here in our own city, in Escondido, we have a very well-known theological seminary, Westminster Theological Seminary. There are professors at Westminster who see it as their goal, their aim, to proselytize those within the evangelical church. They have specifically singled out Calvary Chapel. Just a few weeks ago, I was listening to a podcast from Westminster Theological, and they were interviewing a couple of pastors from Reformed churches down in Santee. In that podcast, they singled out that they are looking to bring Reformed theology into Calvary Chapel because they find that many times, people within Calvary Chapel have a good understanding of the Scriptures and are far easier to bring into their camp.

One of my major concerns about Reformed theology is that those who hold such a view are often more interested in proselytizing.

The saved evangelizing the lost becomes a big problem. As I said, unconditional election is the logical outgrowth of the first point of Calvinism. Calvinism has five points, which are identified by the acronym TULIP. The first one is total depravity, or it has been repackaged in our day to be total inability.

Reformed theology states that man, because of the fall, is so completely fallen that he is absolutely unable to choose to place his or her faith in God. Man is completely unable to choose to put their faith in God; therefore, they must be unconditionally elected by God for salvation. The problem with this is that they also believe not only has God unconditionally elected some to be saved, but He has unconditionally elected the rest to go to hell. They will never have an opportunity to be saved because the sovereign God has elected them to go to hell.

I don't know about you, but I have a great problem with that. I also find it interesting that I was watching a debate recently between a Reformed Christian and an atheistic author. Some of you may have heard of Christopher Hitchens. Christopher Hitchens has written a best-selling book that has been on the bestseller list for quite some time now, called "God Is Not Great." He is an avowed atheist and debates many theists, whether from Christianity, Islam, or Judaism, around the world.

In a debate that he recently had with a Reformed pastor, speaking of the Reformed faith, Christopher Hitchens said that Calvinism makes God no different than the Allah of Islam. It makes Him an unloving, all-powerful wretch; it makes Him a tyrant; it makes Him a dictator.

Although we don't have enough time this morning to totally consider unconditional election, I believe that it is neither revealed in the Scriptures nor is it in line with the nature of God. I do not believe that it is in the nature of God to elect people to go to hell, to say, "You are going to hell," and that there is no possible way that you can be saved.

This view is very similar to that which was held by the Pharisees of Jesus's day. They believed that they were the elect and the rest were just fuel for the fires of hell. However, the election and predestination of God is clearly seen in the Scriptures, and it's often questioned how we reconcile the two: God's election, His sovereignty, and man's free will.

I believe that they are two sides of the same coin. As we study through the Scriptures, when we come to passages that deal with God's election, we teach what the Scriptures have to say about God's choosing. When we come to passages that deal with man's free will, we study and consider what the Scriptures have to say about that. The fact is that God loved the world; therefore, He gave His only begotten Son, that whosoever would believe in Him would not perish, and whosoever will may come.

The Thessalonian believers were enjoying the salvation of God for three reasons: first, because God loved them; second, because God chose them; and third, because God set them apart. In verse 13, we read, "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God has from the beginning chosen you to salvation through sanctification of the Spirit." He has chosen you to salvation through sanctification of the Spirit.

The word "sanctification," or "to sanctify," means to set apart. Sanctification can basically be divided into two different categories. There is what we might call progressive sanctification, as we see in First Thessalonians chapter five. If you turn one book to the left, in First Thessalonians 5:23, Paul says, "And the very God of peace sanctify you wholly; completely, and I pray God your whole spirit, soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."

Paul was praying that the church at Thessalonica would continue to be sanctified by God—progressively sanctified or cleansed, transformed more and more into the image of His Son. How many of you can attest to the fact that since you became a Christian, your attitude, your behavior, your thoughts, your speech, and your actions have changed for the better? This is the sanctifying work of God; He is progressively sanctifying us.

Sanctifying us by the washing of the water of His word, by His Holy Spirit, through trials and many different things, God uses in our lives to refine and sanctify us. However, the sanctification that Paul mentions here in Second Thessalonians, chapter two, verse 13, refers to the Spirit's work in leading an unbeliever to faith in Christ. The Apostle Peter said that we are elect according to the foreknowledge of God the Father through sanctification of the Spirit.

It is the work of the Holy Spirit to bring conviction to the sinner. Unfortunately, well-meaning Christians often want to try and do that work of convicting the sinner. We tend to watch everything that they do, and every time they mess up—whether they are co-workers, friends, or family members—we point out their sins. We say, "Oh, that's sin." However, the Holy Spirit doesn't need our help, nor is there a job opening in that area.

Jesus told His disciples in John, chapter 16, about the work of the Spirit when He would come. You may want to turn there. In John, chapter 16, Jesus said, "Nevertheless, I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. But if I depart, I will send Him unto you. And when He is come, He will reprove the world, or convince the world, of sin, of righteousness, and of judgment: of sin, because they believe not in Me; of righteousness, because I go to My Father and you see Me no more; and of judgment, because the prince of the world is judged."

Jesus stated that the Holy Spirit, when He comes, will convict the world of sin, of God's righteousness, and of the judgment that will come upon our sin because of His righteousness. Therefore, when the Holy Spirit works in an individual unbeliever to bring them to that place of conviction, He is doing the work of the Lord.

Sanctification of the Spirit, as we see here in this passage, sets individuals apart for salvation. If that's the case, some may say, "Well, the Holy Spirit needs to do a better job because not everybody is coming to conviction." To that, I would say we need to be involved in this through prayer. God is the one who prepares the ground of the individual's heart so that when you and I sow the seed of the Word of God, it may take root and produce fruit. Therefore, we ought to pray that the Holy Spirit would work on those hard hearts, opening them, convicting them, and readying them for salvation.

He says to the church at Thessalonica, "You are experiencing the joy of salvation because God loved you, because God has chosen you, and because God has set you apart." In verse 14, he states, "Whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ." They were enjoying the salvation of God because God called them. God loves the world, He chooses men, prepares them by His Holy Spirit, and calls them unto salvation.

But how does He call them? Notice how it is stated in verse 14: "Whereunto he called you by what? The gospel." This places great emphasis on the importance of the proclamation of the gospel. Paul wrote to the church at Rome in Romans chapter 10, verse 14: "How then shall they call on Him whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?" As it is written, "How beautiful are the feet of them that preach the gospel of peace and bring glad tidings of good things."

We see the importance of the preaching of the gospel. Now, back to Reformed theology for just a moment. One of the problems often seen among Reformed theology, especially in what's called hyper-Calvinism, is that it frequently leads to a neglect of evangelism. It brings people to a place where they say, "Well, God has elected them; therefore, they'll be saved, and we don't have to preach the gospel." This was the view of the missions board that tried to discourage William Carey, the great evangelist and missionary to India, when he stood before that missions board proclaiming his vision.

Desire to go and bring the gospel to those in India. Somebody stood up and said, "Young man, if God has ordained for them to be saved, they'll be saved. You don't need to go." How thankful I am that William Carey did not agree with that view, and therefore he ultimately did go to India. Through his work, more than 40 dialects of India were translated, and the Scriptures were translated into their dialect. There are many Indians today who are very thankful that William Carey did not hold that unbiblical view of the proclamation of the gospel.

There are, however, in our day, some who would identify themselves as evangelical Calvinists. They do say, "Well, we still need to preach the gospel," but the only reason they give for preaching the gospel is that God commissioned us to do so. In obedience to Him, they feel they have to do it. I believe that God has commissioned us to proclaim the gospel because, through the gospel, men are saved. Therefore, we preach the gospel.

That's why Jesus, in Mark chapter 16, verse 15, would say to His disciples, "Go ye into all the world and preach the gospel to every creature." Preach the gospel to every creature. What that means is that we are not to dictate whether or not we preach to this person or that person. We don't say, "Well, I think this person's elect and that person's not; therefore, I'm only going to preach to them and not that person." That's God's decision, not mine.

Jesus also said in the Gospel of Luke, in chapter 24, verse 46, "Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." The gospel is to be preached.

The Apostle Paul, in his last letter, his letter to Timothy, Second Timothy chapter four, said, "I charge you therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing: preach the word; be instant in season and out of season; reprove, rebuke, and exhort with all long suffering and doctrine." Why? "For the time will come when they will not endure sound doctrine; but after their own lusts, they shall heap up unto themselves teachers having itching ears. They shall turn away their ears from the truth and shall be turned to fables."

But you, watch in all things, endure afflictions, do the work of an evangelist, do the work of a proclaimer of the gospel.

It doesn't matter that there will be some who refuse to receive it, who harden their hearts, stiffen their necks, and close their ears. We are still called to preach the gospel because it is by the gospel that God calls men to salvation. The Thessalonian believers were enjoying the salvation of God because God loved them, because God chose them, because God set them apart, and because God called them.

Well, seeing that God has done all these things, we may begin to wonder what then is our part. There may be some who hold the Reformed view that say, "Well, see, there it is. That's God's work. Let God be God and let Him do His work." But I want you to notice one other thing at the end of verse 13 of Second Thessalonians, chapter 2. We are bound to give thanks always to God for you, brethren beloved of the Lord, because God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. Would you underline that in your neighbor's Bible? Belief of the truth.

What response and responsibility does man have? God loved us, God chose us, He sanctified and called us, but we must respond to the call, believing in the truth and placing our faith and our confidence in Jesus for our salvation. If the Thessalonians had not responded in faith, then it would have been revealed that they were not the chosen of God. It would have been manifested that they were not the elect.

But what other responsibilities do we have now that we have heeded the call to salvation? Well, go on down to verse 15 of Second Thessalonians, chapter 2, where we see our further responsibility. Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by word or by epistle or by letter. Stand fast.

Now, having received the gospel truth, stand fast in the gospel truth. Paul wrote to the church at Ephesus in Ephesians, chapter 6, and he told them there that they are to stand, and having done all, to stand. Stand therefore, having your loins girt with the truth, or putting on the belt of truth, having on the breastplate of righteousness, and having your feet shod with the preparation of the gospel of peace. Above all, taking the shield of faith, with which you shall be able to quench the fiery darts of the wicked one, and the helmet of salvation, and the sword of the Spirit, which is the word of God, praying always with all perseverance.

Supplications in the Spirit, watching thereunto with all perseverance and supplication for all saints. Paul told the church at Ephesus that they were to do all that they could to stand fast. The responsibility that you and I have in Christ is to stand, having done all to stand. Stand therefore to persevere.

Here, to the Thessalonians, he said, "Therefore, brethren, stand fast and hold in your grip the traditions which you have been taught, whether by the preacher or by the letter."

Now, the last point of Calvinism, TULIP, the "P" stands for the perseverance of the saints. Those that hold a Reformed view say that, because God has elected man, and because He has atoned for those that are elected, and because they cannot resist God's grace, they will persevere because God has ordained it. If that's the case, why did Paul repeatedly exhort the church to persevere? If it's a given that the church will persevere, why the exhortations in Scripture for the church to continue to hold fast and press on?

Here, he says, "Therefore, brethren, stand fast and hold on to the traditions that you have been taught, whether by word or by letter."

Now our Lord Jesus Christ Himself, verse 16, and God, even our Father, which has loved us and has given us everlasting consolation and good hope through grace, comfort your hearts and establish you in every good word and work.

I am extremely thankful that our perseverance in the Lord is not wholly dependent upon us, although we do have a responsibility. Here we see that God also enables us to stand. Paul prays that the Lord Jesus Christ Himself would give them an enduring hope that they might press on. God has given us a strong consolation and a good hope through grace.

You see, we're not only saved by grace, but we are given a good hope through grace. What is that good hope? It is that we will be with the Lord eternally. As a result of that good hope in Christ, we will not receive the damnation that Paul just spoke of in verse 12. We continue, we endure, and not only that, God comforts our hearts and establishes us in every good word and work.

Now we've already belabored the point a number of times as we've been going through First and Second Thessalonians. The church at Thessalonica was experiencing tribulation; they were going through persecution because of their faith in Jesus Christ. Therefore, the comfort of the Lord was extremely important.

The comfort of the Lord is not merely a warm axiom; it is an active work. What I mean is that it's not just some nice little saying, "Oh, the Lord comfort you. Oh, be warm and filled. Be happy. Don't you know the Lord's comforting you?" No, it's an active work. God is actively seeking to comfort His church.

How so? Well, Jesus promised in John chapter 14. He said in verse 15, "If you love me, keep my commandments, and I will pray the Father, and He shall give you another Comforter, that He may abide with you forever, even the Spirit of truth, whom the world cannot receive because it sees Him not, neither knows Him. But you know Him, for He dwells with you and shall be in you. I will not leave you comfortless," says Jesus. So, the Lord has given us His Holy Spirit to comfort us.

Not only that, the Apostle Paul calls God the God of all comfort in Second Corinthians chapter one, verse three: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort."

But how does God comfort us? Well, you may want to jot these down. Romans 15, verse 4 reveals that God comforts us by His Word. He comforts us by His Word. We just saw this in John chapter 14, but you can also read it in John chapter 15 and John chapter 16. Secondly, God comforts us by the Spirit. Thirdly, in Second Corinthians chapter one, verse four, God comforts us by the saints. God comforts us in all our tribulation that we may be able to comfort them which are in any trouble, as stated in Second Corinthians 1:4.

So, God comforts us by His Word, God comforts us by His Holy Spirit, and God comforts us by His saints. Not only does God comfort us, but we're told here also that He establishes us.

Verse 17 states that the Lord would comfort your hearts and establish you in every good word and work. The word "establish" means to make stable, to set firmly in a fixed point, to strengthen, and to make strong. God establishes us because He has the power to do so. The Scriptures reveal that God establishes us through gifted and called leaders within the body of Christ. Several passages in the New Testament indicate that God has also ordained testing and trials. We may not like this aspect, but He has ordained testing and trials to establish us and make us strong.

The idea is this: if you grow a tree inside of a greenhouse, it will grow very nicely under perfect conditions, with the right humidity and the right water. However, its roots grow the strongest when it is tested by the conditions outside, such as the wind. The same is true for you and me. We are established and send down deeper roots when tested by the challenges in this life. God has the power to establish us, and He has gifted and called leaders within the body of Christ to do so. God establishes us through testing and by His grace, as stated in Hebrews chapter 13, verse 9.

Paul continues in chapter 3, verse 1, saying, "Finally, brethren, pray for us that the word of the Lord may have free course and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men; for all men have not faith. But the Lord is faithful, who shall establish you and keep you from evil." We have confidence in the Lord concerning you, that you both do and will do the things which we command you.

Paul now begins his final remarks to the church at Thessalonica, saying, "Finally, brethren, pray for us." Paul was a traveling apostle, a missionary, a pastor, a teacher, and a church planter. His number one request to the church at Thessalonica was that the believers there would pray for him and his fellow companions. There are numerous other passages in Paul's letters where he asks the church to pray—for him, for open doors, and for good opportunities to bring the word. In Romans chapter 15, Paul says to pray.

For us, Second Corinthians chapter 1 says, "Pray for us." Ephesians chapter 6 also urges, "Pray for us." This is echoed in Philippians, Colossians, First Thessalonians, Second Thessalonians, and Philemon. In eight of Paul's letters, he asks the church, "Brethren, pray for us."

But notice what Paul's prayer requests were in this passage, as they were very specific. Finally, brethren, pray for us: number one, that the word of the Lord may have free course; number two, that the word of God may be glorified, even as it is with you; and number three, that we may be delivered from unreasonable and wicked men, for all men have not faith.

Paul emphasizes the need for prayer that the word of the Lord may have free course. He asks that the word of the Lord may be unhindered and able to run without restraint. This prayer that Paul gives is rather interesting because it makes us wonder how often the work and the word of God are hindered and restrained due to the prayerlessness of the church. Is it possible that God's word is, in some way, restrained in our day because of this prayerlessness?

The prophet Isaiah told us in Isaiah chapter 55, verse 11, that God's word would not return void and that it would accomplish and prosper at what He sent it forth to do. So, there is nothing wrong with God's word. The question is, why is it not seeing the same sort of movement forward as it did in other points in history? Could it possibly be because of the prayerlessness of the saints?

The prophet Amos, in Amos chapter 8, verse 11, said, "Behold, the days come," says the Lord God, "that I will send a famine in the land, not a famine of bread nor a thirst for water, but of hearing the words of the Lord." Amos warned that there would come a day when there would be a famine of the word of God.

Today, there are over 300,000 churches in the United States of America. Sadly, many churches and pastors have departed from the preaching of the word of God. They have moved away from the simplicity of God's word in order to embrace programs and catchy sayings. From many pulpits across our nation, there are placebos given instead of the true nourishment of Scripture.

Pulpit week after week does not always deliver the true, sincere word of God. It often lacks both the milk of the word and the meat of the word. Many have departed from the word of God, and although there are numerous churches, it does not mean that they are fully teaching God's word.

Paul prayed that the word of the Lord would have free course and that it would not be hindered. Secondly, Paul prayed that the word of the Lord may be glorified. The Scriptures tell us in the Psalms that God has exalted His word above His name; God Himself has glorified His word. So, what does Paul mean by this? If God has already done that, why does Paul say to pray that the word of God would be glorified?

Notice what he says in full measure: that the word of God would be glorified even as it is with you. In our day, the word of the Lord is not magnified, honored, praised, and celebrated by many within the church or in our nation. The vast majority cast off the word and do not fully receive it as the Thessalonians did. The word of God is to be celebrated; it is to be exalted, praised, honored, and glorified by the preachers of the word of God.

If it is not exalted by the preachers, and if they say, "Thank you for coming to church today; we have a great little story to read you here this morning," while setting their Bible aside and never looking at it, then it is never honored by those preaching it. Consequently, the people in the pew do not honor it either, neither in their hearts nor their lives. We see the result of this in our nation, do we not? Pray that the word of God would be glorified.

Third, Paul said to pray that we might be delivered from unreasonable, wicked, and unbelieving men. One of the things that actually hinders the free course of the word of God is unreasonable, wicked, and unbelieving individuals. There are certainly those trying to hold back the word of truth—non-believers in our day who do not want the word of God to be in the public arena. They will seek to legislate against the word of God and use judicial systems to undermine it.

May we be those who honor and glorify God's word, for He Himself glorifies His word.

Paul said to pray for the church that we would be delivered from unreasonable, wicked, and unbelieving men. He notes that not all men have faith, but in verse 3, he reminds us that the Lord is faithful. Thank God that although there are unreasonable, wicked, and unbelieving individuals in this world, God is still faithful.

I'll be quite honest with you; I have a much shorter temper than God does. If I were in His position—and you should be very thankful I'm not—if man were constantly stubborn and rebellious towards me, I would probably think, "Fine, smite button, goodbye, done with that problem." I can only take so much, but God is faithful. The Lord is faithful, who shall establish and keep you from evil.

Again, Paul reminds the church for the second time in just a few verses that God is the one who will establish you. Paul told the church at Philippi in Philippians 2:13 that it is God who works in you both to will and to do His good pleasure. God is actively working in us to establish us.

Not only that, but he says God will keep you from evil. This does not mean that He will keep you from difficult and trying circumstances that may appear evil to your flesh. The church at Thessalonica was going through persecution; they were experiencing tribulation, and some would probably have said, "Man, that's evil." Paul says, "No, I'm not talking about that." God will deliver you; He will keep you from the evil one, and He will keep you from the judgment that shall come upon evil as well.

In verse 4, he states, "We have confidence in the Lord touching you that you both do and will do the things which we command." Not only did Paul believe that God was faithful, but he also had faith that the Thessalonian believers would continue to hold fast to the things he had taught them. He told them to comfort their hearts and establish them in every good word and work.

In verse 15, he instructed them to hold fast to the traditions they had been taught. Paul expresses his confidence, saying, "I know that you will do this very thing." He prays that the Lord will direct their hearts into the love of God and into the patient waiting for Christ. May the Lord encourage you and strengthen you so that you would continue to stand strong in patience.

Waiting for the day that the Lord will come, we command you, brethren, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly and not after the tradition which he has received from us.

We know, Church at Thessalonica, that you're going to stand strong, and we want you to remain patient until the Lord comes. But as you're remaining patient, make sure that you continue doing the work that God has called you to and remain in rank, departing from those that are disorderly. The word "disorderly" means to be out of rank or out of step. How many have a military background here with us this morning? Raise your hands if you do. Thank you very much for your service, by the way. You recognize and understand the concept of being in rank. Clearly, it's a military term; it speaks of marching together in unity, in rank, and in step.

We, as the body of Christ, are, in a sense, called the army of God. Now, I must say that this does not mean that we, by military might, bring about God's kingdom; Jesus actually forbade that. However, we recognize that we are in a spiritual battle, and we are to march together in step. But there are those who are out of rank, those who are out of step, who walk disorderly. What does Paul say to do with them? He says to withdraw yourselves from every brother that walks disorderly and not after the tradition which we have received from us.

Now, what exactly is he talking about? In verse 7, Paul says, "For you yourselves know how you ought to follow us." He emphasizes that you have an example to follow. For we behaved ourselves not disorderly, not out of rank, when we were with you. Nor did we eat any man's bread for nothing, but wrought with labor 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 example to you to follow.

For even when we were with you, this commandment we gave to you: that if any would not work, neither should he eat. Here was the disorderly conduct that was being practiced by some within the body of Christ at Thessalonica. There were a few who were called disorderly, out of rank, because after receiving the word about the coming of the Lord, and as they were going through persecution and tribulation, they figured, "Well, we're not going to work anymore." They could work, but they would not.

Work, and they were relying upon the abundant charity of the body of Christ to take care of them. Not only that, they had become what Paul will call in just a few verses "busy bodies." Paul says this is disorderly. Therefore, if any man will not work, he should not eat. We hear that there are some who walk among you disorderly in this fashion, working not at all, but being busy bodies.

What's a busy body? It's an individual who's always got their nose in somebody else's affairs. Now, to those who are such, we command and exhort by the Lord Jesus Christ that with quietness they work and eat their own bread. Listen, if you are a busy body and you're just relying upon the charity of others while refusing to do what the Lord has called you to do, even though you can, He says to be quiet and get to work. It's as simple as that. With quietness, they should work and eat their own bread.

But you, brethren, do not grow weary in well-doing. Continue doing the work that the Lord has called you to. If any man does not obey the word of this epistle, note that man and have no company with him, that he may be ashamed. However, do not count him as an enemy; rather, admonish him as a brother. If there's someone who refuses to walk in line and in accordance with the Word of God, then he says to set them aside so that he might be ashamed and desire to walk once again in step. Do not count him as an enemy, but come alongside and admonish him, challenge him, and rebuke him so that he might be corrected.

Now, may the Lord of peace Himself give you peace always by all means. The Lord be with you all. This is the salutation of Paul with my own hand, which is a token in every epistle. So I write, "The grace of the Lord Jesus Christ be with you all. Amen."

And there, Paul finishes his letter with grace, just as he had begun his letter. He commends the believers at Thessalonica unto the grace of God, which Peter would say we are to grow in—the grace and the knowledge of our Lord and Savior Jesus Christ. Paul also encouraged them and prayed that they would have the peace of the Lord. The Lord of peace Himself give you peace always by all means. The Lord be with you always.

Again, they were going through tribulation; they were experiencing trials. Paul says, "May the peace of the Lord be with you." This peace does not remove them from difficulty; it does not remove them from trial. Instead, it gives them, in the midst of trial, a peace which surpasses understanding to guard their hearts.

Hearts and their minds are in Christ Jesus. Then he said, "The Lord be with you." Remember what Jesus said in John chapter 16, verse 33: "In the world, you will have much trouble, but be of good cheer; I have overcome the world." In John chapter 14, he said, "Let not your heart be troubled. You believe in God; believe also in me. In my Father's house are many mansions. Were it not so, I would not have told you. I go to prepare a place for you, and if I go, I shall return and receive you to myself, that where I am, there you may be also."

In Jesus' parting words in Matthew chapter 28, he said, "Go into all the world and make disciples of all nations, teaching them to observe everything that I have commanded you. And lo, I am with you always." As we go through trials and tribulations, the Lord is with us, and he can give us his peace.

What does this look like? This last Friday, I had the opportunity, the privilege really, to go and pray with a dear sister at Children's Hospital. My wife and I prayed with her some months ago while she was still at home. Now she is in the ICU unit at Children's. Her liver is diseased and shutting down, and her kidneys are shutting down. If she does not receive a liver and kidney transplant, she will die. She is at the top of the list for a transplant, but at the same time, her body is so weak that they are concerned she won't be able to receive it if one becomes available.

As I came to her door in the ICU unit at Children's, her door was the only one in the unit that was closed. When I went in, she was so filled with joy and excitement; it blew my mind. This 17-year-old girl, who is going through much pain and is very possibly going to die, has the peace of God, which surpasses understanding. Her nurse told me the reason they have her door closed is that she is so loud she bothers other people. But her nurse also said she is such an encouragement that all the other nurses come in there to be encouraged because everything else that they see is so draining.

The peace of God, which surpasses understanding, is a peace that comes from the Lord and from his promise that this is not all there is. May we enjoy that peace and therefore endure whatever trial we may face.

Let's stand and pray. Father, I thank you for such examples.

I thank You for the grace that You give to us to endure and go through trials. Lord, we thank You that You have loved us, chosen us, sanctified, and called us. We thank You that we've had the grace to receive and to follow You.

We pray that You would strengthen us to be bright, shining witnesses in this world, whatever trial we are faced with. Help us to stand strong, and having done all, to stand. Lord, help us to stand, therefore, we pray in Jesus' name. Amen.