Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth. (Genesis 11:9)
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
“In the beginning”, when God created humans we were to be fruitful and multiply and subdue the earth with our presence (Gen. 1.26). Despite this explicit decree from heaven, we decided to build a commune – a great edifice that stretched out to the heavens (Gen. 11.1-9). A monument… a testimony… a legacy…
In some translations, the narrative may be versed in gentle terms, but it seems quite clear that God viewed such behavior as an act of rebellion. It was after all a united act of unbelief – trusting in themselves and in temporal material possessions.
God made a quick on-site inspection of the construction and concluded that it would be ground zero for future anarchy (Gen 11.5-6). In His Divine wisdom, God confused their languages to the point that people who had once been united we now incapable to continue this project (Gen. 11.7-8).
The net effect was the geographical dispersion of the human family upon the planet, each with corresponding languages and their respective dialects (Gen. 11.9).
I have been thinking over this historical narrative of the origin of the diversity of human languages. I see in the teaching and actual progression of the Gospel a reversal of the Tower of Babel event. Many years ago F. F. Bruce provided a series of short but illuminating chapters about the development of human language, and how God used these tools in the communication of his world. I highly recommend this “oldie but goodie,”The Books and the Parchments (1984).
The Gospel is to go out into the whole world, and all nations are to hear the teachings of Jesus, every person no matter what language they speak, no matter what skin pigmentation they possess, no matter what socio-economic demographic they sprout from, today all can be disciples of the teachings of Jesus, united with the description called “in Christ.”
In Paul’s own time, he was confident in the spread of the gospel:
And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister. (Colossians 1:21–23)
Just a thought… there are always people building their legacy that runs contrary to God’s will, should we have the opportunity, let’s tell them about the legacy of Jesus that brings us to heaven… and they can build a legacy that will endure into eternal bliss.
“Which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil” (Hebrews 6:19 ASV).
The Hebrews writer tells us in chapter 6 about the hope we have set before us, comparing it to an anchor. Ships and boats use an anchor to secure the vessel from drifting off when getting close to shore.
Anchors are made of heavy metal which is attached to a large chain or cable. When the anchor is thrown overboard it falls to the seafloor digging into the ground by the fluke to hold steady and firm.
As ships are coming in from being out to sea there is sometimes fog that veils the shoreline. An anchor needs to be thrown out at this time so the ship can slowly and safely go through the veil. When a ship is out in the deep sea an anchor is not used. The anchor will not be of any use because the anchor will not reach the seafloor to take hold.
Throughout life, a person has many temptations, many heartaches, and disappointments as well as good times. We need the hope of safety and assurance for the saving of our souls. Jesus Christ is that saving hope. We must have Him in our life to know we are safe and secure from the boundless world of sin.
When a person is living without Christ in their life, they are far out in the worldly sea with no hope of reaching safety. Some may try to latch onto a false hope thinking they may be saved in the vast billowing sea of life but that false hope will cause them to be lost at sea.
If we want to obtain that anchor of hope we need to stay close to the shoreline where Jesus is; We need to look to Jesus who is the grounding source our anchor of hope holds onto; We need the strong cable of faith and determination that holds the anchor of hope firm and still; We need to be fastened to the anchor which is the hope we have, so when we pass through the veil of death we know that our hope has been steadfast and sure.
When we anchor our hope in Christ we can make it through the hardships and temptations with calm patience. We can make it through sorrow and grief with joyful victory. Is Christ the anchor of your soul?
“Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name” (Psalm 100:4 KJV).
Growing up in the church, my family was surrounded by singing. We would sing in all the regular services. Periodically there was a 5th Sunday singing. There were singings in surrounding congregations that we would attend. Our family would also sing when we had family gatherings. After I got married, my husband’s family and mine would gather at one another’s house to sing.
We can look to the scriptures to find out more about singing.
Singing is a command:
“Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your heart to the Lord” (Ephesians 5:19 ESV).
Singing is a way of teaching others about God:
According to Paul’s words,
“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom” (Colossians 3:16a ESV).
Singing helps summarize Bible truths to “dwell in you richly”:
There are phrases we memorize, singing them over and over through the years, and they stick with us.
Singing can be used to strengthen each other during trials and tribulations as “Paul and Silas were praying and singing hymns to God” (Acts 16:25a) while in prison.
Singing is also a way of praising God:
“Sing to God, sing in praise of his name, extol him who rides on the clouds; rejoice before him—his name is the Lord” (Psalm 68:4).
Singing is to build one another up:
In Colossians 3:12–16 we see singing at the end of a long list of duties and encouragement that God wants his chosen ones to show. He wants us to have compassionate hearts, kindness, humility, meekness, and patience, bearing with one another, forgiving each other as we have been forgiven, binding everything together with love and harmony, and singing psalms, hymns, and spiritual songs.
Singing does all of this: it lets the word of Christ dwell in us; It teaches and admonishes each other; Singing helps us praise God; and give thanks to God. While singing we are all united in harmony in the musical sense and in the spiritual sense. We are all praising God and giving thanks. I am so thankful God gave us voices to sing praises to Him.
Christians must always be reminded of their responsibility to live out lives reflective of the high calling of God (Eph 4:1; Phil 3:14). There is a tremendous passage in 1 Thessalonians 1:9–10, which provides the Christian with the basic aspects of Christian living. Here is the passage:
For they themselves report concerning us the kind of reception we had among you, 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 who delivers us from the wrath to come. (1 Thessalonians 1:9–10 English Standard Version)
Let us examine this passage, and reflect on the four aspects of this passage: (1) reception of the word, (2) conversion, (3) consecrated service and (4) hope of deliverance.
I hope to invite modern Christians to reflect on the importance of turning to God in conversion, to living a sanctified life in anticipation of the final day when Jesus comes again.
The Background
First, let us consider some background information.
After leaving the city of Philippi, Paul and Silas traveled probably on horseback some 100 miles on the Egnatian Way through Amphipolis and Apollonia only to pause their trip in Thessalonica.[1] It is highly likely this was a three-staged trek to Thessalonica: Philippi to Amphipolis (30 mi.), Amphipolis to Apollonia (27 mi.), and Apollonia to Thessalonica (35 mi.).[2] Situated on the Egnatian Way, ancient Thessalonica was at the heart of Roman travel, communication, and culture in Macedonia. So much so, that William Barclay succinctly said, “East and West converged on Thessalonica.”[3]
The Book of Acts chronicles Paul’s initial evangelistic efforts in that great city (Acts 17:1–9), as he enters the synagogue and presents various elements of the gospel message as found in the prophetic writing of the Old Testament. In fact, in Acts 17:2, Luke says Paul spent three weeks “reasoning” with the Jews on the Sabbath, the word suggesting a rigorous discussion or possibly hints at a debate style of presentation (Grk. dialegomai).
Unfortunately, in this case, Luke does not inform us which scriptures Paul uses to build his case (cf. 1 Thess 1:10; 1 Cor 15:3–5; Isa 53:2–8; Psa 22:1, 16:10; Acts 2:31). He only affirms that the suffering, death, and resurrection of Jesus of Nazareth is the embodiment of these prophetic utterings which adherents of the synagogue would have been familiar.
Luke observes the response of those that believed:
some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. (Acts 17:4)
Unfortunately, a number of Jews responded to the missionaries with political manipulation and leveraging. These Jews, operating out of jealousy, enlisted the worst of society and orchestrated a riot, and attacked and arrested Jason who was hosting Paul and his company (Acts 17:5–6).
When presenting their case against Jason and the Christians, this mob describes them with politically subversive language. They are those “who have turned the world upside down” (Acts 17:6), “they are all acting against the decrees of Caesar” (Acts 17:7a), and “they are all… saying that there is another king, Jesus” (Acts 17:7b). Due to this charge, Jason is released to Paul and Silas on the conditions of payment of bail (“security”) and their departure (Acts 17:8–9). Paul later describes this as being “torn away” from them (1 Thess 2:17).
Reception of the Word
Sometime after leaving Thessalonica, Paul was restless and sent Timothy to Thessalonica for a report. Timothy returns with an encouraging report of their faithfulness (1 Thess 3:6). This faithfulness began when they believed Paul’s preaching in the synagogue (Acts 17:4). Luke notes that some Jews, and many devout Greeks (likely God-fearers) and leading women were “persuaded and joined Paul and Silas.” These are passive verbs, suggesting the work of the Spirit’s word compelled those with honest hearts to identify with the gospel proclaimers.
When Paul wrote to this young church, he recalls this moment. In fact, he frames their conversion as an example of the success of the gospel message received as God’s word:
And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers. (1 Thessalonians 2:13)
The “makings” of a Christian begin when the gospel is heard not as just another philosophy, or religious message. Instead, as Paul recalls, before one becomes a Christian it is imperative that the preaching is regarded as the very word of God. This is the foundation; if this is not believed spiritual failure is surely looming in the distance.
Conversion: Turned from Idols
The actual verb “turned” in 1 Thessalonians 1:9 (Grk. epistrépho) carries the idea of turning around and directing this move towards a new object or a person. In Acts, the noun is used for conversion to God (Grk. epistrephe). Together with its more common verb “to turn” they appear a total of twelve times in the Book of Acts (3:19; 9:35, 40; 11:21; 14:15; 15:3 [noun], 19, 36; 16:18; 26:18, 20; 28:27). Except for three instances (9:40, 15:36, and 16:18), the terms are exclusively used with reference to people turning to God in response to the Gospel.
Paul celebrates that as a result of accepting the word of God as authoritative and believing the gospel message, the Thessalonians turned to God after a life of serving “idols” (1 Thess 1:9). While Luke plants the conversion of the Thessalonians to those connected to the synagogue, in his letter Paul emphasizes a defection from the pagan background of the Greco-Roman converts.
This likely points to their lack of participation in the cults of their clans and tribes, temple, city, and “states” gods, which would have created a wedge between them and their neighbors. Albert Bell, Jr., notes that “the more gods a city worshiped, the better its chances of divine favor.”[4] It is known, for example, the people of Thessalonica worshipped Zeus, Asclepius, Aphrodite, and Demeter, and even the Egyptian gods Serapis and Isis. They were also given to the Samothrace cult of Cabrius.[5]
According to the Greco-Roman cultic mindset, Christians turning from the gods was not only difficult to understand but also came off as unpatriotic to the state. In their mind, it would not only have been subversive to the Spirit of Roma (Rome worshipped) and even the deified Caesar but also this behavior would have been seen as inviting divine disfavor (1 Thess 2:14). Paul celebrated their choice in doing this.
Children of God must remember their conversion was a choice. W. E. Vine insightfully comments on this conversion:
[It was] an immediate and decisive change, consequent upon a deliberate choice; a conversion is a voluntary act in response to the presentation of truth.[6]
They chose to leave their sins behind; they did not take them along in their new life as God’s people.
Consecrated Service
Again, the Thessalonians did not bring their old life with them. Instead, they were changed “to serve the living and true God.” In fact, Paul later writes to them that “God has not called us for impurity, but in holiness” (1 Thess 4:7). Service to God is expressed in the rejection of “the passions” of the past which reflects a rejection and of God (1 Thess 4:5).
Christian service is a demonstration that the things which were important and governed the fundamentals of our pre-Christian lives no longer function in this way. Christians are not to lean upon their past; instead, they are called to “stand fast in the Lord” (1 Thess 3:8).
In other words, Christians are to live lives devoted to serving God over our own ambitions. This is the “how to” of our service to God, to accept God sanctifying his people. Notice this emphasis on a consecrated and holy life:
For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. (1 Thessalonians 2:11–12)
Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (1Thessalonians 3:11–13)
For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality... For God has not called us for impurity, but in holiness. (1 Thessalonians 4:2–3, 7)
Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)
As a result of being converted, Christians are washed, consecrated, and remade for righteous service (1 Cor 6:9–11; Eph 2:10). Contemporary Christians need to take this message of consecration to heart.
Hope of Deliverance
Christians live in the present with a living hope which anticipates the second coming of Jesus. Paul is very clear when he affirms that there is a future point of hope and deliverance for which Christians wait for (1 Thess 1:10).
For they themselves report concerning us the kind of reception we had among you, 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 who delivers us from the wrath to come. (1 Thessalonians 1:9–10)
Christians anticipate the Son to come “from heaven.” This last line is heavily loaded with theological truth. The Son is further described as the one God “raised from the dead, Jesus who delivers us from the wrath to come.” This is a statement of hope. The hope of the advent of Jesus (i.e., the second coming) is directly linked to God’s power demonstrated in the resurrection of Jesus. That God raised Jesus from the dead makes the claim that Jesus is returning from heaven a firm expectation.
With the certainty of the second coming of the Son “out from the heavens” (literal rendering of the Greek) established in the Christian mind, it affirmed that the Son, Jesus, will come with judgment for the unbelieving world (i.e., “the wrath to come”) but deliverance for the believer. Paul calls this “the day of the Lord,” a period of judgment and final consummation of God’s plan (1 Thess 4:13–5:11; 2 Thess 1:5–12).
Final Words
The gospel found fertile soils in the heart of early Thessalonian Christians. The congregation had a culturally and religiously diverse background, but they accepted the gospel as the word of God. Their faith in the God who raised Jesus from the dead was also at work as they followed their call to holy living as they anticipate Jesus coming to judge the living and the dead, and delivering those who are his.
Sources
J. Carl Laney, Concise Bible Atlas (Peabody, MA: Hendrickson, 1998), 229.
Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (Winona Lake, IN: Eisenbrauns, 1990), “The mention of Amphipolis and of Apollonia should probably be taken to imply that these were the places where the travellers [sic] spent successive nights, dividing the journey to Thessalonica into three stages of about 30, 27 and 35 miles” (115).
William Barclay, The Letters to the Philippians, Colossians and Thessalonians, revised edition (Louisville, KY: Westminster, 1975), 180.
Albert A. Bell, Jr., Exploring the New Testament World (Nashville, TN: Nelson, 1998), 126.
Nijay K. Gupta, 1-2 Thessalonians: A New Covenant Commentary, New Covenant Commentary Series, eds. Michael F. Bird and Craig Keener (Eugene, OR: Cascade Books, 2016), 4. Russell Morton, “Samothrace” in Lexham Bible Dictionary, Logos electronic edition, ed. John D. Berry, et al. (Bellingham, WA: Lexham, 2016).
W. E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:647.
“–and raised us up with him and seated us with him in the heavenly places in Christ Jesus.” (Ephesians 2:6 NASB)
Everywhere we go we all try to find the best seat in the house. We want the best seat at a theater. Some like up close, some farther back. How about on an airplane? I like a seat by the window. Others might like an aisle seat. What about when booking a seat for a ballgame you look for a seat that’s good but in your price range.
Growing up we each had our own seat at the kitchen table. Our dad sat at the end, the head of the table. Even at church, everyone seems to have their own seat. Don’t sit in that seat, it is Brother so-and-so’s seat. Which actually has been said many times.
We are told how the scribes and the Pharisees were being very hypocritical doing all their deeds to be seen with long fringes on their clothing… “and they love the place of honor at feasts and the best seats in the synagogues” (Matthew 23:5–6). Also, we’re told in Luke “Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces” (Luke 11:43).
It is sometimes important what seat we sit in. At some functions such as a wedding reception or a retirement party, there are seats for the guest of honor.
We read that Christ is seated at the right hand of God:
“If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Colossians 3:1 ESV)
We don’t want to be like the Scribes and Pharisees, who boasted about their status and position. But we can be reassured that when we have died to our sins and have been raised from the grave of baptism (Colossians 2:12), by the grace of God we will be seated in the heavenly places in Christ Jesus.
We all will appear before the judgment seat of Christ (2 Corinthians 5:10). It is a joy to know we do have a seat reserved for us in heaven, as long as we continue to live a faithful life.
In the book of Hebrews, the author spends considerable space on perseverance through faith; it may be said that this is the essential point emphasized throughout Hebrews 11:1–12:2. In the last two verses of this section (12:1–2) the central key to perseverance through faith is stated:
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (ESV)
There are two major points made here; consider the following.
First, we must recognize that faithfulness as demonstrated in the cases found in Hebrews 11 affirms that “to be faithful is to hold on despite pain [sic].”[1] The pain may come in different forms and may either be the decision to reject sin or the constant struggle of unbelief.
Second, in order to imitate the faithfulness of the biblical heroes painted in Hebrews 11, and to complete the redemptive story of God (Heb 11:39–40), we are also called to remove the obstacles of sin with which we struggle in order to persevere faithfully.
The Weight and Grip of Sin
The call to faithfulness is illustrated through a well-known image from the Greco-Roman world – runners in the races. It would be a foolish athlete who competes in a race and impedes his performance by adding weight (12:1); in fact, it is common sense to remove as much weight as possible in order to improve one’s speed. The point is clear: weights hinder performance.
The “weight” which hinders the runner’s performance is equated by the phrase “sin which clings so closely.” Sin is a common human problem (Rom 3:23) and occurs when we behave contrary to God’s guidance (1 John 3:4).
The Hebrews author describes this sin as that which “clings so closely” (Grk. euperistatos). As a Greek term, the word used is quite rare and only found once in the entire New Testament. It appears, however, to have a wide range of suggested meanings, but essentially here reflects the idea of a dangerous “distress” or “calamity.” In the ancient Jewish Greek work, 2 Maccabees, this word is used to describe how “heavy disaster overtook” the Jews as they accepted an alliance with the Romans (2 Macc 4:16).[2]
There is also an element of skillfulness involved in sin suggested by this term, to exert a tight grip of control upon us.[3] God wants us to know that if we allow sin to dwell in our lives, it has the skill to take “advantage” to prevail against our better judgments.[4]
For this reason, we must not be passive with sin in our “race” of faithfulness, but with focused determination (taking the figure of the runner) we must act decisively to “thrust from ourselves” (“lay aside” ESV) the “weight” and the “sin” which will have a disastrous grip upon our spiritual lives.[5]
When Sin Grabs You
With the foregoing in the mind, it is clear that we must be on our guard against sin. It appears to be that many Christians flirt with sin and roam the borderlands of acceptable godly behavior with reckless abandon, believing that “all is under control.” Yet, like a fly snared by a Venus Fly Trap, once its trigger is initiated the tight and skillful grip will not release until the fly is dead.
Solomon sets forth a profound “cautionary tale” about those naïve and immature souls thinking they can live within the clutches of sinful living (Pro 7:1–27). Such will leave home free of constraints of the commandments, teaching, and insights of godly wisdom and wander the streets until they come to the threshold of sinful behavior. They will stand at the very edge thinking it’s possible to be so close to sin until the folly of sin “seizes” them (7:13) and seductively leads them to spiritual death (7:21–23). Foolishly tempting folly is viewed as ungodly, something the emerging wise person should refrain from.
Some have suggested that the “weight” and “sin” in Hebrews 12:1 ought to be viewed as two different problems, both of which hinder faithfulness to God and the ultimate completion of service to God.[5] This may be possible, though we feel that “weight” is a metaphor for sin; nevertheless, the point is taken “that there may be many things which could serve as hindrances to our running well.”[6] All of them weigh us down, so it is imperative we seek divine grace and sanctification to be Spirit enabled to run the Christian race.
The warning we ought to understand here is that instead of piling on questionable burdens, we ought to “lighten” our loads from hindrances that both hinder and distract us from full and complete service to our God and Father; which consequently affects our hope of heaven.
The fact that we come near to God through faith (Heb 11:6), and that this “nearness” rewards them that “seek” Him ought to compel us to offer a life filled with choices that seek His will over that of our own. Below we consider a couple areas where hindrances appear quite often.
Emotional Fixations
Additionally, we are prone to make emotional connections; this is part of our human experience and in fact, is a God-given attribute that reinforces healthy relationships. However, at times we can ill-invest our emotions into dangerous territory.
Some invest their emotional connections in unhealthy relationships. Affairs begin when one’s emotions are invested in another who is not their spouse. Young ones join gangs when they invest their loyalty into a group of friends, which they adopt as a surrogate family structure. Christians become emotionally compromised when they invest their romantic emotions into potential mates which could care less about their faith and godly morals.
It is not simply a matter of human weakness, after all, “all have sinned,” so goes the argument. There is, however, a real difference between succumbing to temptation and placing one’s self into the lion’s mouth of temptation because we are fixated on someone or some vice. It is a trite spirituality for one to appeal to grace while indulging in every sin. Paul clearly said, “may it never be” that Christians abuse God’s grace in this fashion (Rom 6:1–2).
Due to fear of rejection by friends or family, some people give in to pressure and trade their birthright for worldliness. We would be wise to guard our hearts and emotions (Pro 4:23):
Keep your heart with all vigilance, for from it flow the springs of life. (ESV)
Planning for It
Finally, planning for sin is perhaps the most obvious area where hindrances appear in the life of the Christian. Temptations appear to everyone, but God promises that with every instance there is a “trap door” to escape the call of sin (1 Cor 10:12–13).
Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (1 Corinthians 10:12–13)
“That you may be able to endure it” is an implied promise of spiritual strength if you will give in to the Spirit’s lead. Nonetheless, we are allowed to make our own decisions (Jas 1:13–15). God cannot force us to live godly. We will in fact reap what we sow:
Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7–8)
One may be tempted to compromise sexually with a boyfriend or girlfriend, but that can only occur if a provision is made to fulfill the lust of the flesh (Rom 13:14). One may be tempted by the desire to want things that they obtain what they want through immoral methods of gain; when instead, we are to “work quietly” and “earn” our “own living” (2 Thess 3:12). Another may structure their lives so they can indulge in pornography, drugs, or drunkenness.
Sometimes we are so consumed with the notion that we have the capacity to do something that we do not stop to think about whether or not we should. “I’m 21 today, I’m going to a bar”; only that the consequence of a “night out” is a drunk mess barely able to wake up in the morning. Hangovers are not proof of adulting, they are consequences of a lack of wisdom. A practice surely condemned in Scripture (1 Pet 4:3). Unfortunately, we can multiply these “entitlement” habits, which are ultimately antiauthoritarian expressions that dishonor parents and ultimately God.
Concluding Thoughts
For those who have truly absorbed the beauty of the loving Gospel of Jesus Christ, and know that the ultimate dwelling placed is prepared for those who are faithful to God, no hindrance ought to be too difficult to cast aside so that we can have all the endurance we need to run the race of faith. So that we too can say with Paul:
I have fought the good fight, I have finished the race, I have kept the faith. (2 Tim 4:7–8).
Cast off your sins! Trust God’s grace! Lean on the Spirit’s sanctificaiton! I’m praying and rooting for you.
James H. Moulton, and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1914–1929), 264.
Johannes P. Louw and Eugene A. Nida, editors, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d edition (New York: United Bible Societies, 1996), 1.471-42; Joseph H. Thayer, 1889, Greek-English Lexicon of the New Testament (1889; repr., Grand Rapids, MI: Zondervan, 1962), 261.
William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2.63.
H. G. Liddell, An Intermediate Greek-English Lexicon (New York: American Book Co., 1888), 109.
“For you have need of endurance, so that when you have done the will of God you may receive what is promised.” (Hebrews 10:36)
Many people use paper plates. Usually for outside grillings, potlucks, or for large family gatherings. They are convenient and easy to use.
The paper plate was invented in the early 1900s. Martin Keyes watched some workers at a veneer plant in New York eating their lunch on scrap pieces of maple veneer. This inspired him to start developing disposable dishware.
Today there are different qualities of paper plates. Some are better and stronger than others. Most want to look for a durable plate that will hold the types of food we are serving. Have you ever experienced using a thin paper plate where the food fell off or the sauce soaked through? This may lead us to look for the best quality paper plates.
Let’s examine the paper plate versus china or stoneware for endurance. We can all see by far that china and stoneware are the strongest. They will endure plates full of food time and time again. Even the strongest paper plate will not last time after time and eventually give way or wear out.
Endurance is the fact or power of enduring an unpleasant or difficult process or situation without giving way.
Oxford Dictionary
Bringing this over to our spiritual application. We need strength and endurance in life’s situations like stoneware or china. We need to be strong throughout the duration of our life. Every time we go through some hardship we become stronger.
Endurance is for the long haul.
“More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope.” (Romans 5:3-4)
How strong is your plate? As experiences in life come our way we may not be as strong at first, but as life’s situations move along we will grow stronger. If your plate seems to fall apart, transfer it to a stronger plate. If your plate is saturated with the burdens of life, go to God in prayer.
We are going to have suffering and trials. James tells us those who remain steadfast will receive the crown of life (1:12).
Keep in mind how Jesus endured the cross (Heb 12:3).
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