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Hebrews 1:1-2, Luke 9:35

Listen to Jesus

Filed Under: Devotions by Chuck
January 12, 2023

I remember a seminary professor speaking against the red letter versions of the Bible. The red letter bibles put the words of Jesus in red while the rest is in the standard black. It emphasizes the importance of what Jesus said. The professor argued that God inspires the whole Bible, and each word and phrase is as important as all the others. Red letters making parts of the Bible more important than the rest is heresy. I’m not entirely convinced of that anymore. It seems to me that there are reasons to see Jesus’ words as being more important than others in the Bible for a couple of reasons. Maybe “more important” isn’t correct, but I began to think about this when I started studying the book of Hebrews. I believe that even the author, whoever that might be, agrees that we should pay more attention to Jesus and give priority to him and his teachings. Isn’t that how the book begins?

It says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days, he has spoken to us by his Son.” The book of Hebrews begins by telling us that Jesus is greater than all the prophets that have come before him. I’m sure the writer is referring to the prophets of the Old Testament. This 1st section about Jesus and the Prophets ends with verse 4, where it transitions to the second section of the book, which explains how Jesus is greater than all the angels. It explains the difference between being the “son” and being a messenger of God to minister to believers. That’s what the angels are. The third section of Hebrews, beginning with chapter 3, explains how Jesus is much greater than Moses.

The two ways mankind heard from God after the fall was through angels and prophets. He would occasionally put these communications in dreams and visions. The prophets would have the angelic visitation and then communicate the message to the people. That’s not the way we hear from God anymore! That may sound like heresy to those who insist that there are modern prophets that hear directly from God, but this is what I’m reading from the first verse in the first chapter of a Book that’s all about the superiority of Jesus over everything else. I’m not saying the rest of the Bible isn’t essential. It is because, as Jesus said, it’s all about Him. On the road to Emmaus, he explained how all the passages from all parts of the Bible, the Law, Prophets, and the writings were all about him. We should seek to find Jesus in the whole Bible. God, Himself even exhorts us, “And a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” (Luke 9:35)

 

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James 1:1, Hebrews 11:13

James is writing to us!

Filed Under: Devotions by Chuck
January 12, 2023

Most commentators agree that this letter was written by Jesus’ half-brother, James, and not by the Apostle with the same name. In my opinion, there are too many clues regarding this to be challenged. There’s internal evidence, things we can glean from the letter itself, external evidence, historical facts gleaned from other documents. Jesus had other half-brothers as well; Joseph, Simon, and Judas. Mark says that Jesus had some half-sisters as well. Jesus’ brothers did not believe in him initially. Mark suggests that they might have thought he was crazy or delusional. Jesus’ appearance to James after his resurrection transformed James into a dynamic believer who became a crucial leader in the Jerusalem church and even presided over the Jerusalem Council recorded in Acts, chapter 15. James introduces himself to his readers as “James, a servant of God and the Lord Jesus Christ.” He never attempts to capitalize on his physical relationship with his older brother. I expect that and his reputation for hours on his knees in prayer (creating thick-skinned knees, which resulted in some calling him “camel knees”) gave birth to his name “James the Humble.” Josephus, an early Jewish historian, tells us that James was martyred in 62 AD. If the writer is James, Jesus’ brother, this letter must have been the first of the New Testament documents ever written. Many think it was written before Paul wrote his letter to Galatians. James used language similar to that of the deliberations of the Jerusalem Council.  Martin Luther and others thought little of James’ writings because they seemed to contradict Paul’s writing. I don’t see a contradiction at all. James addresses the Jewish Christians specifically, it seems, while Paul’s letter to the Galatians is primarily to gentile believers. This might help us understand the differences in their focus. But there is nothing contradictory between Paul’s theology and James’ theology.

James’ letter is specifically addressed to “To the twelve tribes in the Dispersion: Greetings.” The twelve tribes are Reuben, Simeon, Levi, Judah, Dan Naphtali, Gad, Asher, Issachar, Zebulon, Joseph, and Benjamin. Joseph’s sons Manasseh and Ephraim received equal shares with their uncles. Levi did not receive an allotment in the Land because they were to serve as priests for the entire nation. Moo says, “The phrase ‘scattered among the nations’ translates a Greek phrase meaning, literally, ‘in the diaspora.’” This became the technical term for the Jewish people outside of Palestine. Peter addresses the same group. Peter was considered the Apostle to the Jews, picking up where James left off, whereas Paul was the Apostle to the Gentiles. Moo concludes, “James writes to Jewish Christians who have been ‘dispersed’ due to persecution.”[1] The Jews have had a long history of persecution. They did not occupy the land that God had promised them for millenniums. The northern tribes of Israel became the “diaspora” in 722 BC when Assyria conquered the nation and deported many to various locations. Hughes says, “Later the southern tribes suffered the same fate when the Babylonians took them captive in 586. Because of this, Jews were spread all over Mesopotamia, around the Mediterranean, and into Asia Minor and Europe. Some of the major cities of the world—Alexandria, for example—had large populations of expatriate Jews. Also, when Jewish Christians were first persecuted in Jerusalem after the death of Stephen, they fled first to Judea and Samaria and then to Jewish communities around the Mediterranean. Tragically these Jewish Christians were not taken in by their expatriate Jewish kinsmen but rather were rejected and persecuted.”[2] So, James is explicitly writing to Jewish Christians who have been rejected by both the Gentiles and the Jews and are aliens in the world.

As believers in Jesus Christ, you and I have alienated ourselves from the world and are pilgrims in a foreign land. “The people of God presently live in between grace and glory. We look back upon the finished work of Jesus Christ while also looking forward to his return, our resurrection, and the consummation of the New Heavens and New Earth. Speaking of the faithful, the author of the epistle to the Hebrews writes, ‘These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth (Heb 11:13). While we live in the world, we do not ultimately belong in this world. We are citizens of heaven striving to enter our final rest.”[3]

[1] Moo, Douglas J. 2000. The Letter of James. The Pillar New Testament Commentary. Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

[2] Hughes, R. Kent. 1991. James: Faith That Works. Preaching the Word. Wheaton, IL: Crossway Books.

[3] https://reformedforum.org/podcasts/ctc448/

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Philemon 1:1-2

For Our Good and God’s Glory

Filed Under: Devotions by Chuck
January 11, 2023

This little book, one chapter only, is not about Philemon. It is a letter written to him. The first two verses explain this, “Paul, a prisoner for Christ Jesus, and Timothy, our brother, To Philemon our beloved fellow worker and Apphia our sister and Archippus our fellow soldier, and the church in your house.” Paul includes Timothy as a co-sender of this letter and addresses it to Philemon. Many believe that Apphia was Philemon’s wife and Archippus was Philemon’s son, and the church that Paul addresses is meeting at their house. There are 13 New Testament books that all begin with the name “Paul.” None begin with Paul identifying himself as a “prisoner of Jesus Christ.” Philemon is the only book that does so. “He currently sits in prison in the city of Rome.  Paul refers to his imprisonment six times (1, 9, 10, 13, 22, 23).  Philemon is the fourth prison epistle, accompanying Philippians, Colossians, and Ephesians. These were all written during his first imprisonment. 2 Timothy was written during his 2nd and final incarceration.  Paul identifies as a prisoner but prefers to see himself as a prisoner of Christ Jesus. Although the Romans had imprisoned him, he knew that nothing had come into his life that had not first come through the will of Jesus Christ. Commenting on this, Richison says, “There is no circumstance that comes into our lives that is not of the Lord’s doing.  We either have a human viewpoint or a divine viewpoint on life.  A divine viewpoint allows us to look at our circumstances from God’s viewpoint.  Any illness, handicap, affliction, or tragedy cannot come upon us without God’s will.  All of it is for our ultimate good and His glory.”[1]

Paul had a close relationship with Philemon, and from this short book, we can learn that Paul was the one who had led Philemon to the Lord. Philemon and his family housed a church. Philemon was a relatively well-to-do roman citizen, as was the practice of the day; he owned slaves. Onesimus, the subject of this letter, was one of the slaves that had run away. It appears that Onesimus stole from his wealthy slave owner, Philemon, and had run away to the big city, Rome, to get lost amongst the masses. He ran out of money and committed another crime that resulted in his incarceration with Paul in the Roman prison. Paul proceeded to lead Onesimus to repentance and saving faith in Christ. He was helpful to Paul in some ways, and Paul explained this to Philemon before interceding on Onesimus’ behalf.

Paul leans heavily on his relationship with Philemon to intercede on behalf of Onesimus. He calls Philemon a “beloved fellow worker.” But what can’t be ignored is that Paul addresses Philemon’s whole family and all the Christians that meet as a church in his house. Some have suggested that he does that to put more pressure on Philemon to respond positively to his request. But I believe a better understanding would be that when Onesimus stole from Philemon, he stole from all the believers that met at his house. Garland understands this well, “I think the explanation lies elsewhere. Paul sees Philemon’s two households, the natural and the spiritual, intersecting. Therefore, the whole church, not just his master, must accept Onesimus, particularly if Paul would like him to be set free for ministry. The slave’s flight showed disloyalty and jeopardized the harmony and welfare of the household in which he lived, and he needs their forgiveness, welcome, and spiritual support. Consequently, they also need to know what has happened to him since his departure and to accept him back as a brother.”[2]

[1] Richison, Grant. 2006. Verse by Verse through the Books of James and Philemon. Bellingham, WA: Logos Research Systems.

[2] Garland, David E. 1998. Colossians and Philemon. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House.

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Titus 1:1

For the Sake of Our Faith!

Filed Under: Devotions by Chuck
January 10, 2023

Paul will often call himself “a servant” of God as well as “an apostle of Jesus Christ.” The first phrase has its roots in the Old Testament, where several of the figures are called, or call themselves, “a servant of God.” The New Testament uses the Greek word “slave,” which focuses on the humility involved in submitting oneself to the authority of another. The servants of the Lord in the Old Testament claim authority as being God’s spokespersons. Moses is repeatedly called the servant of the Lord. Leaders like Caleb, Joshua, and even Samson are called servants of the Lord. David, Solomon, and Hezekiah were called servants of the Lord. Prophets such as Ahijah, Elijah, Jonah, and Isaiah are also called servants of the Lord. My point is that there seem to be two aspects of the title “Servant of the Lord.” The first involves submitting oneself to God as your authority. The second part is speaking for God or leading God’s people. Paul calls himself this title as he begins his letter to Titus. He writes, “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth which accords with godliness.” An apostle means a “sent one.” Thus, Paul serves God and is commissioned and sent out by Jesus. We see in Paul both the submissive aspect of being a servant and an authoritative part in serving God and being sent out by Jesus.  But this introduction has a couple of other phrases that deserve comment.

First, Paul says he is a servant of God and an Apostle of Jesus “for the sake of the faith of God’s elect.” Yarbrough understands that to mean “to further the faith of God’s elect.”[1] Paul’s passion is to increase the faith of those chosen by God to believe. Throughout church history, there have been two main views on the doctrine of election. One view, which we will call the foreknowledge view, teaches that since God knows beforehand that an individual will believe in Jesus, his election is based on this knowledge. One web article states, “This view is held by most American evangelicals.”[2] The second main view is the Augustinian view, which teaches that God’s election unto salvation is not based on a foreknowledge of an individual’s faith but is based on the free, sovereign grace of Almighty God. People come to faith because God elects them. In the first view, man has control. His free will is sovereign and is the determining factor in his salvation. The foreknowledge view diminishes the biblical understanding of God’s sovereignty. This view puts the Creator’s provision of redemption at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In the Augustinian view, God has control; He is the one who, of His sovereign will, freely chooses those whom He will save. He not only elects those whom He will save but Also accomplishes their salvation. Rather than make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.[3]

Second, Paul is a servant and an apostle for the “sake of their knowledge of the truth which accords with godliness.” Now the term “elect” “Reminds us that God chooses his people to be his own out of his mercy rather than because they have achieved some mysterious level of holiness. To emphasize the point, Paul says that ‘the knowledge of the truth’ (words in Scripture that are more about being in a convinced and committed relationship with God than about having a head full of religious facts)  leads to godliness. The order is absolutely essential to note. Godly conduct itself does not lead to a relationship with God. Rather, the relationship with God that gospel faith establishes leads to righteous actions. God is not waiting to love us until we have gotten our own lives straightened out.”[4] I’m afraid most sermons I’ve listened to and commentaries I’ve read put the cart before the horse. Being good leads to being elected. No, being elected leads to being good. And as Campbell says, Paul “Wanted God’s elect to be a people who were strong in their faith, i.e., a people whose faith embraced more and more of divine truth and whose grasp of divine truth was more and more firm.

And that is still one of the great aims of Paul’s apostolic ministry. The man himself is, of course, no longer here in person. He has been in heaven now for the best part of 2,000 years. But his apostolic work goes on. Through the letters that he wrote and which have been incorporated into the New Testament, Paul continues to speak to us as an apostle of Jesus Christ. And he does so for the nurturing of the faith of God’s elect.”[5]

[1] Yarbrough, Robert W. 2018. The Letters to Timothy and Titus. Edited by D. A. Carson. Pillar New Testament Commentary. Grand Rapids, MI; London: William B. Eerdmans Publishing Company; Apollos.

[2] https://www.gotquestions.org/elect-of-God.html

[3] Ibid.

[4] Hughes, R. Kent, and Bryan Chapell. 2000. 1 & 2 Timothy and Titus: To Guard the Deposit. Preaching the Word. Wheaton, IL: Crossway Books.

[5] Campbell, David. 2007. Opening up Titus. Opening Up Commentary. Leominster: Day One Publications.

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2 Timothy 1:1, John 1:4

Real Life is in Jesus!

Filed Under: Devotions by Chuck
January 9, 2023

Paul wrote Philippians, Colossians, Ephesians, and Philemon while in a Roman prison cell. But it is also a known fact that Paul wrote his 2nd Letter to Timothy during a later imprisonment. It is traditionally accepted as the last letter he wrote before his execution by beheading by Nero Caesar. You see several hints to this situation in his comments during these four chapters.  It was a very discouraging time for the Apostle of the heart set free (As F. F. Bruce calls Paul).  During Paul’s first imprisonment, he seemed to have been more under house arrest, with friends coming and going. It wasn’t that way during this incarceration. Hughes says, “Many think, as tradition suggests, it was the Mammertine prison in Rome. If so, it was a dismal underground chamber with a single hole in the ceiling for light and air. He was lonely. Demas had abandoned him ‘because he loved this world.’ Crescens had gone to Galatia, and Titus was off to Dalmatia. At the same time, things had deteriorated in Ephesus, where Timothy was pastoring. Not only were there desertions, but Hymenaeus, whom he had excommunicated, was still doing his evil work.” With this in mind and the fact that Paul was aware that he was facing death, it is interesting that he opens his letter to Timothy by speaking about life. He says, “Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus.”

According to an article by Rick Warren, Paul and Timothy went through three stages in their relationship.[1] He suggests that it begins with Paul being Timothy’s spiritual father. In his first letter to Timothy, he addresses him as “my true son in the faith” (1 Timothy 1:2). Then, he is the “Pace-setter” for Timothy, according to Warren, but I like to this of this stage as simply leadership and coach for Timothy. Paul always leads by example, and in 2 Timothy 3:10-11, Paul says to Timothy, “You know what I teach, and how I live, and what my purpose in life is. You know my faith, my patience, my love, and my endurance.” Finally, Paul considers Timothy an equal partner. We see that at the end of Romans, chapter 16, verse 21, where Paul sends Timothy’s love to the Romans. It says, “Timothy, my fellow worker, sends you his greetings.” Warren concludes, “Timothy has gone from being a son to a student and now to being a colleague and a co-laborer.”

Amid their trials in life and ministry, Paul reminds Timothy that they share in something more important than all of that; “the life that is in Christ Jesus.” A TV commercial once offered a particular credit card as the key that could open the door to the good life, flashing a definition of success on the screen: ‘Success is the freedom to live your life the way you want to.’ The scene then shifted to a couple using their credit card in a Swiss resort!” Instead of a French resort, from a prison cell in Rome, Paul defined success differently. To him, “success is to live your life the way God wants you to.”[2] John Piper closes one of his sermons with this, “So I think it is clear that when John says in John 1:4, “In him was life,” he means spiritual life, eternal life, life that saves from judgment. If you have the Son, if you have Jesus—if he is in you and you are in him—life is in you, and you are in life. You have life forever. Vital union with Jesus is everything.”[3]

[1] https://pastors.com/paul-timothy/

[2] Demarest, Gary W., and Lloyd J. Ogilvie. 1984. 1, 2 Thessalonians / 1, 2 Timothy / Titus. Vol. 32. The Preacher’s Commentary Series. Nashville, TN: Thomas Nelson Inc.

[3] https://www.desiringgod.org/messages/in-him-was-life

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1 Timothy 1:1, John 3:16, Romans 5:8

Standing on the Promise!

Filed Under: Devotions by Chuck
January 8, 2023

Paul’s opening words to his disciple Timothy in his first letter to him say, “Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope.” That Paul identifies himself as an Apostle of Christ Jesus is a standard introduction that he uses in most of his letters, but when addressing Timothy, he adds the phrase “by the command” of God and Jesus. I can’t help but wonder if Paul’s not reminding Timothy that their role as ministers of the Gospel is not something they took upon themselves but is something that they have been commanded to do. Liefeld says, “Here, where he is going to address false teaching, he uses the unusual phrase “by the command of God our Savior.” We know from several passages that Paul understood his being an apostle as a calling (cf. Rom. 1:1) “by the will of God” (1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1), but this is the only salutation in a letter where he attributes his ministry to God’s ‘command.’”[1]

Is it unusual to refer to God as “our savior?” We usually think of Jesus as our Savior, but here Paul calls God our Savior. This term is used five out of six times in the pastoral epistles. The Old Testament is full of God’s salvation of His people. It was prominent during the Exodus. It was God that raised Moses to “save” His people. God motivated Joshua to deliver the promised land to the People. God working through the Old Testament Judges, saved His people over and over again even when they continued sinning. Salvation is all part of God’s plan for His people. He used special people in the Old Testament to accomplish His salvation, but in this present age, He uses His Son, Jesus, who is called “our hope.” Lea is correct; hope is looking to a future deliverance. “In Jesus, God had begun a process of redemption which he would consummate at the last day. Christ has become our hope since we have made him the object of our trust and look with expectancy for his unveiling at the end of time. Unlike our common English usage of ‘hope,’ which implies a desire with only some expectancy of accomplishment, the biblical usage of ‘hope’ suggests a desire with an absolute certainty of accomplishment. Our hope in Jesus will become a reality.”[2] Our lives sometimes presents us with challenges that might challenge our “hope” because it doesn’t look like we have salvation in our present circumstances. But scripture tells us that something is not hope if it is seen. Once something becomes seen, I don’t hope for it—I have it. Paul says in Romans 8:24, “For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have?”

We, who believe in Jesus, can rest fully assured of our eternal destiny. God has worked out his role as “savior” for each of us in Christ. John 3:16 boldly proclaims that God’s salvation is motivated by His unique love for us. “For God so loved the world that he sent His only begotten Son so that whoever would believe in Him would not perish but have everlasting life.” As our “savior,” God loves us in His Son, Jesus. Romans 5:8 tells us, “But God demonstrated his great love for us in this: while we were still sinners, Christ died for us.” We have assurance because our salvation is based solely on Christ’s work on our behalf, while we were utterly powerless to save ourselves. Eternal life is based on the unconditional promises of God apart from any contribution of our own, and it is received through faith alone. Our hope of eternal life rests not on ourselves but on the promise of God.

[1] Liefeld, Walter L. 1999. 1 and 2 Timothy, Titus. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House.

[2] Lea, Thomas D., and Hayne P. Griffin. 1992. 1, 2 Timothy, Titus. Vol. 34. The New American Commentary. Nashville: Broadman & Holman Publishers.

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2 Thessalonians 1:1-2, Ephesians 2:19

Members of God’s Family

Filed Under: Devotions by Chuck
January 7, 2023

While on his 2nd Missionary journey, Paul went from Philippi to Thessalonica from which he was run out of town. He barely escaped to Berea living the believers in Thessalonica to fend for themselves. He went on to Athens where he was greatly discouraged because the “philosophical elite” laughed at the Gospel. Paul’s concern for the Thessalonian believers became intense while in Athens. He knew that the new believers were suffering for their faith. Needing to know how they were holding up & wanting to help them, he sent Timothy, giving him instructions to meet in Corinth. Timothy goes north, back to Thessalonica and Paul goes west to Corinth. Timothy then joins Paul in Corinth and brings him the good news about the perseverance of the church in Thessalonica. With great joy, Paul writes his first letter to them and sends Timothy back with it.  Timothy spends some time in Thessalonica, but eventually returns and tells Paul four things: They were continuing to grow in their faith. The majority were remaining faithful amidst trials & persecution. Some false teaching concerning the Day of the Lord was being entertained. Some had quit their jobs in expectation of the Lord’s return. Paul writes 2nd Thessalonians! He begins his letter with, “Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.”

Although this is Paul’s shortest epistle, he will still address all four concerns that Timothy brought him concerning the church. But he begins the letter the same way he begins most of his letters, with commendation and praise. Like his first letter, both Paul and Silas (Silvanus) are listed as co-writers. The church knew these men well and would have been favorably disposed toward them. They were both well known. Richison describes the two. He says, “Silvanus, a Hellenistic Jew, held a prominent part of the Council at Jerusalem. The Council asked him to accompany Paul and Barnabas to Antioch to strengthen the church there. He also joined Paul on his second missionary expedition. He facilitated both, Paul and Peter, in the writing and delivery of their epistles. Timothy was a vest pocket edition of the apostle Paul and Paul’s son in the faith. His father was a Gentile and his mother a Jew. Timothy was a pastor and a troubleshooter for Paul.”[1]

The only difference in the opening of this letter from his first letter to them is the addition to “our father” when referring to God. Jesus wanted his disciples to pray to “Our Father who art in Heaven.” The point is we are all part of a larger family. Green observes, “God is not viewed simply as the one to whom humans owe their existence and who sustains all human life, but as the God with whom these former pagans have come into intimate familial relationship. At the same time, the designation of God as our Father draws the Thessalonian believers into one family and joins them together with Paul and his associates, as well as with the church throughout the world. The foundation of the Christian family and of Christian unity finds its bedrock in this prayer/confession.”[2] When we pray “Our Father” we are acknowledging our part in a larger, grander family of believers from the days of Jesus through our day even to the time of Jesus’ return. Paul is speaking to all of us in Ephesians 2:19 when he writes, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”

[1] Richison, Grant. 2006. Verse by Verse through the Books of 1 & 2 Thessalonians. Bellingham, WA: Logos Research Systems.

[2] Green, Gene L. 2002. The Letters to the Thessalonians. The Pillar New Testament Commentary. Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.

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Grace to You and Peace!

Filed Under: Devotions by Chuck
January 6, 2023

It’s not unusual for Paul to include others in letters he writes to various churches. In 1 Corinthians he includes, Sosthenes. In his second letter, he includes Timothy. These men are included most likely because the people in Corinth are familiar with them in some way. The same must be true for Silvanus and Timothy concerning Paul’s first letter to the Thessalonians. It begins, “Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.” Silvanus is the Latin spelling for “Silas.” Most of us readily recognize that name. The interesting thing about Silas is that he served as secretary or “amanuensis” for both Paul and Peter. As we see in the book of Acts, Silas was an important figure in the churches of Macedonia, especially in the Church at Thessalonica. Paul includes him in both of his letters to them.

Paul opens his letter with a very familiar greeting that commended “Grace and Peace” to his readers. Grace always appears first in these greetings because there can be no real peace with it. Grace is what God freely gives to those who put their faith in Jesus Christ. One website defines grace correctly. It says, “In Christian terms, grace can be generally defined as ‘God’s favor toward the unworthy’ or God’s benevolence on the undeserving.’ In His grace, God is willing to forgive us and bless us, despite the fact that we fall short of living righteously.”[1] Grace must come first because without it we can have no real peace with God. Possibly, it’s impossible to have peace with others without it as well. Richison adds, “Peace is the consequence of appropriating grace to our life. We cannot reverse this order. If we bypass grace, we cannot possibly have peace in our life. We can have neither grace nor peace without accepting the gospel of Jesus Christ. When we have a personal relationship with Him, we have His grace and thus His peace.”[2]

There is another aspect of grace that’s important to understand. Paul makes it clear to the Ephesians and others that “we are saved by Grace….” There is nothing we can do to earn or deserve salvation. Wikipedia has an interesting article on this issue regarding synergistic and monergistic theologies. It reads, “In Christian theology, synergism is the position of those who hold that salvation involves some form of cooperation between divine grace and human freedom. Synergism is upheld by the Roman Catholic Church, Orthodox Churches, Anabaptist Churches and Methodist Churches. It is an integral part of Arminian theology.”[3] Monergists, like myself and Martin Luther, and John Calvin, hold that salvation is totally God’s work. The completed verse quoted above goes, “It is by grace you are saved, through faith, it is not of works lest any man should boast.” I see man’s work involved in living a healthy and happy life in this world but not as a basis for gaining admittance into heaven. Another author says, “The Bible irrefutably states that God is solely responsible for salvation and entirely sovereign in His election. As much as a single idea can attempt to describe salvation, monergism is the only biblically viable option. Yet synergism, while perhaps not ‘as correct,’ is not entirely wrong in every facet.”[4] Paul writes to the Romans, “So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise, grace would no longer be grace” (Romans 11:5-6).

[1] https://www.christianity.com/theology/what-is-grace.html

[2] Richison, Grant. 2006. Verse by Verse through the Books of 1 & 2 Thessalonians. Bellingham, WA: Logos Research Systems.

[3] https://en.wikipedia.org/wiki/Synergism#.

[4] https://www.gotquestions.org/synergism-and-salvation.html

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