Accountability for Oneself

1 Thessalonians 4:3–12

It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honourable, not in passionate lust like the heathen, who do not know God; and that in this matter no one should wrong his brother or take advantage of him. The Lord will punish men for all such sins, as we have already told you and warned you. For God did not call us to be impure, but to live a holy life. Therefore, he who rejects this instruction does not reject man but God, who gives you his Holy Spirit.

Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other. And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more.

Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

Those in whom we have vested our greatest hope, are frequently those who disappoint us most greatly. The reason this is true lies in the fact that everybody lives to please somebody. If an individual lives to please himself, we are not disappointed should that individual fail to meet our expectations. If an individual claims to live to please God, however, we are disappointed should that individual fail to maintain the standards required of that holy relationship. Christians profess to live to please the Lord, and therefore, we expect much of the Christian lifestyle. God's instruction to the Thessalonians contained a cautionary statement revealing the concern He has that His people may forget, or worse yet, neglect, a righteous life.

Paul lauds the Thessalonian saints for their faith and endurance under extreme pressure. He reminds that that previously he personally had instructed them how to live in order to please God, and pointedly states that they were in fact pleasing God in their manner of life [1 Thessalonians 4:1]. This church required precise instruction, not to correct any deficit in Christian practise but to avoid error due to absorbing the prevailing attitudes. Similarly, we require instruction not because we have begun to engage in open, flagrant immorality, but that we might we equipped to resist the pressures of the world about us.

Phillip's treatment of this passage is worthy of our consideration. To sum up, my brothers, we beg and pray you by the Lord Jesus, that you continue to learn more and more of the life that pleases God, the sort of life we told you about before. You will remember the instructions we gave you then in the name of the Lord Jesus. God's plan is to make you holy, and that entails first of all a clean cut with sexual immorality. Every one of you should learn to control his body, keeping it pure and treating it with respect, and never regarding it as an instrument for self‑gratification, as do pagans with no knowledge of God. You cannot break this rule without in some way cheating your fellow men. And you must remember that God will punish all who do offend in this matter, and we have warned you how we have seen this work out in our experience of life. The calling of God is not to impurity but to the most thorough purity, and anyone who makes light of the matter is not making light of a man's ruling but of God's command. It is not for nothing that the Spirit God gives us is called the Holy Spirit [1 Thessalonians 4:1–8, J. B. Phillips, The New Testament in Modern English, Macmillan, ©1958, 1960].

GOD'S WILL – our sanctification [vv. 3–6a] — It is God's will that you should be sanctified. Sanctified is a loaded term. Too many have imagined this passage presents a command to seek a second work of grace … a sanctifying experience. That any should think such a thing is in itself tragic for we are given a revelation at this point and not a command. In view is a lifestyle and not a single, unique experience. Absent from our translation is the little conjunction for (ga;r), to direct our attention back to the earlier affirmation of the purpose for this portion of the letter which was to instruct how to live in order to please God [v. 1]. Furthermore, there is no definite article associated with qevlhma (will), indicating that Paul has in view but a portion of God's will and not the whole of the will of God. Further still, aJgiasmo;" rather than speaking of the state of holiness, points to the process of being made holy. Purity is not a momentary impulse, but a lesson, a habit.

It is of some importance that the Greek word which speaks of God's will (qevlhma), embraces the thought not only of God's commanding will but His enabling will. In this context, I must turn to the seventh verse which reminds us of God's calling: For God did not call us to be impure, but to live a holy life. Two entirely different prepositions occur in the Greek which are translated less precisely in our English texts. It is, according to the view of one biblical scholar bluntly insensitive to fail to make the distinction between ejpi;and ejn. Therefore, Nigel Turner translates this verse: God has not called us to uncleanness, but His call is addressed to us in our state of sanctification [Grammatical Insights into the New Testament, T. & T. Clark, 1965, quoted in Leon Morris, 1 And 2 Thessalonians, Eerdman's, 1984, p. 84]. Ejpi;conveys the thought of purpose (cf. Ephesians 2:10 where ejpi;denotes God's purpose in salvation).

Paul is concerned that Christians voluntarily enter into the sanctifying process, capitalising in particular on one area – that you should avoid sexual immorality. The amplification is not unrelated to the decision of the Jerusalem council which would have been delivered only a few years prior to this letter, that the Gentile believers should abstain … from sexual immorality [Acts 15:20,29]. Paul provides instruction related to individual lives as well as to interpersonal relationship. To understand the necessity of this instruction, it is important that we recognise the cultural milieu in which the church then existed and the unique view which that divine body presented to the pagans.

The Roman world was noted for low moral standards, not that there were no standards for moral conduct, but that what standards that did exist reflected the fallen condition of those living in that sordid environment. The strictures commonly accepted in that ancient society were notoriously unequal, enshrining a dual standard in which men were granted (even expected to engage in) sexual license, while women, especially those of free families, were expected to remain chaste.

Porneiva" (sexual immorality) was not viewed as socially undesirable, but rather immorality was even seen as necessary in some instances. For example, slavery was common and slaves were vulnerable to the predation of unscrupulous masters, being employed as sexual playthings for many masters, not unlike prostitutes who were also engaged whenever a man should desire sex. Concubinage was commonplace, a concubine being viewed not only as a mistress but also as someone with whom a man could converse intellectually. Wives were the source of legitimate children and as managers of the house; and that appears to have been their sole function in the minds of many. Roman senators advocated legalised prostitution with the proceeds being used to build temples to the gods.

In short, there were few moral restraints in that ancient society. Sex was even used to underwrite religion. Such attitudes should not be too surprising since sex was an intimate part of many religious rituals. You see, the gentiles viewed the gods as personifications of their own ambitions and lusts; but they did not know the true God Who is holy and Who wills the sanctification of those who would follow Him. This is the world into which the Church was introduced – a world not unlike that in which we live today. In that environment Christians were expected to represent a lifestyle reflecting their knowledge of and calling from God. The Christian Faith did not adapt its moral standards to the practises of contemporary society, but endeavoured to implement the standards of God in the life of each believer thereby making an impact on society as a whole. Through holy lives Christian changed society without a single noisy march.

It is equally vital that we remember something of the nature of moral evils, namely that moral evils are always spiritual evils. Christians must not concern themselves only with those things which appeal to them, but they must be aware that God is concerned about their very actions. According to this instruction each individual Christian is obligated to learn to control his own body, literally to be enabled to gain control of his own vessel. That control must be in a way that is holy and honourable.

Honouring the human body as something which is sacred is to a large extent a Christian idea. Pagan philosophers generally viewed the body as merely the repository of the soul, and therefore at best neutral and at worst evil. The body was to be employed as a mere tool for personal gratification. The Christian Faith insisted that the body be regarded as sacred. Thus we Christians are therefore responsible to honour God through employment of our bodies in honourable fashion [cf. 1 Corinthians 6:20b].

Our obedience to the will of God in holiness has two aspects; one related to each of us individually and another related to our relationship to our brother men. In terms of the impact of our progress in holiness individually the apostle contrasts believers and outsiders. Believers know God and know that He is holy and honourable. Therefore they are to learn to control their own bodies in such a way that that holiness and honour is reflected in their lifestyles. This is in contrast to the heathen, who do not know God. Paul speaks not of an innocent ignorance, but of blameworthy neglect of the light they had received, so that they were given up to unnatural lusts [see Romans 1:19–32].

The body must be treated as the Lord's property and not used as a means of wanton self‑indulgence. This is the message of the Apostle in the Galatian letter [Galatians 5:24]. The heathen possessed their vessels in passionate lust, in pavqei ejpiqumiva". The former of these two nouns properly denotes a feeling which the mind suffers, hence a passion. It signifies an overmastering feeling in which a man is borne along by evil as though its passive instrument. It is the passive side of vice, whereas the following noun reveals the active side. The combination points to the surrender to one's passions. In respect to our relationships with fellow men, we are admonished that in this matter (i.e. referring to the issue at hand, sexual immorality), no one should wrong his brother or take advantage of him. Paul's wording here is graphic, for he employs a rare word in arguing against wronging another. The force of uJperbaivnein (which occurs only here in the New Testament) is of crossing a boundary. Hence the word picture drawn is that of crossing a forbidden boundary thereby trespassing (sexually) on territory which is not one's own. Sexual immorality violates another, for we who know God would be overstepping boundaries of fidelity, honour, and honesty.

Sexual immorality, television and Hollywood portrayals of such instances of infidelity notwithstanding, entails that I sin against God, that I sin against my own body, and that I sin against another. Should we who are believers participate in sexual immorality, it is as though we commended the immoral lifestyle of the pagans. Our participation, much less our commendation, legitimatises that which is against the will of God. Therefore, we wrong our fellow man and take advantage of his ignorance of God.

GOD'S WARNING – judgement of His people [vv. 6b–8] — Having established that sanctification of His people is the will of God (and especially sanctification as it relates to life in the arena of sexual mores) Paul next employs a differing tack in order to emphasise this truth. By this emphatic means he will drive the point home with force. If we are not convinced of the need for holiness in this area by our calling received from God (and if we are not convinced of the need for holiness in terms of our responsibilities both to ourselves and to others), the apostle reminds that The Lord will punish men for all such sins.

I must speak plainly to you, though I give you no revelation you have not already become convinced of. Already, in this immediate present, God judges sin … especially sin found among His people. Of the pagan society in which the Church was founded and in which it grew God had revealed that because of the hardness of their hearts He had surrendered them to their own sinful desires and shameful lusts and depraved minds [Romans 1:24,26,28].

As surely as God surrenders the wicked to their own devices before ever they stand before the Great White Throne to receive eternal judgement, you may be certain that He will let us now experience the pain resulting from implementing our own wills. This surrender to the consequences of our choice is not an act of cruelty, but it is rather an act of mercy to cause us to recognise our dependence upon Him. I am not certain that all Christians are convinced of this truth, but since it is a truth it stands nevertheless.

Though I have already alluded to this seventh verse, there is a matter of some considerable importance which ought properly to be noted at this point. Paul states that God did not call us to be impure, but to live a holy life. God has called us. This is important to recognise. The Christian life rests on the basis of God's call and not on human initiative. The Apostle here advances this argument concerning our call as revealed truth. Rejection of His will shall be revealed in the consequences which will become evident in our lives [e.g. 1 Thessalonians 2:12; 5:24; 2 Thessalonians 2:14]. Paul was in no doubt that the primary fact is that God calls people, not that people decide to be God's. This major theological truth is revealed in this first letter which the apostle wrote under inspiration of the Holy Spirit.

What if we do not agree with this indictment of God? What if we refuse to heed His warning? What if we suppose that the spokesmen of God are old "fuddy‑duddies" who are out of touch with reality? Voices insisting on liberty clamour for a hearing within Christendom, but the liberty insisted sought is not the liberty of God – it is the liberty to disregard God. We already have the liberty to ignore God, if that is what we truly desire. If we have no vital connection with the Living Head of the Church, then we are already exercising that option of ignoring God as we act out a self‑deceptive charade. If we belong to Christ, having been redeemed by His grace, we are free. Should we opt to use our liberty to ignore God, then we must be prepared for consequences. Hence, the implicit warning of verse eight: He who rejects this instruction does not reject man but God.

I am intrigued at Paul’s observation that God is the very One who gives us His Holy Spirit. In the context this is a nothing less than a statement of the involvement of the Holy Spirit in assisting us to lead a holy life, just as the apostle has been teaching. It will be helpful to see how the Holy Spirit helps us in our progress toward sanctification.

In the first place He creates holy desires within us. This thought underlies Peter's instruction to growing Christians. Rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like new-born babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good [1 Peter 2:1–3]. This Scripture should in turn be contrasted to the situation described in Romans 13:12–14. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armour of light. Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

The Spirit assists us toward holiness by teaching us the Word, and hence the will of God as we know from the words of Christ recorded in John 14:26, the Counsellor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. This same truth is apparent from Paul's allusion in the Ephesian letter. Take the helmet of salvation and the sword of the Spirit, which is the word of God [Ephesians 6:17].

Finally, the Holy Spirit empowers us to be holy. This is made evident from Galatians 5:16–26. I say, live by the Spirit, and you will not gratify the desires of the sinful nature. For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. But if you are led by the Spirit, you are not under law.

The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other. This, then, is the work of God’s Spirit.

GOD'S WAY – winning the respect of outsiders [vv. 9–12] — In that ancient world, though the most never became Christians, the life of Christians won the respect of outsiders. The moral code adopted by Christians was seen to be something which was not onerous, but a source of joy for those who chose to live such lives. That same morality led believers to demonstrate the purest form of love – Christian love for one another. The daily life of believers in the first century of this dispensation won the grudging respect of outsiders. Just so, the daily life of believers in this day should be such that we win the respect of outsiders. Our moral standards should be real, permitting us to live vibrantly and victoriously. Our love for one another should be genuine and pure. And our daily lives should be distinct from that of those about us.

Whether or not we are convinced of that stance the instruction stands all the same. As I said earlier, Christians then did not adapt their morals to contemporary society. Thus they demonstrated the superiority of their lives to those lived out around them. Likewise, Christians then genuinely loved one another, and that also was evident to the peoples about them. Their sincere affection for one another flowed naturally from their determination to be a pure people.

Be utterly honest with yourself. Don’t you consider the term love a strong and peculiar word for what you feel for some within the brotherhood of believers? When we are brutally honest with ourselves we are forced to confess that few of our strongest emotions are determined by the common faith. Yet it is love for those who share our Faith which is the token of our right to a place within the Church.

For a moment permit me to become pointed in my comments so that none may misunderstand my concerns in this final year of the second millennium of the Age of Grace. I am concerned that we have stepped back from positions marked out by our spiritual forebears. Inundated daily with a message exalting immorality we Christians have begun to demonstrate a dreadful tolerance of wickedness. I do not say that we are becoming an immoral people, but I do say that we are rapidly becoming indistinguishable from "good" pagans. Our entertainment is destroying us. What we bring into our homes by way of music, by way of television, by way of videos, by way of books, fills our minds and gradually erodes the barriers against sin. As result, we think that godliness is demonstrated through compromise. We thus minimise sin and fail to make a distinction between righteousness and wickedness. We need this apostolic message.

I fear because the Church of the Twenty-first Century will be revealed to be a loveless church in the main. We say all the right things, but it is as though we know the words without knowing the music. Despite our loud, vocal affirmations of love for one another we are hard pressed to provide evidence of sincere love for one another. Outsiders are not often able to see evidence of the love we profess for one another as we seemingly engage in a ceaseless campaign to devour one another. We need this message from the Word of God.

Our daily lives are too often controlled by whim and whimsy instead of being controlled by the certainties of the Word of God. Christians are easily stampeded into fanciful crusades against whatever danger to their ease in Zion they think they perceive. We can generate multitudes to write Parliament in horrified reaction to the suggestion that mention of God be removed from the Constitution, but we are unable to induce even a handful to share in the study of God's Word either in the Sunday School or in homes. We can instantly raise the collective blood pressure of the saints over the production of a theatre play which speculates on the sexual preference of the Christ, but we actually rent and feed on multiple films which degrade men and women made in the image of God. More energies are wasted by Christians over arguing whether Christ is coming at the turn of the Millennium then were ever invested in reaching out to the lost in fulfilment of the Great Commission. More energies are expended by the Church speculating about the impact of the sexual appetite of the President of the United States then have ever been employed in study of the Word and concomitant efforts to implement that Word in our lives. As a result, we do not lead quiet lives which win the respect of outsiders. Instead, we appear reactionary and foolish, sheep easily led astray by caprice. Dear people, it is time to do what God commands. It is time to live the Faith. Amen.