1Thessalonians 2:10 You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers (NASB: Lockman) |
Greek: humeis martures kai o theos, os hosios kai dikaios kai amemptos humin tois pisteuousin (PAPMPD) egenethemen, (1PAPI) Amplified: You are witnesses, [yes] and God [also], how unworldly and upright and blameless was our behavior toward you believers [who adhered to and trusted in and relied on our Lord Jesus Christ]. (Amplified Bible - Lockman) NLT: You yourselves are our witnesses--and so is God--that we were pure and honest and faultless toward all of you believers. (NLT - Tyndale House) Phillips: You are witnesses, as is God himself, that our life among you believers was honest, straightforward and above criticism. (Phillips: Touchstone) Wuest: As for you, you are those who bear testimony to what you have seen, also God [who bears witness to what He has seen], how devoutly in a manner pleasing to God, how uprightly according to the standards set by God, how blamelessly we ordered our lives among you who are believers, even as you know how as a father exhorts and encourages his own children, (Eerdmans) Young's Literal: ye are witnesses -- God also -- how kindly and righteously, and blamelessly to you who believe we became, |
YOU ARE WITNESSES, AND SO IS GOD, HOW DEVOUTLY AND UPRIGHTLY AND BLAMELESSLY WE BEHAVED TOWARD YOU BELIEVERS: humeis martures kai o theos, os hosios kai dikaios kai amemptos humin tois pisteuousin (PAPMPD) egenethemen, (1PAPI): (1Th 1:5; 1Sa 12:3, 4, 5; Acts 20:18,26,33,34; 2Co 4:2; 5:11; 11:11,31) (Nu 16:15; Job 29:11-17; 31:1-39; Ps 7:3, 4, 5; 18:20, 21, 22, 23, 24; Je 18:20; Acts 24:16; 2Co 1:12; 6:3, 4, 5, 6,7, 8, 9, 10; 7:2; 2Th 3:7; 1Ti 4:12; 2Ti 3:10; Titus 2:7,8; 1Pe 5:3)
1Th 2:10, 11, 12 form a single sentence in the the Greek text. This verse clearly emphasizes and concludes the section on the character and conduct of the missionaries' behavior. You are witnesses and God - Paul makes a direct appeal to the memory and testimony of the Thessalonians concerning the missionaries' conduct during the 3 or more weeks Paul, Silas and Timothy had been in their midst. The Thessalonians had witnessed the character of the missionaries' lives and could testify to the their integrity. However men cannot adequately judge another's motives which explains Paul's appeal to God Who continually examines… hearts (1Th 2:4-note). Matthew Henry said that…
Note the association of the testimony of the Thessalonians with the testimony of God just as we saw in 1Th 2:5 (note). (cp similar pattern of human and divine testimony in John 15:26, 27, Acts 5:32). Witnesses (3144) (martus) refers to one who has information or knowledge of something and can bring to light or confirm veracity of . Three things are essential for one to qualify as a witness: (1) The witness has seen with his own eyes what he attests. (2) He is competent to relate it for others (3) He is willing to testify truthfully. Hiebert comments that…
Devoutly (3743) (hosíōs from hósios = sacred, holy) means sacredly or marked by a conscientious regard for divine law in a way pleasing to God, in a holy manner. It means to carefully fulfill the duties God gives to a person. Hosios points to an inner disposition that gives regard to the sanctities of life. Hosios is an adverb which is marked by a conscientious regard for divine law so that one behaves in a way pleasing to God or in a holy manner. This is the only use of hosios in the NT and there is only one use in the Septuagint (LXX) …
Vine says hosios…
TDNT says…
Uprightly (1346) (dikaios from dike = right) describes being in accordance with what God requires or being in accordance with God's compelling standards. Here Paul is not referring to the "righteousness (dikaios) of the Law" but to the practical righteousness that God works out in our lives as we yield to Him. In short, dikaios means manifesting right conduct, waking morally upright outwardly or in a right way which is in accordance with what God requires. It is a more general description of observable “rightness” in all aspects of life. The missionaries' conduct came up to the full standard of what was right or just and concordant to the performance of the duties of life. Hiebert writes that…
Vine adds that dikaios was…
Blamelessly (274) (amémptōs from the noun ámemptos from a = negates following word + mémphomai = find fault) means irreproachably, faultlessly. The noun describes that which is without defect or blemish and thus describes not being able to find fault in someone or some thing (cf use in He 8:7 {note} regarding the Old Covenant). The idea is that the person is such that he or she is without the possibility of rightful charge being brought against them. Paul and his companions' life before the Thessalonians was such that there was no legitimate ground for accusation. This doesn’t mean that his enemies didn’t accuse him—because they did—but the charges didn’t stick. The only other NT use of the adverb amémptōs is in chapter 5,
McGee makes a good point…
Although Paul used a different word, his prayer in the next chapter for the Thessalonian saints was that…
This adjective ámemptos was often used to characterize someone who is flawless in the sight of other people. The adverb amémptōs (differs by mark over the "o") is the very word archeologists have found on Christian tombs from ancient Thessalonica. When people wanted to identify a deceased friend or loved one as a Christian, they inscribed "amémptōs" or "blameless" on his or her grave, such behavioral blamelessness (not just the imputed and forensic) is the Lord’s desire for His church. In secular Greek it was used in the Greco-Roman world of people of extraordinary civic consciousness. Barclay adds that ámemptos…
Paul, Silvanus and Timothy had behaved in such a manner that they had not elicited any reproach from the Thessalonians regarding their character. Even if a charge had been made against them, the adverb amémptōs signifies that the charge could not have been substantiated! Beloved, could other believers say that you have lived devoutly, uprightly and blamelessly before them? Hiebert says that blamelessly sums up their character writing that…
You believers - This is literally "you who continuously believed", believed as a lifestyle. Believers (4100) (pisteuo [word study] from pistis [word study]; pistos [word study]; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. Pisteuo indicates an adherence to, a committal to, a faith in, a reliance upon, a trust in a person, a truth or an object and this involves not only the consent of the mind, but an act of the heart and will of the subject. Vincent notes that pisteuo…
It is important to understand that the New Testament clearly teaches that to believe unto salvation is more than mental or intellectual assent to the truth of the Gospel, but includes (from Vine's' definition) (1) A firm conviction which produces full acknowledgment of God's revelation of Truth (2Th 2:11,12) and (2) a personal surrender to the Truth (Jn 1:12) and (3) a conduct inspired by and consistent with that surrender. James says that
Hiebert comments that believe is in the present tense which…
Vincent: writes that pisteuo…
Literally - how devoutly and uprightly and blamelessly to you who believe we became Became (1096) (ginomai) means the came into existence. Spurgeon comments that…
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1Thessalonians 2:11 just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, (NASB: Lockman) |
Greek: kathaper oidate (2PRAI) os hena hekaston humon hos pater tekna heautou parakalountes (PAPMPN) humas kai paramuthoumenoi (PMPMPN) kai marturomenoi (PMPMPN) Amplified: For you know how, as a father [dealing with] his children, we used to exhort each of you personally, stimulating and encouraging and charging you (Amplified Bible - Lockman) NLT: And you know that we treated each of you as a father treats his own children. (NLT - Tyndale House) Phillips: You will remember how we dealt with each one of you personally, like a father with his own children, stimulating your faith and courage and giving you instruction. (Phillips: Touchstone) Wuest: exhorting and encouraging and bearing witness to each one of you, (Eerdmans) Young's Literal: even as ye have known, how each one of you, as a father his own children, we are exhorting you, and comforting, and testifying, |
JUST AS YOU KNOW HOW WE WERE EXHORTING AND ENCOURAGING AND IMPLORING EACH ONE OF YOU: kathaper oidate (2PRAI) os hena hekaston humon os pater tekna heautou parakalountes (PAPMPN) umas kai paramuthoumenoi (PMPMPN) kai marturomenoi (PMPMPN): (Exhorting and encouraging: 1Th 4:1; 5:11; Acts 20:2; 2Th 3:12; 1Ti 6:2; 2Ti 4:2; Titus 2:6,9,15; He 13:22) (Nu 27:19; Dt 3:28; 31:14; Ep 4:17; 1Ti 5:7,21; 6:13,17; 2Ti 4:1)
Paul now employs a second parental metaphor, this time of a father (cf. 1Co 4:14, 15, 16, 21; 2Cor 6:11, 12, 13; Php 2:22-note; Phile 1:10). Just as you know - Paul again appeals to the personal knowledge the Thessalonians had of the facts he is stating. This evidence in confirmation of the virtuous life of the missionaries is in full harmony with the personal knowledge of the readers. You know (1492) (eido/oida) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". The meaning of eido/oida is somewhat difficult to convey but in general this type of "knowing" is distinguished from ginosko (and epiginosko, epignosis), the other major NT word for knowing, because ginosko refers to knowledge obtained by experience or "experiential knowledge" whereas eido often refers to more intuitive knowledge, although the distinction is not always crystal clear. Wuest says eido/oida "speaks of absolute, beyond the peradventure (chance) of a doubt knowledge, a knowledge that is self-evident… a positive knowledge… to know absolutely and finally… to know absolutely… a sure knowledge, a positive knowledge… an absolute acquaintance with something." Eido/oida is not so much by experience as an intuitive insight that is "drilled into your heart" so to speak. Eido is that perception, that being aware of, that understanding, that intuitive knowledge that only the Holy Spirit of God can give. Eido/oida means to see with the mind’s eye and signifies a clear and purely mental perception. The verb is in the perfect tense which conveys the sense of a permanent or abiding state of knowing. In short, eido/oida suggests fullness of knowledge, rather than progress in knowledge, which is expressed by ginosko, a distinction illustrated in Jn 8:55, (Jesus said "you have not come to know {ginosko} Him, but I know {oida} Him). Here Jesus says in essence "I know God perfectly (oida)". In John 13:7 Jesus addresses Peter (Jesus answered and said to him, "What I do you do not realize {oida} now, but you shall understand {ginosko} hereafter.") Another example of ginosko-type" knowledge is found in 1Jn 2:13 where the verb know is ginosko (to know by experience) not eido/oida (absolute, immediate knowledge of a fact once for all) and in context the fact that we know Him is knowledge gained by experience day by day, experiential knowledge gained from the experience of keeping His commandments. Obedience is the way to know (ginosko) Him more and more (cp Jn 14:21). Marvin Vincent adds that eido/oida refers to "Mental comprehension and knowledge, and referring to the whole range of invisible things." (Word Studies in the New Testament 1:716). Hiebert comments that…
Note that each of the following three verbs (exhorting, encouraging, imploring) are in the present tense indicating that these activities as the missionaries' continual practice. All three of these participles are in the plural, indicating that his colleagues joined Paul in this work. Their appeals carried three elements according to the need…
Warren Wiersbe writes…
Exhorting (3870) (parakaleo [word study] from para = side of, alongside, beside + kaleo [ word study] = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. Kent Hughes illustrates the root idea of parakaleo "to come alongside and encourage" with the following example
Encourage one another - Study the "one anothers" - most positive, some negative Note that Paul repeatedly uses parakaleo in his communication to the Thessalonians (here and also in 1Thes 3:2, 7; 4:1, 10, 18; 5:11, 14; 2Thess. 2:17; 3:12) Vincent says that persuading is a better translation as "Persuasion is the form which the exhortation assumed." In classic Greek parakaleo was used of exhorting troops about to go into battle. One of the Greek historians has an instructive used of parakaleo in his description of a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakaleo means (Click here for more discussion and examples.) Encouraging (3888) (paramutheomai from para = towards, beside, pictures one coming to another's side of one to stimulate or comfort + muthéomai = to speak from múthos = a tale, myth, speech) literally means to speak to someone coming close to his or her side and speak to them in a friendly way. The meaning can develop along two main lines -- with reference to rousing up someone's will about what ought to be done (admonish to something) or with reference to what has happened rousing up hope for a good outcome (to console about something, cheer up - as in a secular use - "consolation for Alexander when he was depressed") It was used in secular Greek especially in connection with death or other tragic events. In the NT it means to relate near, encourage, console (to serve as a source of comfort in disappointment, loss, sadness, trouble). The idea is to speak kindly or soothingly so as to comfort or pacify. As someone has said paramutheomai denotes the soothing and encouraging side of exhortation, inspiring the converts to continue the desired course of action. It means to encourage in the sense of comfort and consolation which is critical in assisting spiritual growth because of the many obstacles and failures Christians can experience. As noted below paramutheomai is used in John 11 referring to the consolation given to Lazarus' grieving family. Thus it was a word reserved for the tender, restorative, compassionate uplifting needed by a struggling, burdened, heartbroken spiritual child. Wiersbe explains paramutheomai noting that…
The TDNT makes the point that…
Paramutheomai occurs only 4 times in Scripture…
Imploring (3143) (marturomai from mártus = witness) (See related word studies - epimartureo; diamarturomai) in its original sense meant summon to witness and thus conveys the idea of testifying in affirmation or exhortation. The idea of implore is to beg earnestly or even desperately. Interestingly, the English word implore is from the Latin implorare meaning to "invoke with tears" with a suggestion of greater urgency or anguished appeal! To affirm (state positively, assert as valid or confirmed, implying conviction based on evidence, experience or faith) something with solemnity (see NT uses below). The verb means to appeal to by something sacred. To urge as a matter of great importance and thus to affirm, insist or implore (Ep 4:17-note, 1Th 2:11-note) To be emphatic in stating an opinion or desire. It refers here in Thessalonians to making an emphatic demand (implore, insist, urge, charge). This verb conveys an authoritative tone (like a father would do) and points to the solemnity and earnestness with which the appeal is made. The idea of marturomai is to bear witness with a solemn protestation, making an emphatic affirmation or a serious declaration (see below - Acts 20:26, 26:22, Gal 5:3). It means to make a serious declaration on the basis of presumed personal knowledge McGee states that marturomai…
Marturomai is used only 5 times in the NT…
Each one of you - This phrase is placed emphatically forward which stresses Paul's work in every convert, not just his "favorites". The Way translation picks up this sense rendering it "each of you, one by one." AS A FATHER WOULD HIS OWN CHILDREN: os pater tekna heautou: (Ge 50:16,17; 1Chr 22:11, 12, 13; 28:9,20; Ps 34:11; Pr 1:10,15; 2:1; 3:1; Pr 4:1-12; 5:1,2; 6:1; 7:1,24; 31:1-9; 1Co 4:14,15) While Paul compares himself to a nurse or mother when he speaks of cherishing his converts, he compares himself to a father when he speaks of instructing them. Father (3962)(pater) is a father, spoken generally of men and in a special sense of God. Hiebert writes regarding the nursing mother and exhorting father that…
His own (1438) (heautou) Children (5043) (teknon [word study] from tikto = bring forth, bear children, be born) is strictly a child produced, male or female, son or daughter. Teknon is thus a child as viewed in relation to his or her parents or family. In the plural, teknon is used generically of descendants, posterity or children. Note that another Greek word huios (5207), translated son, differs from teknon because the latter gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship and usually speaks of one who is fully mature. Despite these distinctions, because these words often overlap in meaning and are used seemingly without discrimination, one should not press their semantic differences in every case but allow the context to rule in the interpretation (always a good rule!) Paul is speaking of coming alongside (the root meaning of the first verb parakaleo) his own children for the purpose of aiding, directing, and instructing wisely in their growth in Christian character and conduct. Paul claims the privilege of giving his Corinthian converts fatherly admonition explaining that…
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1Thessalonians 2:12 so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory (NASB: Lockman) |
Greek: eis to peripatein (PAN) humas axios tou theou tou kalountos (PAPMSG) humas eis ten heautou basileian kai doxan. Amplified: To live lives worthy of God, Who calls you into His own kingdom and the glorious blessedness [into which true believers will enter after Christ’s return]. (Amplified Bible - Lockman) NLT: We pleaded with you, encouraged you, and urged you to live your lives in a way that God would consider worthy. For he called you into his Kingdom to share his glory. (NLT - Tyndale House) Phillips: Our only object was to help you to live lives worthy of the God who has called you to share the splendour of his kingdom. (Phillips: Touchstone) Wuest: that you should be habitually ordering your behavior in a manner worthy of the God who summons you into His own kingdom and glory. (Eerdmans) Young's Literal: for your walking worthily of God, who is calling you to His own reign and glory. |
SO THAT YOU MAY WALK IN A MANNER WORTHY OF THE GOD WHO CALLS YOU INTO HIS OWN KINGDOM AND GLORY: eis to peripatein (PAN) humas axios tou theou tou kalountos (PAPMSG) humas eis ten heautou basileian kai doxan: (1Th 4:1,12; Ga 5:16; Ep 4:1; 5:2,8; Php 1:27; Col 1:10; 2:6; 1Pe 1:15,16; 1Jn 1:6,7; 2:6) (1Th 5:24; Ro 8:30; 9:23,24; 1Co 1:9; 2Th 1:11,12; 2:13,14; 2Ti 1:9; 1Pe 1:15; 2:9; 3:9; 5:10)
So that (1519) (eis) is literally unto or into and introduces the goal or mission of Paul's ministry to the Thessalonians. So that you may walk in a manner worthy of the God - Here is the supreme purpose of his mission - that the Thessalonians live lives worthy of God. No worthier goal is conceivable in this life for it impacts the eternal life to come! George MacDonald wrote that…
It is not surprising that Paul's desire for believer's to walk worthy runs as a common thread through all his epistles…
John echoes Paul's sentiment about the vital importance of a walk that matches ones talk writing…
Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) means literally to go here and there in walking, to tread all around. Most NT uses are figurative meaning to conduct one's life, to order one's behavior, to behave, to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place). The verb peripateo is used 4 other times in Paul's letters to his beloved Thessalonian brethren…
In this verse the present tense marks the habitual conduct of their daily life. Such a walk should reflect the character of God and bring honor to God (note Matthew 5:16). Paul seeks to inculcate in the converts a life encompassing both attitudes and behavior in which the characteristics of God Himself might be observed. Indeed, it had been for "their faith toward God had gone forth" (note 1Thessalonians 1:8) in every place, but Paul's desire was always that they excel still more. Luke uses peripateo to describe the bent of life or life-style of Zacharias and Elizabeth, the parents of John the Baptist who were…
Paul admonished the Ephesian believers to
John declares that,
Paul used peripateo in each chapter of Colossians charging the Colossians
To walk in Christ is to live a life patterned after His supernatural life as one is strengthened and empowered by His Spirit. In Colossians 3 Paul describes how his readers walked before Christ transformed their heart and mind…
In other words before the Colossians were saved, they ordered their behavior and regulated their lives within the sphere of trespasses and sins. Not a ray of light from God, nothing of God's righteousness or goodness, and not a single good thing in the sight of God penetrated that circle of their conduct in Adam. All their thoughts, words, and deeds were ensphered in an atmosphere of sin. Not one of their acts ever got outside the circle of sin -- their previous manner of walking is a description of what is often termed total depravity. In Colossians 4, Paul's charges the saints to
J Vernon McGee adds the practical comment that
Ray Stedman comments on walk writing
The purpose of all knowledge is conduct. A Christian’s walk is a Christian’s life. Our walk and our talk should be twins going along on the same trail. Christian service is result of Christ devotion. The work that we do is the outflow of the life that we live abiding in Christ (Jn 15:1, 2, 3, 4, 5, 6, 7, 8). God must make the worker before He can do the work! Warren Wiersbe reminds us that
Evangelist D. L. Moody often said,
Paul is telling the Thessalonians to live in a way that proves you belong to the God Who was continually calling them -- A Christian’s walk is a Christian’s life. An Indian pastor who was worried about the inconsistent lives among some of his flock said to a missionary, “There is much crooked walk by those who make good talk.” Vincent comments on the counterfeit phrase worthy of the god (not "the God") among the pagans writing…
Hiebert comments regarding the Thessalonians that…
In a manner worthy (516) (axios) means weighing as much as, of like value, worth as much. It means having the weight of another thing and so being of like value or worth as much. In other words axios has the root meaning of balancing the scales—what is on one side of the scale should be equal in weight to what is on the other side. By extension, axios came to be applied to anything that was expected to correspond to something else. A person worthy of his pay was one whose day’s work corresponded to his day’s wages. Axios was used to describe the Roman emperor when he marched in a triumphal procession. He was "worthy". John tells us however that the One Who is truly "worthy" is the Lamb, recording that he heard all creation rightly declare Worthy (axios) is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. (Rev 5:12-note) The Lamb slain (the resurrected and glorified Lord Jesus Christ) is the only One Who is worthy to open the book and to break its seals? (Rev 5:2-note) The Redeemer Alone had the right to redeem His creation, the culmination of which was set in motion by His breaking of the seven sealed scroll, which many futuristic commentators identify as the "title deed to the earth" (Click discussion). Paul uses axios to urge the Philippians saints to conduct (present imperative = command to make this your lifestyle) yourselves in a manner worthy of the gospel of Christ (Php 1:27-note). In the verse above, Paul is exhorting the saints at Philippi to live their lives like what they are, citizens of heaven (Php 3:20, 21-note), so their conduct in a sense "weighs as much as" (axios) the gospel they preach and the faith they profess. In other words, believers in Christ are to see to it that they practice what they preach, that their experience measures up to their new standing as children of the King. We do not behave (or conduct ourselves in a certain way) in order to go to heaven, as though we could be saved by our good works, but we do conduct ourselves accordingly because our names are already written in heaven! In Ephesians 4, Paul marks his transition from doctrine (Ephesians 1-3 = The Work of God/Our heavenly standing/We in Christ) to duty (Ephesians 4-6 = The Walk of the Believer/Our earthly walk/Christ in us) writing… I, therefore, the prisoner of the Lord, entreat you to walk (peripateo) in a manner worthy of the calling with which you have been called (Ep 4:1- note) Jesus said that He who loves father or mother more than Me is not worthy of Me (Mt 10:37, 38, 39) Saints are to walk in a manner worthy of the calling with which you have been called with all humility and gentleness, with patience, showing forbearance to one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. (In short to walk like Jesus walked!) (Ep 4:1, 2, 3-see notes Ep 4:1; 4:2; 4:3) The believer who walks in a manner worthy of the calling with which he has been called is one whose daily living corresponds to his high position as a child of God and fellow heir of Christ. His practical living matches his spiritual position. As an aside, don't be surprised what happens when you are walking worthy of your calling (walking like Jesus walked), in humility rather than pride, in unity rather than divisiveness, in the new self rather than the old, in love rather than lust, in light rather than darkness, in wisdom rather than foolishness, in the fullness of the Spirit rather than the drunkenness of wine, and in mutual submission rather than self–serving independence. When we walk like Jesus walked, we can be absolutely certain we will experience opposition and conflict, for Paul wrote that… indeed, all who desire to live godly in Christ Jesus (enabled by His Spirit, walking supernaturally) will be persecuted. (2Ti 3:12-note) LOOK LIKE SCRIPTURALLY? A good picture of a worthy (axios) walk is a set of scales that balance so that the same weight is on one side as on the other side. If Jesus is in me (Col 1:27-note, Ro 8:9-note) then enabled by His Spirit (Eph 5:18-note, Ro 8:13-note, cp Jn 6:63) and depending continually on His all sufficient grace (cp 1Co 15:10, 2Co 12:9-note, 2Co 12:10-note), I possess the supernatural ability to live a lifestyle that will "Measure up" to Who is in me and which gives a proper opinion to the lost and perishing world of His supernatural life (Mt 5:16-note, cp Php 2:15-note, 2Co 2:14, 15, 16, 1Pe 3:15-note). A worthy walk brings "forth fruit in keeping (axios) with repentance." (Mt 3:8). Those who claim to know Christ, who say they are born again, will demonstrate a new way of walking that corresponds to ("has a weight that equates to" or is worthy of) their new birth (cp 2Co 5:17-note). And so first observe an illustration of a worthy walk and then read the "Scriptural definition" of this walk… MY WALK The Bible defines a worthy walk as consisting of the following… A worthy walk is a walk in …
A worthy walk is …
In short, The one who says he abides in Him ought himself to walk in the same manner as He walked” (1Jn 2:6). Only such a Spirit filled (controlled), grace enabled walk can please God (1Th 4:1-note). Jesus addressing the church at Sardis said But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white; for they are worthy. (Rev 3:4-note) As we discussed above axios was originally used of drawing down a scale and hence it had to do with weight and so of that which is of value. For example when Paul says in Ro 8:18-note "that the sufferings of this present time are not worthy (axios) to be compared with the glory that is to be revealed to us" the picture he is painting is that present sufferings are of no weight in comparison with future glory and are not even to be balanced on the scale with the "heavy" glory that endures forever! Am I conducting myself in a manner is a good question for us to ask ourselves regularly. Right thinking should always lead to right conduct. Knowledge and obedience go together. One cannot separate learning from living. The idea of worthy is that the conduct of the saints weigh as much as the character of Christ. Why? Because when we are surrendered to His will, He is living His life through us. Ultimately His conduct is the only conduct which is truly worthy for no other conduct would balance God's perfect scales that look at hearts, motives, agendas, etc (God "examines our hearts" 1Th 2:4-note). Christ Alone pleases the Father completely and as we allow Christ to rule and reign in our lives, our lives become pleasing to the Father. Our responsibility is to purpose in our heart to be pleasing to Him motivated by love and enabled by His Spirit. We cannot work for God unless we are walking with God and we cannot walk with God if we are ignorant of His will. Having the knowledge of God’s Word controlling and renewing our minds is a key to righteous living for what controls your thoughts will control your behavior. James gets very personal commanding all readers of the Word of Truth to…
WHO CALLS YOU INTO HIS OWN KINGDOM AND GLORY: tou kalountos (PAPMSG) humas eis ten heautou basileian kai doxan: God Who calls (2564) (kaleo) where kaleo is in the present tense indicating that God is continually calling them. Yes He called them initially to salvation (see discussion of klesis) but this verse speaks of an ongoing or continual divine calling. God's initial call unto salvation is described in the second epistle where Paul writes…
God's initial call is to salvation (justification by faith) and His continuing call is to a life of holiness and obedience (sanctification, present tense salvation - see Three Tenses of Salvation). Peter pictures God's call to initial salvation and associates this call with a subsequent life manifest by a blameless walk writing…
Hiebert explains God's continual calling this way…
Believers should be thoroughly consumed by our future hope of His kingdom come to earth wherein righteousness finally and eternally dwells. If we have such a "consumed" future directed mindset, we will be more likely to live circumspectly and then will have confidence and no fear that we will not shrink away from Him in shame at His coming (1Jn 2:28). As explained below, all true believers are even now a part of God's kingdom and each one to some degree manifests His glory. But there is coming a day when we shall enter His eternal kingdom and fully share His glory (Hallelujah!) and this blessed hope (Titus 2:13-note) should be a motivating truth, governing our lives and making us desire to live in a manner pleasing to our Lord and our King, Whose imminent return will soon bring in the consummation of God's Kingdom and glory. Michael Holmes in the NIV Application Commentary (Zondervan) writes that…
Kingdom - The kingdom indicates God’s righteous rule or dominion and as such is a dynamic rather than a static concept. That is, the kingdom has already been inaugurated by the coming of Jesus, and is to some extent a present reality for Paul writes…
However the full manifestation of the kingdom of God awaits a future revelation, when God will fully establish His rule over all creation at the return of the King of kings to establish His Millennial Kingdom which will be following by the New Heaven and New Earth. In short the kingdom of God has both a present and an future or eschatological aspect. The point is that believers need to get a perspective of God’s great plan and purpose and live in the light of eternity - walking worthy! The kingdom of God is held out as something which his children are to inherit an inheritance from which evildoers are excluded (1Cor 6:9, 10; Gal 5:21-note; Ep 5:5-note). Glory (1391) (doxa [word study]) in this context refers to the radiance and splendor of God’s presence and to the glory which He confers upon Creation and upon every believer. God's glory was lost as a result of sin (Ro 3:23-note). Paul explains that in the future His glory will be restored to Creation and believers writing…
In the meantime it is seen most clearly in Jesus…
Believers now experience this glory to some degree for as we
And believers are to radiate the glory of God for Jesus exhorts us…
Paul links kingdom inseparably with glory in that both words share a single preposition and article, and a single possessive pronoun, His, governs both words. The two together indicate a believer’s ultimate goal which is to live under the dominion (kingdom) and in the presence (glory) of God -- the kingdom as marked by the visible radiance of God's presence. God's calling to believers looks forward to their intimate participation in the eschatological kingdom awaiting Christ's return. Hiebert explains kingdom writing that…
Vincent comments on kingdom and glory writing that this is the only instance of these 2 words in the NT writing that…
><>><>><> Alexander Maclaren has a pithy, piercing sermon on walking worthy of God noting that…
><>><>><> 1Thessalonians 2:12 - Living Royally - There is an ancient story about a man named Astyages who determined to do away with a royal infant named Cyrus. He summoned an officer of his court and told him to kill the baby prince. The officer in turn delivered the youngster to a herdsman with instructions that he should take him high up into the mountains where the baby would die from exposure. Rejoice—the Lord is King! ><>><>><> Learning To Walk - I remember those days long ago when our children were learning to walk. First they showed their readiness by pulling themselves up and taking a tentative step or two. My wife and I would reach out our hands and encourage them to walk toward us. We held them up by their hands or by the suspenders on their overalls. We praised every effort and encouraged every attempt. We never grew discouraged, nor did we give up until they learned to walk. Savior, let me walk beside Thee, |