PAUL HAD SOMETHING CLEARLY on his heart when he wrote to the Thessalonians about the work of the ministry, commending them for their work of faith, labor of love, and steadfastness of hope in Jesus Christ (see 1 Thes. 1:3). Paul wants all believers to remember that the gospel is more than an amalgam of creeds and doctrines. It includes a resolve to believe with the whole heart that God is who He says He is, and to then live every aspect of our lives accordingly. By design, this requires a willingness to turn our will and our lives over to Christ; to serve in whatever capacity we are called with all abandon. Speaking from experience, I know “doing” is flat-out impossible under my own power. And knowing what to do requires patience and silent prayer as I wait on the still small voice of God.
Some people say absence of work is idleness. This is true, in part. Idleness is identified as “undisciplined slackness” in the Old Testament (see Eccl. 10:18). Solomon plainly said, “Through laziness, the rafters sag; because of idle hands, the house leaks.” Consider how this example applies to the life and ministry of New Testament Christians. There is a hint of complacency in laziness. Settling for “what I’ve got” will eventually lead to a weakened foundation, sagging ceiling, rusty hinges, and filthy windows. Our hearts require a thorough housecleaning and maintenance. Or “…do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Cor. 6:19-20). This means that our bodies are not our own. They belong to God, and we must keep them clean and free of impurities.
Work of Faith
It is difficult to find a situation in which the word “work” does not suggest a better, deeper, more sincere way. We work it out when struggling with a trying circumstance. God’s people are called to work the gospel. Scripture says those who are able-bodied should work if they want to eat. Work is not part of the Fall or a curse upon mankind. As Moses wrote, “The Lord God took the man and put him in the garden of Eden to work it and keep it” (Gen. 2:15)[italics added]. Paul said, “Whatever you do, work heartily, as for the Lord and not for men” (Col. 3:23). We are to be steadfast, immovable, always abounding in the work of the Lord (see 1 Cor. 15:58). The writer of Hebrews reminds us, “God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do” (Heb. 6:10)[italics added].
It is paramount to understand that “our ministry as Christians” is not exclusively assigned to pastors, assistant pastors, reverends, priests, elders—those who get paid to do it. By all means, remove that thought from your life. Paul said if you are sanctified in Christ Jesus, then you are called to be saints. The work of faith is to be carried out by all the saints in Christ. My pastor recently told me that we do not need more pastors. In fact, he said, “We have enough pastors.” Instead, we need workers in the Body of Christ to discovery their God-give gifts and use them to minister to the community of believers, and share Christ with nonbelievers.
The work of faith simply means putting your faith to work. Acting on the Word of God, we trust the hope that is within us. We have all been given a measure of faith. God wants us to build upon this prevenient gift, through progressive edification and sanctification, using our faith to fulfill the plans and purposes for which He has created us. Our gifts and talents are not for our own gain, but for the sake of the gospel. We are to hold fast the confession of our hope without wavering, for He who promised is faithful (see Heb. 10:23). To believe in Christ and then keep Him to ourselves is against what James said. Instead, we are to be hearers and doers of the Word (James. 1:22). He asks, “What good is it, my brothers, if someone says he has faith but does not have works? For as the body apart from the spirit is dead, so also faith apart from works is dead” (James 2:18, 26).
Labor of Love
As workers in the Body of Christ, our activities with regard to ministering and witnessing must be a labor of love, for without love our actions are bankrupt. Paul said if we speak the tongues of angels, have the vision of a prophet, give to others with a generous disposition, or have a willingness to die by martyrdom, but do not have love, we gain nothing (see 1 Cor. 13). Paul defines this as agapē love, which is sacrificial in the same intensity and capacity as we see in the death of Christ on the cross. It is a love of goodwill, benevolence, and willful sacrifice in serving others. Of course, we have no ability on our own to express agapē love, but we can work toward a life that imitates Christ. This requires allowing God to teach us about authentic, self-sacrificing love, and then live by the Holy Spirit in pursuit of loving others as Jesus loves us.
Love does not just accept people,it works
for their best interest.
Augustine said, “So far from being burdensome, the labors of lovers themselves give delight… for when it comes to something loved, either there is no labor or the labor itself is loved.” He added, “…think how shameful and painful it would be if one were to delight in capturing a wild animal or in filling one’s cask or sack, or in throwing a ball, but not delight in gaining God.”1 Augustine’s teachings often contrast doing something out of love with doing (or not doing) something because of fear. He believed love and fear can be plotted on a continuum: e.g., the more you fear the less you love; the more you love the less you fear. He said, “… it is necessary, above all else, to be moved by the fear of God.”2 This is a vital part of our Christian life. In fact, the love and fear of God are not mutually exclusive. Augustine believed love should be “fervent to correct.” In fact, the best form of correction is love. Paul said, “…if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness” (Gal. 6:1). After all, love is patient and kind; is not boastful; is not arrogant or rude; is neither irritable or resentful; and never rejoices in wrongdoing (see 1 Cor. 13).
Paul asked the Galatians, “You were running well. Who hindered you from obeying the truth?” (Gal. 5:7). New believers at Galacia were quarreling over the need for faith in Christ and circumcision. Paul insisted that to require circumcision and belief in Christ would make Christ of no advantage, for every man who accepts circumcision would be obligated to keep the whole law. It would be absurd to choose justification by works rather than justification by grace. Paul said, “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love” (5:6). If truth be told, faith working through love is the only thing that avails anything.
Endurance of Hope
Simply stated, endurance means getting through trials and challenges without wavering. James writes, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness [so] let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2). Paul, because of the numerous trials and troubles he faced while preaching the gospel and planting new churches, was well-qualified to speak on the subject of endurance of hope. He said to rejoice in our suffering, knowing that suffering produces endurance, endurance produces character, and character produces hope (see Rom. 5:3-4). Indeed, he endured up to the moment he was beheaded.
Even today, the life of the Christian church depends upon the tenacity to keep going month after month, year after year, even in the face of emotional, relational, spiritual, and financial obstacles. Paul reminded believers at Rome, “We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves” (Rom. 15:1). Those of us to whom endurance comes more readily are called to teach the endurance of hope to believers who tend to lose hope. In other words, endurance breeds unity and steadfastness. I found myself wondering if endurance is the DNA of hope, or if hope is the catalyst for endurance. In my life, endurance eventually leads to hope. But, I had to learn that am not being singled out for misfortune or forsaken by God; rather, whatever I go through has a purpose. I am comfortable in knowing that my days are numbered and my steps have been preordained by God. All things work together for good for those who love God and are called according to His purpose (Rom. 8:28).
How Should We Then We Live?
But if these are the standards, how should we then live? Francis Schaeffer believes there is a staunch contrast between sensual love (the “lower story” regarding the details of particular people and everyday life) and spiritual love (the “upper story” relative to the big picture, including the grand narrative of God).3 It seems to me that agapē love is part of the “upper story.” Schaeffer believes that we arrived in the modern era with a nearly unspoken consensus of thought that has been molded by art, music, drama, theology, and the mass media. To this end, he believes Christian-dominated consensus has weakened, and values have died.4 I would add the prolific impact of social media and the blurring of core ideals such as ethics, goodness, justice, family, neighborliness, citizenship, truth, and the natural order of things.
To many people, however, Christian belief is irrational, unsubstantiated, childish, elitist, bigoted, narrow-minded, and anti-science. Detractors, especially militant atheists, say Christianity is just not up to snuff. As Alvin Plantinga puts it, many individuals believe Christianity is “…therefore worthy of disdain and contempt.”5 Engaging in evangelism or apologetics in the 21st century brings out the vocal critics in droves. Christian teens, upon entering secular colleges and universities, come under harsh criticism for their faith. Non-believing neighbors often shy away from the “Bible-thumpers” living next door. Regardless, as Christians we are obligated to defend the reason for our hope in Jesus to anyone who asks (see 1 Pet. 3:15). And we cannot defend anything for which we lack an endurance of hope.
Without argument, one’s outward living is always a reflection of that which is in one’s heart. What do we truly believe? Whom do we serve? What do we allow to “master” us? John Locke wrote, “…faith is nothing but a firm assent of the mind: which, if it be regulated, as is our duty, cannot be afforded to anything but upon good reason; and so cannot be opposite to it. He that believes without having any reason for believing may be in love with his own fancies; but neither seeks truth as he ought, nor pays the obedience due to his Maker, who would have him use those discerning faculties he had given him, to keep him out of mistake or error.”6
As believers in Christ, we are called to be ready to defend our faith in Him; to allow His guidance and influence to control every aspect of our daily living. Ours must be a work of faith, a labor of love, and a steadfastness of hope in Jesus Christ. To that end, we must believe God with the whole heart, and then live accordingly. Moreover, we must admit that it is impossible for us to live for Christ under our own power. We should always be authentic and self-sacrificing, enduring trials and challenges without wavering, knowing that all things work together for good for those who love God and are called according to His purpose.
Steven Barto, BS Psy, ThM
Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).
References
1 Augustine, De bono viduitatis, 21, 26
2 Augustine, On Christian Teaching (New York: Oxford Press, 1997), 33.
3 Francis Schaeffer, How Should We Then Live? (Wheaton: Crossway, 1976), 58.
4 Ibid., 205.
5 Alvin Plantinga, Knowledge and Christian Belief (Grand Rapids: Wm. B. Eerdmans Publishing Co., 215), 7.
6 John Locke, An Essay Concerning Human Understanding, A.D. Woozley, editor (New York: World Publishing, 1963), IV, xvii, 11.
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