THIS IS THE WILL OF GOD

"For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor" (1 Thess 4:3-4)

"THE WILL OF GOD" is never regarded lightly or as optional in Scripture. Jesus said "whoever does the will of God is My brother and My sister and mother" (Mk 3:35). The Holy Spirit makes intercession for the saints "according to the will of God" (Rom 8:27). Through His death, Jesus delivered us "from this present evil world, according to the will of God" (Gal 1:4). The "will of God" is something believers are to do "from the heart" (Eph 6:6; Col 4:12). The promise of God is said to be only for those who have "done the will of God" (Heb 10:36). When it comes to practicality, Peter contrasts the will of God with "the lusts of men" (1 Pet 4:2). John affirms, "he who does the will of God abides forever" (1 John 2:17). The "will of God" is His desire and purpose. His power and grace are devoted to the execution of His will. It is the only thing that is acceptable to Him, for only those who do His will shall "enter into the Kingdom of heaven" (Matt 7:21). When, therefore, we speak of "the will of God," we are on holy ground. It is not to be considered some secret Divine determination that has no relevance for us.

SANCTIFICATION. Here is a word that is common in Scripture, yet uncommon in the professed church. Wherever it is mentioned in God's Word, it is always pivotal – central, and given great emphasis. There are three ways in which it is used. The first applies to a once-for-all transaction accomplished by Christ's death (1 Cor 1:30; 6:11; Heb 2:11; 10:10,14, 29; 13:12). The second refers to the work of the Holy Spirit, who through conviction and leading sets the believer apart from this world to be blessed by God (2 Thess 2:13; 1 Pet 1:2). Our text deals with the third use of the word, which focuses on the believer's personal and perceptive involvement in the "good and acceptable and perfect will of God" (Rom 12:2). It is in perfect harmony with the other meanings of the word. Practical sanctification is bound upon those who have been sanctified by Christ's death, and the work of the Holy Spirit.

AS USED IN OUR TEXT, the word "sanctification" means holiness, or purity, and is a term denoting separateness from the world, and commitment to the Lord. It involves pure and upright behavior in those who have been set apart for God. The concept of sanctification was introduced at the creation of the world. It is written that God "sanctified" the seventh day . . . because He had rested from all His work which God created and made" (Gen 2:3). The first mention of man sanctifying something was on the night of Israel's exodus from Egypt: "Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine" (Ex 13:2). In the Levitical, or ceremonial, law this was expanded. The altar, the laver, and all of the vessels associated with them were "sanctified," or set apart to God (Lev 8:11). The high priest was sanctified (Lev 8:12). The people were also required to sanctify themselves and be holy: "Sanctify yourselves therefore, and be ye holy: for I am the LORD your God" (Lev 20:7). Something sanctified is given to the Lord, and is not to be defiled with purely self interests. The altar could not be used for family cookouts. The laver could not be used for ordinary cleansing. The vessels used with these could not be utilized for personal purposes. They belonged to the Lord. The people were to keep themselves holy – separate from false gods and defiling influences. They belonged to the Lord. He had chosen them, delivered them, and provided for them. They were exclusively His.

FORNICATION. Thus, in our text, the will of God is related to moral purity – to not prostitute our body for fleshly gratification. God has provided marriage as a lawful means for such satisfaction. Outside of the bounds of marriage, all bodily intimacy is "fornication." The solemn edict is, "abstain from fornication." This is to be done aggressively, as Paul exhorted the Corinthians: "Flee fornication" – run away from it! (1 Cor 6:18), like Joseph did from Potiphar's wife (Gen 39:12). To fail to run from fornication is to allow the body to control us, failing to bring it into subjection (1 Cor 9:27).

THE SPIRIT MAKES THIS QUITE CLEAR. Fornication excludes one from the fellowship of believers. Saints are solemnly told to "withdraw" from anyone claiming identity with Jesus who is "a fornicator." In fact, they are not even to eat with such a person (1 Cor 5:9-11). The saints are to see to it that no fornicator rises among them (Heb 12:15-16). Such people will NOT inherit the kingdom of God (1 Cor 6:11). This is classed among the things of which it is said, "they which do such things shall not inherit the kingdom of God" (Gal 5:19-21). It is "not once" to be named among the people of God (Eph 5:3).

THERE IS, IN MY JUDGMENT, altogether too much laxness on this matter in the nominal church. While I know of no one who encourages such immoral involvements, it is countenanced under the guise of professed concern. Our concern must be found in turning people away from such transgression. To be sure, there is forgiveness for those who foolishly have stumbled past the light in order to gratify their lusts. When forgiven, Jesus will say to them what He said to the woman taken in the act of adultery: "Neither do I condemn thee: go, and sin no more" (John 8:11). There is absolutely no room for laxness in this area. This is the "will of God," and there is a sense in which our holiness and acceptance depends upon our abstinence from this defiling sin.
– Given O. Blakely