Lesson: I Thessalonians 4:13-5:11
Golden Text: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (I Thessalonians 5:9).
INTRODUCTION. One of the great attractions of Christianity has always been the hope provided by the resurrection to the person who believes in Jesus Christ as his personal Saviour. Our lesson this week is based on a great passage in the New Testament that deals with the hope a believer has beyond the grave. Writing about this hope, the Apostle Paul more than once advised his readers to comfort or encourage one another and themselves.
II. THE DEAD IN CHRIST (I THESSALONIANS
4:13-18). The Apostle
Paul established the church at Thessalonica during his Second Missionary Journey
in about 51 A.D. (see Acts 17:1-5).
After meeting opposition there, Paul and Silas found it necessary to
quickly leave the city, moving on to Berea, Athens and finally Corinth where he
spent eighteen months (see Acts 17:5-15; 18:1, 11). From Corinth,
Paul wrote both letters to the Thessalonians. One of the main
reasons Paul wrote to the church at Thessalonica was because there was a
misunderstanding among the believers concerning Christ’s second coming.
Some thought Christ would return immediately and were therefore confused
when their loved ones died because they expected Christ to return before any of
them died.
These new Christians were also
being persecuted as believers (see I Thessalonians 2:14-16) so Paul sent Timothy
to help them in their new found faith (see I Thessalonians 3:1-3).
It’s quite likely that Paul sent this letter by
Timothy.
A. The return (I Thessalonians 4:13-14).
1. (vs. 13). Since there was confusion among the believers at Thessalonica concerning what would happen to their loved ones who died before Christ returned, Paul wrote “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” The apostle didn’t want these believers to be “ignorant” or uniformed about “them which are asleep.” By using the word “asleep” Paul wanted these Christians to know that death is not the end of the story. When we leave this world we wake up in a new and better one. Numerous Bible passages indicate that people are conscious after death (see Luke 16:19-31; 23:39-43: II Corinthians 5:1-8; Philippians 1:23). When Paul said that the Thessalonian believers should “sorrow not” he didn’t mean that they shouldn’t show any sadness or grief when they lost a loved one. He was contrasting this with those who express sadness or grief because they “have no hope” of eternal life.
2. (vs. 14). Paul goes on to say “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Since the fact that “Jesus died and rose again” is at the center of the gospel, the phrase “For if we believe” should really be “since we believe” that Jesus died and rose again, “even so them also which sleep in Jesus will God bring with him.” It is a fact that Jesus rose from the dead and it is just as much a fact that when He returns to deliver living saints from this world, He will also bring the spirits of those “which sleep” or who have died with Him.
B. The resurrection (I Thessalonians 4:15-16).
1. (vs. 15). Here Paul tells his readers why he is so convinced of what happens to believers after they die. He said “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.” The phrase “by the word of the Lord” could refer to something that the Lord had revealed directly to Paul (see Galatians 1:1-12), or a teaching of Jesus that had been passed along orally by the apostles and other Christians. Paul included himself among those who might be alive when Christ returns when he said “we which are alive and remain.” This seems to indicate that even Paul didn’t know when the Lord was coming back. But what he did know was that those who are alive when Jesus returns “shall not prevent them which are asleep.” The word “prevent” means “to precede,” “to go before” or “to have no advantage over.” The thought here is that those who are alive when Jesus returns will not be interfere with the status of the departed believers. The fact is, whether living or dead when Christ comes back all believers will live with Him forever. It’s interesting to note that in the Greek the word for “coming” in this verse means “presence” and was often used when referring to a visit by a dignitary.
2. (vs. 16). Still referring to the return of Christ, Paul wrote “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” Christ will return from heaven just as He promised He would when He ascended into heaven after His resurrection (see Acts 1:9-11). The Lord will return with a “shout, with the voice of the archangel, and with the trump of God.” Christ will come for His saints with a mighty shout accompanied by the voice of the archangel and the trumpet of God. The identity of the “archangel” is not given. However, since Michael is the only angel in Scripture referred to as an archangel (see Jude 1:9) many believe that this refers to him. That there will be the sound of a trumpet has reference to the gathering of people together for battle (see Matthew 24:31; I Corinthians 15:52; Revelation 19:11-21). Since the Thessalonian believers were most concerned about the departed believers, Paul emphasized that at the Lord’s return “the dead in Christ shall rise first.” This implies that those who have died in Christ will be the first to meet the returning Lord. C. The Rapture (I Thessalonians 4:17-18).
1. (vs. 17). The apostle continued to say “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” Following the raising of the dead in Christ, Paul declared that “we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” Again, using the term “we” Paul included himself as maybe being alive when the Lord returns. Like Paul, believers ought to live every moment with the hope that Jesus could return at any time (see Matthew 24:45-25:30). Paul is describing here and in verse 16, what is often called the “rapture” which comes from the Latin raptus which means “caught up.” All living saints at the return of Christ will literally be snatched from the earth with the meeting place “in the clouds” or the air above the earth. There the saints of all ages will meet the Lord and “so shall we ever be with the Lord.” Wherever Christ will be in eternity so will we (see John 14:1-6). All of this will take place quickly. According to I Corinthians 15:52 the rapture will take place “in a moment, in the twinkling of an eye…”
2. (vs. 18). At this point, the apostle says “Wherefore comfort one another with these words.” It was not Paul’s intention to give details and a time for the end time events. He was addressing these believers’ concerns about other departed believers. The things he shared with them were designed to comfort and encourage these Christians about their departed loved ones. Thus he directed these believers to “comfort one another with these words.”
III. THE DAY OF THE LORD (I Thessalonians 5:1-5)
A. Date Setting (I Thessalonians 5:1-2).
1. (vs. 1). Having addressed the issue of what happens to those believers who die before Christ returns; Paul now turns to the timing of those events. He writes “But of the times and the seasons, brethren, ye have no need that I write unto you.” Paul was very aware that any efforts to determine the date of Christ’s return were foolish. The reason that this is foolish is because no one knows when these things will occur (see Matthew 24:36; Mark 13:32).
2. (vs. 2). To show the futility of date setting Paul said to these believers “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” The apostle reminded the Thessalonians that they already knew that “the day of the Lord so cometh as a thief in the night” indicating that the Lord’s return will be sudden and unexpected (see Matthew 25:13; II Peter 3:10). The phrase “the day of the Lord” is not one day, but that period of time when God openly intervenes in the affairs of men, in judgment and blessing. It will also follow the rapture (see I Thessalonians 4:16-17). “The day of the Lord” will begin with the tribulation period which is the time span in which God will pour out His wrath on the unbelieving world of men (see Jeremiah 30:7; Daniel 12:1; Matthew 24:21). The tribulation period will end with the return of Christ to earth with judgments and the setting up of His millennial kingdom (See Matthew 24:29-31; 25:31-33). The Great White Throne judgment will take place at the end of the millennium (see Revelation 20:11-15). Then “the day of the Lord” will conclude with the creation of the new heavens and the new earth (see II Peter 3:13). In Scripture, the order of these events appears to be as follows:
a. First, the rapture of the church just before the beginning of “the day of the Lord” (see I Thessalonians 4:13-17).
b. Second, the fulfillment of Daniel’s seventieth week (see Daniel 9:27), the latter half of which is the great tribulation (see Matthew 24:21; Revelation 7:14).
c. Third, the return of the Lord to earth in glory to establish the millennial kingdom (see Matthew 24:29-30).
d. Fourth, the destruction of the beast, the false prophet, and their armies, which is the “great and awesome” aspect of the day (see Revelation 19:11-21).
e. Fifth, the judgment of individual Gentiles according to how they treated Christ’s brethren, the Jewish people (see Zechariah 14:1-9; Matthew 25:31-46) and the judgment of Israel (see Ezekiel 20:34-38).
f. Sixth, the millennial reign of Christ on earth (see Revelation 20:4-6) during which Satan will be bound for 1000 years (see Revelation 20:1-3).
g. Seventh, Satan’s revolt after being released from being bound for 1000 years, and his judgment (see Revelation 20:7-10).
h. Eighth, the resurrection and final judgment of the wicked of all ages (see Revelation 20:11-15).
i. Ninth, the destruction of the present earth and heavens by fire in preparation for the future “day of God” (see II Peter 3:10-12).
j. Tenth, the creation of the new heavens and the new earth (see Isaiah 65:17-19; 66:22; II Peter 3:13; Revelation 21:1).
B. The destruction (I Thessalonians 5:3-5).
1. (vs. 3). In this verse, Paul continued to write “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” When the apostle said “when they shall say,” the word “they” refers to those who are unprepared and unsaved. During the first three and a half years of the tribulation, the world will have a false sense of peace. This will happen because the antichrist will seem to be a champion of peace (see Daniel 9:27). When the unbelievers think that there is “peace and safety” in the world, “sudden destruction” will come upon them (see Revelation 6:1-17). There will be neither warnings nor time to turn to Christ in repentance and faith. In addition, just like a pregnant woman cannot escape the “travail” or labor pains of child birth, neither will the unsaved be able to escape the judgments of that time. The comparison of divine judgment to birth pains is common in the Old Testament (see Isaiah 13:6-8; Jeremiah 4:31). Jesus also foretold that the anguish of the tribulation period would be like a woman in travail or labor (see Matthew 24:8; Mark 13:8)
2. (vs. 4). Turning back to the believers, Paul said “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” The apostle said that unlike the unbelievers, these Thessalonian Christians were “not in darkness” concerning these things since they had come into the light of salvation. The word “darkness” was used figuratively for spiritual ignorance or evil (see John 3:19-20; Colossians 1:13). As a result, Paul said the day of the Lord should not “overtake you as a thief.” In other words, since they were saved they should always be prepared for the Lord’s return.
3. (vs. 5). Paul’s description of the believers was “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” Christians are of the “light” and the “day” not of the “night” or “darkness” as revealed in Jesus’ teachings (see John 3:19-21; 8:12; 9:5) as well as the writings of the Apostle John (see I John 1:5-7; 2:8-11). Believers are “the children of light” because we have received the truth that comes from God (see II Corinthians 4:6) and live moral lives (see John 12:36; Ephesians 5:8). The phrase “children of the day” means the same thing as “children of light.”
IV. THE DESTINY OF BELIEVERS (I Thessalonians 5:6-11)
A. Stay awake (I Thessalonians 5:6-7).
1. (vs. 6). Knowing that the day of the Lord could happen at any time, Paul said “Therefore let us not sleep, as do others; but let us watch and be sober.” Paul was not talking about physical sleep, but spiritual sleep or unawareness. To “watch” means to be on guard and alert to the Lord’s coming and to live accordingly. To “be sober” means to have self control (see I Peter 5:8). A sober-minded Christian is spiritually alert, calm, and steady while anticipating the future. The opposite of these characteristics is “sleep” which describes the condition of unbelievers. It speaks of being indifferent to the things of God.
2. (vs. 7). Paul continued to say “For they that sleep sleep in the night; and they that be drunken are drunken in the night.” Those who sleep normally do it at night just as those who get drunk usually do it at night. Both “sleep” and “drunkenness” makes a person un-alert to danger. But since believers are not of the night, but are watchful and sober, we should not be caught off guard when the day of the Lord arrives.
B. Stay armed (I Thessalonians 5:8-9).
1. (vs. 8). This verse says “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.” As believers, we are “of the day” and as such should prepare, or arm ourselves with the necessary armor to fight against the world, the flesh and the devil. In Ephesians 6:10-18, Paul lists the various weapons and armor we are to use to fight against the wiles of the devil. However, here he refers directly to the armor of “faith,” “love,” and “hope.” Of all the spiritual gifts, these three will always abide or exist (see I Corinthians 13:13). The “breastplate of faith and love” is a reference to defensive armor, and like the Roman breastplate that protected a soldier’s vital organs, “faith and love” protect our hearts, or inner thoughts. Faith in God’s Word provides us with the certainty of His promises. Our “love” for God is due to His redemptive love for us (see I John 4:10, 19). The second piece of armor mentioned is “an helmet, the hope of salvation.” A helmet protects the head. Our hope is the confident expectation of the completion of our salvation when Christ returns (see Romans 8:23-25; Colossians 1:5). The helmet protects our thinking from attacks on our confidence in the guarantee of our salvation and the certainty of Jesus’ return.
2. (vs. 9). Since Paul referred to the day of the Lord and the destruction it will bring to unbelievers, he encouraged the Thessalonians by saying “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” Believers need not fear the wrath of God because He “hath not appointed us to wrath.” In other words, believers will not suffer God’s wrath because we have obtained salvation by our Lord Jesus Christ (see Romans 5:9; 8:1) and been delivered from the “wrath to come” (see I Thessalonians 1:10). Since we are saved through Christ, we have also been delivered from the place “prepared for the devil and his angels” (see Matthew 25:41). The word “wrath” in the New Testament refers to God’s anger shown in His punishment of sinners. Note: God will begin to vent His wrath against the unsaved at the beginning of the tribulation period (see Revelation 6:16-17). It will continue throughout this period (see Revelation 16:1). During this time believers will be with Christ in heaven, having been raptured just before the tribulation (see I Thessalonians 4:16-17). At the climax of the tribulation period, the return of Christ will be accompanied with the outpouring of His wrath on His enemies (see Revelation 19:15).
C. The admonition (I Thessalonians 5:10-11).
1. (vs. 10). Referring to Christ in the previous verse, Paul said “Who died for us, that, whether we wake or sleep, we should live together with him.” The apostle reminded his readers that whether we “wake or sleep” meaning living or dead, we will “live together with him (Christ).” This is because He “died for us” and for our benefit (see John 10:11; I Peter 2:24).
2. (vs. 11). The apostle concludes our text by admonishing these saints to “comfort yourselves together, and edify one another, even as also ye do.” Based on everything he had shared with these believers, they were to comfort each other as well as “edify” or build up one another. The phrase “even as also ye do” indicates that Paul was aware that these believers were already comforting and encouraging one another. He was admonishing them to continue to do those things. Both commands “comfort” and “edify” are lifestyle characteristics, not one time actions. We are to continually fortify and promote spiritual growth in each other (see Ephesians 4:12; Jude 1:20).
V. Conclusion. Jesus came to die so that we might avoid the righteous anger of God. He died so that we might live with Him forever. Without Christ, we have no hope. There are many around us who need the hope that Jesus gives and the hope of His coming again brings. The eternal hope we have is because of what He has done for us. Christians are called to encourage one another in this hope and to build up each other as we look for His return.
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