Community Life Church. First Thessalonians

Transcription

1 Community Life Church

2 CONTENTS 1. Introduction Authorship Date... Error! Bookmark not defined Background Value... Error! Bookmark not defined. 2. Chapter One Greeting and Thanksgiving Faith, Hope and Love Shining Examples Chapter Two The Apostles Manner of Living Persecution The Apostles Desire for the Thessalonians Chapter Three Timothy s Report Paul s Prayer Chapter Four Exhortation to Godliness The Resurrection Chapter Five The Day of the Lord Final Exhortations Benediction of 20

3 BIBLE VERSION Unless otherwise stated all Bible references are taken from The Holy Bible, New King James Version. Copyright 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. BIBLOGRAPHY The Expositor s Bible Commentary Believer s Bible Commentary ABBREVIATIONS ESV English Standard Version LEB Lexham English Bible LXX The Septuagint MS - Manuscripts MT - Masoretic Text NIV New International Version NKJV New King James Version NT New Testament OT Old Testament 1. INTRODUCTION 1.1. Authorship and Date The author is clearly the apostle Paul, although he includes the names of his team members in the introduction. The letter was written to the church at when Timothy returned to Paul in Athens following the young minister s visit to Thessalonica. Commentators studying the various events in Paul s missionary journeys have estimated that this letter was probably written in early AD 50, probably from Corinth when Paul begin his work there Background The church at Thessalonica was planted by Paul and his team on his Second Missionary Journey. Paul s team included Silas (Silvanus), Timothy and Luke. But when the team moved on to Thessalonica, Luke had stayed at Philippi to help the church there. Ac 17:1 4. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. {2} Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, {3} explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, This Jesus whom I preach to you is the Christ. {4} And some of them were persuaded; and a great 3 of 20

4 multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. The team have travelled through Macedonia along the Egnatian Way to Thessalonica (today known as Saloniki). Amphipolis was a journey of 33 miles (53 km) from Philippi. From there to Apollonia is another journey of 30 miles (48 km). Finally Thessalonica is 37 miles (60 km) from Apollonia. The total journey time was about five days. It sounds like Paul and his team just passed through these sizable towns without engaging in any outreach. They wanted to get to Thessalonica, the Regional Capital, a centre of commerce and strategically situated on major trade routes. Paul uses the same technique to evangelise in Thessalonica he has used elsewhere; start with the Jews in the synagogue, whom he engaged with for three weeks. Paul said: Ro 1:16. For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. He saw that the Jews had the right to first hear the gospel because it is the fulfilment of the promises given by God to the Patriarchs and through the prophets. It was easier to start preaching about Christ to a people who believed in the One true God and who knew the Scriptures. This would include those Greeks who were God fearers. We should note that Paul s actions always ended with division and argument in the synagogue. The majority would only put up with the message for two or three weeks, but a minority would leave the synagogue with Paul. Returning to Acts 17 we read of Paul s expulsion from Thessalonica: Ac 17:5 9. But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. {6} But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, These who have turned the world upside down have come here too. {7} Jason has harboured them, and these are all acting contrary to the decrees of Caesar, saying there is another king Jesus. {8} And they troubled the crowd and the rulers of the city when they heard these things. {9} So when they had taken security from Jason and the rest, they let them go. The Jews who were not persuaded acted in a total ungodly way and hired ruffians to cause trouble. The text is not clear as to when this mob was raised. Was it immediately after the three weeks of preaching in the synagogue, or sometime later? 4 of 20

5 A study of Paul s letters suggests that the persecution did not rise immediately but after a period of time. His letters reveal that Paul had left a thriving church, something unlikely after only three weeks. Especially if the believers had just been expelled from the synagogue and left without Christian teachers. Not only was the church surviving it was evangelising far and near. 1 Paul also describes how he and his team performed with secular work in order to pay their own way. It would be difficult to start working and trading in a three week period. Thirdly while he was at Thessalonica, Paul received two monetary gifts from the believers at Philippi 2, which was over a hundred miles away. This suggests a period greater than three weeks. 2. CHAPTER ONE 2.1. Greeting and Thanksgiving 1 Th 1:1. Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. Paul starts all his letters with the pattern used in letters of that time. He states the writer, the recipient and a salutation. Paul is writing this letter on behalf of his team, which includes people known to the church at Thessalonica Silvanus and Timothy. Silvanus is one of the Jewish leaders who were sent from the church in Jerusalem to encourage the church at Antioch 3. He remained in Antioch for a period of time and then joined Paul on his second missionary journey. Paul always uses the Latin form of his name, Silvanus, when writing about him. In Acts Luke uses the Greek form of his name, Silas. Peter uses the form Silvanus. 4 Timothy had not been with Paul and Silvanus when they first went to Thessalonica, but had stayed behind in Philippi to help the church there. He may have later joined Paul in Thessalonica. This letter reveals that Paul and later sent Timothy back to Thessalonica to ascertain how they were coping after the apostle s departure. Unusually Paul does not mention his apostleship within the title, which is a feature of most of his letters. Commentators have suggested that this is because there were no challenges to his authority at Thessalonica. However when Paul writes to Timothy, his son on the faith, he says Paul an apostle of Jesus Christ. This is one of the oldest letters of Paul we have and it may be that he hadn t yet developed the habit of mentioning his role. 1 1 Th 1:8. For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything. 2 Php 4: Nevertheless you have done well that you shared in my distress. {15} Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. {16} For even in Thessalonica you sent aid once and again for my necessities. 3 Ac 15: Peter 5:12 5 of 20

6 The recipients of the letter are the church of the Thessalonians in God the Father and the Lord Jesus Christ. The Greek word for church is ekklesia which simply means an assembly of people. Paul s early letters, like this one, would qualify what type of assembly in God the Father and the Lord Jesus Christ. Later letters do not have this qualification perhaps indicating that the world had become the accepted norm for a group of believers. The word ekklesia had the etymological root of called out. This had been lost in general use of the word, but it does remind believers that we are called out by Christ Jesus. Paul uses a salutation in all his letters which are a declaration of grace (Greek charis) and peace (Hebrew shalom). Grace, mercy and peace defines our continual need and they are found only in God. Paul evidently believed that there is power in such statements of blessing. He doesn t pray for these things, he doesn't wish for these things but he speaks these things over his hearers. Jesus commanded his disciples to speak peace over a household when they entered it 5. 1 Th 1:2. We give thanks to God always for you all, making mention of you in our prayers, With the exception of his letter to the church at Galatia, Paul begins his letters by offering thanksgiving to God for something praiseworthy in the churches. 1 Th 1:3 4. Remembering without ceasing your work of faith, labour of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, {4} knowing, beloved brethren, your election by God. In his thanksgiving Paul speaks of the Thessalonian s works which come from faith, labours which flow from love, and patience, or endurance, strengthened from hope. The influence of the gospel upon the Thessalonians can be measured by their engagement in Christian work and their patience in tribulation. They were wholeheartedly applying themselves to the work of the gospel. The Greek word for labour (kopou) has a similar meaning to the word for work (ergou), but it suggests a greater effort employed Faith, Hope and Love Faith, hope and love are three Christian characteristics which are often mentioned together in the New Testament: 1 Thess 5:8. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. 1 Cor 13:13. And now abide faith, hope, love, these three; but the greatest of these is love. 5 Luke 10:5 6 of 20

7 Rom 5:1-5. Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, {2} through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. {3} And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; {4} and perseverance, character; and character, hope. {5} Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us. Faith, hope and love are virtues; positive aspects of a Christian s character. They are necessary for a healthy Christian life. To be faithless, hopeless and loveless is truly to be barren. Alexander Chambers said "The three grand essentials of happiness are: Something to do, someone to love and something to hope for." To do something requires conviction - an associate of faith. Love brings a release of passion and motivation. Hope requires expectation and helps us look forward in our pilgrimage. God has called the church to work, and that work is performed by faith, the active expression of believing and loving God. John 6:29. Jesus answered and said to them, "This is the work of God, that you believe in Him whom He sent." The work that is important - that bears lasting fruit - is that which God has wrought through the faith of the saints. In this way we are co-labourers with Him, sharing in His work. Without the co-operation of believing saints, the will of God is not performed. For example it is God s will that no one should perish 6, but how can people believe if no one tells them 7? The question is what are we believing God for? Our works are to flow from a heart filled with love. Agape love is the greatest and purest motivator, being selfless and sacrificing for others. Gal 5:6. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love. This is the important principle of all ministry; faith working through love. Our dependency and expectation is in God, and our actions and talk are motivated by love. 2 Cor 5:14. For the love of Christ compels us, because we judge thus: that if One died for all, then all died; The love of God leaves us no choice. We are compelled, imprisoned by its demands. Hope works in two ways. Firstly there is the eternal hope given to the saints: The knowledge that one day good and love will triumph and that we will live in God s incorruptible kingdom for ever. We know that God has a day when all wrongs and injustices will be ended, when the wicked shall be punished and when the meek shall inherit the earth. Secondly we have a hope of fruitfulness 6 2 Peter 3:9 7 Rom 10:14 7 of 20

8 in this life, that we will see the goodness of the Lord in the land of the living and that goodness and mercy will follow us all the days of our life. Such hope gives the believer the strength and patience to endure hardship and tribulation. Christian hope knows that the gospel works. We are not overwhelmed by the opposition of science and the world because we know that we are dealing with spiritual realities. We are not trying to impress men's minds but we believe that the Spirit of Good strives deep within their being. The Christian hope looks for the redemptive power of God. Without God's involvement everything falls into decay, disunity and death. But God is at work redeeming men and situations, reconciling and restoring. We hope to see the goodness of God; we expect to see situations changed. We do not give up because hope sustains us Word, Power and the Holy Spirit 1 Th 1:5. For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake. When preaching the gospel in Thessalonica, the apostles did not only convey knowledge or understanding but life changing spiritual power which had totally transformed the lives of these Gentiles. It was evident that the Holy Spirit had been working on the hearts of the Thessalonians, convicting, transforming and sanctifying them. In verse 6 we will read that these believers were participants of joy in the Holy Spirit. But the manifestation of the Holy Spirit would suggest that in Thessalonica as elsewhere, there had been physical healings and the operation of spiritual gifts through the missionaries and the new believers Shining Examples 1 Th 1:6 10. And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, {7} so that you became examples to all in Macedonia and Achaia who believe. {8} For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything. {9} For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, {10} and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come. Paul says that the Thessalonians became followers of us and of the Lord. They imitated Paul s devotion to Christ and the gospel, replicating his zeal. Elsewhere Paul wrote: 1 Co 11:1. Imitate me, just as I also imitate Christ. 8 of 20

9 He was confident that his lifestyle reflected well the will of God for believers and saw himself as an example for new believers to follow. Now he praises the Thessalonians believers for being good examples to all believers in Macedonia, neighbouring Achaia and even further afield. Their work in the gospel bears witness of how effective Paul s efforts had been in establishing the church. It also justifies Paul decision to pass over Amphipolis and Apollonia after he left Philippi. The Thessalonian church was now evangelising the whole area. The proclamation of the gospel by the Thessalonians was like a trumpet which continually sounded forth a call to action in the whole district. Paul describes the believer s activities as serving the living God and waiting for the return of Jesus. 3. CHAPTER TWO 3.1. The Apostles Manner of Living 1 Th 2:1 2. For you yourselves know, brethren, that our coming to you was not in vain. {2} But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict. Paul reminds the Thessalonians of the apostles boldness to proclaim the gospel there, immediately after they had been severely persecuted in Philippi. Even at Thessalonica the apostles faced much conflict. 1 Th 2:3 9. For our exhortation did not come from error or uncleanness, nor was it in deceit. {4} But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. {5} For neither at any time did we use flattering words, as you know, nor a cloak for covetousness God is witness. {6} Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ. {7} But we were gentle among you, just as a nursing 8 mother cherishes her own children. {8} So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. {9} For you remember, brethren, our labour and toil; for labouring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. They declared the gospel in a manner faithful to Him who had called them, without any self-seeking and without any attempts to trick or manipulate the hearers. They neither sought self-glory or financial gain. In fact they did not even take wages that would have been their God-given right, but instead they were 8 The Greek word trophos means nurse but is also often used to refer to a mother herself. 9 of 20

10 engaged in secular employment to pay their own way. This they did as an example to the new believers, showing them that no one should assume to live off other people s generosity. 1 Th 2: You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe; {11} as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children, {12} that you would walk worthy of God who calls you into His own kingdom and glory. {13} For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. In all things the apostles demonstrated to the new believers how followers of Christ should walk in the world. The Thessalonians responded well to the teaching because they recognised that it wasn t men s philosophy but the word of God. Paul s team had not just been telling people about God, they had been delivering His word to them. The Thessalonians recognition of this caused the apostles to offer thanks without ceasing. Their acceptance of the apostolic teaching as the word of God had ensured that this same word was effectively working in them as evidence by their labour in gospel. Paul has described his affection for the Thessalonians in terms of a nursing mother and a caring father. He feels a great tenderness towards these new believers as well as a sense of responsibility. Why did Paul find it necessary to write reminding the church of the apostle s conduct? Were people, in the church or outside, making allegations about Paul s motives or character? There is no direct reference to any opposition but Paul was subject to this type of character assassination in other churches 9. Alternatively Paul may have wished to simply remind the church of the model he wished them to follow Persecution 1 Th 2: For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, {15} who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, {16} forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost. 9 2 Cor 10:10 10 of 20

11 The Thessalonians new faith came with a high cost. They had been persecuted by their own countrymen; just as the Judean believers had suffered at the hands of the Jews. In verses fifteen and sixteen Paul goes off tangent to speak about the Jew s continual opposition to the gospel. In other letters Paul talks about his great desire to see Israel saved 10. He does not describe how he feels in this short passage, only the persecution the Jews inflicted on followers of Jesus and the resulting wrath they face. In opposing the gospel the Jews were resisting God and bring wrath upon themselves. Not only did the Jews reject the gospel for themselves, they also violently tried to ensure that its message was not preached to the Gentiles. We are reminded of Jesus words to the Jewish religious leaders: Mt 23:13. But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in. The Jews would prefer that the Gentiles stay worshippers of the many Roman gods than accept Jesus as Saviour. Paul speaks of the wrath that had already come upon the Jews. What particular events he alludes to are unknown. It would yet be approximately twenty years before the Roman s destroy Jerusalem and the temple, and the nation ceases to exist for many centuries The Apostles Desire for the Thessalonians 1 Th 2: But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavoured more eagerly to see your face with great desire. {18} Therefore we wanted to come to you even I, Paul, time and again but Satan hindered us. {19} For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? {20} For you are our glory and joy. These Thessalonian believers were the cause of the apostles hope and joy. Their faith was the fruit of the apostles ministry and it would give them great confidence before the Lord at His return. The team therefore had been very keen to return to the church to consolidate their faith. However they had been prevented from doing so. Whatever form this opposition took, Paul discerned it as being from Satan. This compares to his recognition that it had been the Spirit of God who had prevented him from taking the gospel to Asia earlier on this missionary trip Rom 9: Acts 16:7 11 of 20

12 4. CHAPTER THREE 4.1. Timothy s Report 1 Th 3:1 8. Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, {2} and sent Timothy, our brother and minister of God, and our fellow labourer in the gospel of Christ, to establish you and encourage you concerning your faith, {3} that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. {4} For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know. {5} For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labour might be in vain. {6} But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you {7} therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. {8} For now we live, if you stand fast in the Lord. The fact that the departure of Timothy left Paul alone in Athens suggests that Silas was not with Paul at the time. Perhaps Silas was still in Berea. 12 Paul and Timothy could no longer endure not knowing what was happening to the church at Thessalonica. Although they both could not travel back to Thessalonica, Timothy left Paul to travel back and see how the believers were progressing. They were particularly concerned that the enemy of our souls had tempted the believers and derailed the church. Although Paul was a man of faith, he knew all too well the rigors of spiritual warfare and disappointments in church life. The believers at Thessalonica were too precious to his heart to ignore or leave to their own care. Timothy had now returned to Paul and reported that the believers stood strong even in a time of persecution. Paul had prepared the new believers for tribulation through his teaching, but also through the example of what befell him and his team. The good news that Timothy brought, refreshed Paul s spirit and revitalised him Paul s Prayer 1 Th 3:9 13. For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God, {10} night and day praying exceedingly that we may see your face and perfect what is lacking in your faith? {11} Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. {12} And may the Lord make you increase and abound in love to one 12 Ac 17:15. So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed. 12 of 20

13 another and to all, just as we do to you, {13} so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints. Paul begins by explaining how his team pray for the Thessalonian believers, and in particular how they desired to see them face to face. Their prayers were not a superficial reading of a list, but earnest prayers, frequently repeated. Paul Now breaks into spontaneous prayer, in which he asks God to grant him a return visit, that the church may grow in love and that the believers may remain blameless before God. 5. CHAPTER FOUR 5.1. Exhortation to Godliness 1 Th 4:1 2. Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; {2} for you know what commandments we gave you through the Lord Jesus. As Paul starts the last section of the letter with finally, he tenderly urges as a beloved friend and authoritatively exhorts as an apostle, the Thessalonians in their life style. Paul encourages the believers to continue to obey the commandments that had been delivered to them, so that they might walk in a way pleasing to God. It is the responsibility of every believer to maintain and seek to improve the level of sanctification, so that we grow in godliness. Elsewhere Paul wrote: Php 3:16. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. 1 Th 4:3 8. For this is the will of God, your sanctification: that you should abstain from sexual immorality 13 ; {4} that each of you should know how to possess his own vessel in sanctification and honour, {5} not in passion of lust, like the Gentiles who do not know God; {6} that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger of all such, as we also forewarned you and testified. {7} For God did not call us to uncleanness, but in holiness. {8} Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit. In particular the Thessalonian believers must no longer conform to the sexual permissive lifestyle of the Gentile nations, but they must abstain from sexual immorality and keep their own body in sanctification and honour. To the Corinthian church Paul wrote: 13 Greek: porneias 13 of 20

14 1 Co 6:18. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. The world says If the act is between willing adults, what harm does it do? The Bible says that our bodies are the temple of the Holy Spirit; that we are not our own possession and that spiritually it matters a lot. The Thessalonians believers are reminded that God is the avenger of all who commit adultery and fornication. The cultural use of his own vessel in verse four could mean the believer s own body or their marriage partner. Some English translations add a footnote to show the alternate rendering of live with his wife in sanctification and honour. 1 Th 4:9 12. But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; {10} and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more; {11} that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, {12} that you may walk properly toward those who are outside, and that you may lack nothing. Paul praises the Thessalonians for their brotherly love and encourages them not to rest on their achievements but to increase more and more. He also exhorts them about their lifestyle in the community. They are to lead a quiet, peaceful life, to take responsibility for themselves and to be engaged in secular work to supply their needs. In its contextual setting the exhortation to mind your own business means to be industrious and to look after your own affairs. In the modern idiom the phrase more readily means not interfering in other people s affairs. They are also to walk properly towards unbelievers. Not only loving their neighbours in the church but also their neighbours outside of the church. In this way no one can bring an allegation against the church The Resurrection 1 Th 4: But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. {14} For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. It appears that some church members have died and for the first time the believers are asking the question about what happens after we die. Paul reminds them that our hope in Christ offers us some comfort in times of grief. Our grief, though real enough, is the emotional pain caused by our temporary separation from our loved ones. We do however know where our beloved are and that their experience is one of paradise with the Lord. In the contrast the heathen have no such hope to lessen their loss. 14 of 20

15 Paul tells the Thessalonians that just as Jesus was raised from the dead, so those believers who have died will also be raised from the dead when Jesus returns. Paul speaks about being dead as sleeping in Jesus. We should not think that this term suggests that those believers who have died are in an unconscious state. In chapter 5 verse 10 Paul will say whether we wake or sleep, we should live together with Him which suggests a conscience experience. Other scriptures describe believers being alive in spirit even though their bodies were dead: Php 1:23. For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better. Re 6:9 10. When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. {10} And they cried with a loud voice, saying, How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth? 5.3. The Rapture 1 Th 4: For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. {16} For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. {17} Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. {18} Therefore comfort one another with these words. Paul tells us that when the dead in Christ are raised first, then those who are alive in Christ will be transformed in an instant, being immortalised and meeting Jesus in the air. So all believers will be also be part of this union and their final state is to be always be with the Lord. In verse 15 the Greek word translated as the coming is parousia, which means coming, arrival or being present. 14 Vine insists that the emphasis should be on the saints being with the Lord rather the coming of the Lord. 15 The saints meeting with the Lord in the air is not at the same time when Jesus returns to the earth. That will take place shortly afterward. This snatching away of God s people is commonly called The Rapture. The word rapture does not appear in the Scripture, but it is formed from a word in the Latin translation of the phrase "caught up together with them" - simul rapiemur cum illis. 14 The Harper Collins Bible Dictionary. 15 The Collected Writings of W E Vine. 15 of 20

16 Jesus said: Luke 17: I tell you, in that night there will be two in one bed: the one will be taken and the other will be left. {35} Two women will be grinding together: the one will be taken and the other left. {36} Two men will be in the field: the one will be taken and the other left." {37} And they answered and said to Him, "Where, Lord?" So He said to them, "Wherever the body is, there the eagles will be gathered together." On that day only believers will be taken away. Non believing friends and family will be left behind. This will be a sudden, almost violent act, such as one performed by a thief in the night. People would be getting on with doing everyday things, whether work or rest, but in the midst of that, some would be snatched away The Immediate Return of Christ It appears from the way this passage is phrased that Paul expected the return of Jesus within his own lifetime. Indeed other of his letters expressed similar thoughts: 1 Co 10:11. Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. He speaks about we who are alive rather than those who will be alive. However his writing does not demand the return of Christ within the first century, only expects it. The early church s expectation of the sudden and immediate return of Jesus was probably greater than the modern day church s expectation, even though we are two millennia closer to the date. In the gospels Jesus instructed the disciples to watch and pray for they did not know the hour that the Son of Man would return. They were to live in a moral and spiritual readiness. Mk 13: Watch therefore, for you do not know when the master of the house is coming in the evening, at midnight, at the crowing of the rooster, or in the morning {36} lest, coming suddenly, he find you sleeping. {37} And what I say to you, I say to all: Watch! This lesson is equally relevant for us today. 6. CHAPTER FIVE 6.1. The Day of the Lord 1 Th 5:1 3. But concerning the times and the seasons, brethren, you have no need that I should write to you. {2} For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. {3} For when they say, Peace and safety! then sudden 16 of 20

17 destruction comes upon them, as labour pains upon a pregnant woman. And they shall not escape. Having spoken about the resurrection and the rapture, Paul now speaks about a related topic; the judgement of the world and the return of Jesus. The Day of the Lord is a time judgement that comes upon the earth like a thief in the night suddenly and unexpectedly. It is a time when the whole world faces the consequences of its godlessness and wickedness. Isaiah calls it the day of vengeance of our God and it is when the world reaps sin s harvest. As such it is it is a time of sudden destruction for all the inhabitants of the earth. This time of judgement corresponds to the seven year tribulation period spoken about in the book of Revelation, the climax of which is the physical return of Jesus to the earth after the battle of Armageddon. God s righteous judgement cleanses the world and prepares the way for the next age; the Millennial Reign of Christ. Paul says that in a time when inhabitants of earth proclaim peace and safety then the sudden judgement of God is poured upon the world. It will appear that the world will believe it has achieved the utopia of tranquillity and security. Some have suggested that this boast is made after the rapture of the church, whom the man of sin will blame for the world s troubles. But the illusion of peace and safety soon evaporates and they are gripped by the reality of their sudden destruction. Paul likens this to the coming of labour pains upon a pregnant woman. It may have been a long time coming, but now that it has arrived it cannot be stopped. The process must be completed. This time of judgement is preceded by the Parousia of Jesus and the rapture of the church. Indeed as Paul explains in Second Thessalonians the snatching away of the church signifies the removal of godly restraint which allows the overflow of wickedness. 2 Th 2:7 8. For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. {8} And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming Sons of Light 1 Th 5:4 7. But you, brethren, are not in darkness, so that this Day should overtake you as a thief. {5} You are all sons of light and sons of the day. We are not of the night, nor of darkness. {6} Therefore let us not sleep, as others do, but let us watch and be sober. {7} For those who sleep, sleep at night, and those who get drunk are drunk at night. Believers should not be caught out by the Day of the Lord because we should be spiritually awake and aware of the times and the requirements of the Lord. 17 of 20

18 Paul compares believers and non-believers with day 16 and night. The church walks in the light of the word of God and abstains from drunkenness and debauchery. Worldly people who are unaware of the Lord s approach are like those who are drunk or asleep in the night. 1 Th 5:8 11. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. {9} For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, {10} who died for us, that whether we wake or sleep, we should live together with Him. {11} Therefore comfort each other and edify one another, just as you also are doing. Believers are to live in readiness for the Lord s return. Paul states those who are looking for the Lord s return are to be sober. In this context he is meaning more than just the required abstinence from excessive alcohol. He is meaning we should live sober, self-controlled lives. The Greek word translated as sober is nepho, which means self-controlled. We are to be disciplined and to live purposefully. Elsewhere Paul tells us: Col 1:10. that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; In calling believers to sobriety Paul calls us to put on the armour of faith, hope and love 17. When Paul speaks about the armour of God in Ephesians it is in the context of spiritual warfare. Here he has not been speaking about standing against the wiles of the devil but living sober, self-controlled lives. Perhaps Paul is suggesting that we need to guard our thinking, ensuring our thoughts are rooted in faith, hope and love. The gospel offers words of great comfort to believers, including any walking through a season of grief. We are assured that God has appointed us in Christ Jesus, to obtain salvation and be delivered from the wrath that is to come. In verse ten Paul appears to change the way he uses the word sleep. Is he again speaking metaphorically of a believer being physically dead. He appears to be saying that whether we are present or absent from the body, we are to live together with Christ. Sleep is used metaphorically of death in Scripture, but nowhere else is being awake used to speak of being physically alive. For this reason some commentators state that when speaking of being awake or asleep, Paul is here referring to being morally and spiritually asleep or awake, as in verse six. 16 Not to be confused with the Day of the Lord. 17 See section 2.2. Faith, Hope and Love 18 of 20

19 6.3. Final Exhortations 1 Th 5: And we urge you, brethren, to recognize those who labour among you, and are over you in the Lord and admonish you, {13} and to esteem them very highly in love for their work s sake. Be at peace among yourselves. Using a rapid staccato style Paul ends with a flurry of instructions. He mentions fourteen actions believers should perform. These are ways that our faith should be worked out daily. At times some of these instructions will be easy to perform. At other times it will take a conscious decision to apply these principles. The first instruction concerns the believer s attitude towards church leaders. Seven of the instructions concern our relationship with other believers. The remainder are instructions about our own spiritual walk and attitude. Church leaders have a position of responsibility and authority over the flock. They are to labour in teaching and admonishing the people of God. The period of time that Paul had spent in the church would have set a pattern for the leaders to follow. He acted devoutly, justly and blamelessly 18. In return the congregations are to esteem the leaders are very highly in love. 1 Th 5: Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. {15} See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all. {16} Rejoice always, {17} pray without ceasing, {18} in everything give thanks; for this is the will of God in Christ Jesus for you. {19} Do not quench the Spirit. {20} Do not despise prophecies. {21} Test all things; hold fast what is good. {22} Abstain from every form of evil. All the members of the church, not just the leaders, are encouraged to warn the unruly, comfort the fainthearted and uphold the weak. The unruly are those who rebel against the apostle s teaching and the leadership of the church oversight. Included in this number are those who refuse to work 19. All members of the church are also called to demonstrate patience and refrain from all forms of vengeance. Our trust and thankfulness towards the Lord should mean that we rejoice always, pray without ceasing and in everything give thanks. As New Testament believers we are to be a Spirit-filled and Spirit-led people. Therefore we should never quench the Spirit nor despise prophecies. However we should be discerning; testing all utterances and only accepting that which is good. We might think it strange that Paul sees need to remind us to hold fast what is good and abstain from every form of evil. Can t we take it for granted that all 18 1 Th 2: Th 4:11 19 of 20

20 Christians automatically obey such basic instruction? Yet sadly many church leaders know of individuals who have abandoned these principles and made ruin for themselves and others Benediction 1 Th 5: Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. {24} He who calls you is faithful, who also will do it. {25} Brethren, pray for us. {26} Greet all the brethren with a holy kiss. {27} I charge you by the Lord that this epistle be read to all the holy brethren. {28} The grace of our Lord Jesus Christ be with you. Amen. Paul ends with a prayer for the believer s sanctification and a request for their prayers for him and the team. He desires that these believers be found totally blameless when Jesus returns for His church. He knows that it is the will of God to sanctify these believers just as much as He called them ton salvation in Christ. This letter has given practical application for the believers to work out their own salvation. He ends on a prayer for the grace of God to be with the church. 20 of 20