THE POPULAR ENCYCLOPEDIA OF BIBLE PROPHECY
THESSALONIANS ESCHATOLOGY
Week 4: Absence from the Thessalonians (1 Thess. 2:17–3:13)
The Place of the Passage
Having defended his ministry among the Thessalonians in 2:1–16, Paul now defends his absence from them.
The Big Picture
Paul explains his absence, expresses concern for the Thessalonians’ suffering, reaffirms his affection, and thanks God for Timothy’s encouraging report.
Reflection and Discussion
Read through the passage for this study, 1 Thessalonians 2:17–3:13. Then review the following questions concerning this section of 1 Thessalonians and record your own responses. (For further background, see the ESV Study Bible, pages 2307–2308, available online at www.esvbible.org.)
Paul explains that he and his associates longed to reunite with the Thessalonians, but “Satan hindered us” (1 Thess. 2:18). What are some dangers of being under-aware of the demonic realm? What about being over-aware? From this passage, we see that Satan can hinder our plans (1 Thess. 2:18) and tempt our hearts (1 Thess. 3:5), but what does Paul’s prayer in 1 Thessalonians 3:11 assume about the scope of Satan’s power?
In 1 Thessalonians 2:19–20, Paul calls the Thessalonian church his “hope,” his “joy,” his “crown,” and his “glory.” This is remarkable, especially in light of all of this congregation’s faults. How do you view your own local church? Are you aware mainly of its faults or of its beauty? What might need to change, whether in your thoughts, speech, or behavior, to more closely resemble Paul’s perspective and heart?
Paul describes Timothy not merely as his coworker but also as God’s coworker (1 Thess. 3:2). Why do you think he ascribes such a lofty and unusual title to Timothy? How does Paul’s explanation in 1 Corinthians 3:5–9 clarify the meaning and significance of this title?
What are all Christians “destined” for, according to 1 Thessalonians 3:3–4? Does this surprise you? Why or why not? Notice also that Paul did not merely mention this in passing while in Thessalonica; he “kept telling” them (1 Thess. 3:4). This was Discipleship 101 (see also Acts 14:21–22).
Why, according to 1 Thessalonians 3:1–5, did Paul send Timothy to Thessalonica?
Having been reassured through Timothy’s report, Paul declares, “Now we live, if you are standing fast in the Lord” (1 Thess. 3:8). What are you most tempted to “stand fast in” besides the Lord? Why?
Paul’s wellbeing is deeply bound up with the Thessalonians’ wellbeing: their flourishing brings him comfort (1 Thess. 3:7), gratitude (1 Thess. 3:9), joy (1 Thess. 3:9), even life (1 Thess. 3:8). What are some ways to cultivate a heart that is more easily edified—even electrified—by reports of God’s grace?
What can we learn about prayer—what it is, what it is for, and how to do it—from 1 Thessalonians 3:11–13?
Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.
Definition: Satan
A personal supernatural being who is the great deceiver (Rev. 12:9), the captain of demonic forces (Matt. 12:24), and the archenemy of God and his people. Satan was the first sinner; indeed, he has “been sinning from the beginning” (1 John 3:8). Jesus called him the “father of lies” and “a murderer from the beginning” (John 8:44)—language harking back to the dawn of history. Elsewhere he is called “the evil one” (Matt. 13:19), “the ruler of this world” (John 12:31), “the god of this world” (2 Cor. 4:4), and “the prince of the power of the air” (Eph. 2:2). In Scripture we witness Satan spearheading attacks on God’s people (Job 1:6; 1 Chron. 21:1; Zech. 3:1), with “power” (Acts 26:18) to bind (Luke 13:16) and “oppress” (Acts 10:38). Nevertheless, he is no match for heaven’s King. The Devil was defeated (Col. 2:13–15), is being defeated (Eph. 6:10–20), and will be defeated (Rom. 16:20; Rev. 20:10).
Definition: Local church
A covenant body of believers who assemble under the right preaching of the Word and the right administration of the sacraments, or ordinances (baptism and the Lord’s Supper). Put another way, a church is an embassy of heaven on Planet Earth, a covenant body of baptized Christians who regularly gather for worship and scatter for witness—although the worship is also witness and the witness is also worship. The Christian life is a churched life; believers are knit together as children in God’s family (1 Tim. 3:15), members of Christ’s body (1 Cor. 12:12–14), and stones in the Spirit’s temple (1 Cor. 3:16; Eph. 2:20). Membership in the universal church finds expression in formal commitment to a local church.
Gospel Glimpses
FREED FROM SATAN. Satan can powerfully influence you as a Christian, tempting your mind (1 Thess. 3:5) and hindering your ministry (1 Thess. 2:18). But he no longer has mastery over you; those days are over (Eph. 2:1–2). “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). Take heart, then, if you are a follower of Jesus. Satan was defeated (Col. 2:13–15), Satan is being defeated (Eph. 6:10–20), and Satan will be defeated (Rom. 16:20). Yes, he “prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8), but at Jesus’ death he was defanged, and at Jesus’ return he will be destroyed. No wonder Martin Luther declared in his hymn, “A Mighty Fortress Is Our God” (c. 1529), “The Prince of Darkness grim, we tremble not for him / His rage we can endure, for lo, his doom is sure / One little word shall fell him.”
Whole-Bible Connections
FACE-TO-FACE COMMUNITY. Paul twice conveys his profound longing to see the Thessalonians “face to face” (1 Thess. 2:17; 3:10). His affection for the congregation runs so deep that he describes his abrupt departure as being “torn away”—literally “orphaned” (1 Thess. 2:17; see also Acts 17:5–11). Yet Paul’s longing to reunite with the Thessalonians is not merely a striking example of Christian affection; it is also an echo of Eden and a preview of the new Eden (Genesis 1–2; Revelation 21–22). In other words, he craves face-to-face fellowship not simply because he is a Christian but also because he is human. Created in the image of a relational God—the Trinity, after all, is a community—we were custom-designed for unhindered union with our Maker and our neighbor alike. Ever since humanity’s rebellion in Genesis 3, however, sin has infected and fractured our relationships in every direction. Still, we remain relational creatures who long to know and be known, to love and be loved. This is why there is nothing more painful—more unnatural on our most primal level—than the relational and physical severing of death. Yet Christianity insists that even the parting brought on by death is not the end of the story for those united to Jesus. The day is coming when the “age of the ear” will give way to the “age of the eye” (see 2 Cor. 5:7) and we will see God’s face (Rev. 22:4; see also 1 Cor. 13:12; 1 John 3:2).
Theological Soundings
DIVINE SOVEREIGNTY. “Now may our God and Father himself, and our Lord Jesus, direct our way to you” (1 Thess. 3:11). Paul’s prayer for divine intervention is grounded in his conviction concerning divine sovereignty. Despite Satan’s hindering activity (1 Thess. 2:18), he was not finally decisive in Paul’s plans; God was. “Direct our way to you” (1 Thess. 3:11) is not a plea for general guidance but a specific request for God to remove the demonic obstacles mentioned in 1 Thessalonians 2:18. It is vital to understand and believe that Satan’s havoc extends only as far as God’s hand allows. One of the most comforting lessons of the book of Job, for example, is that Satan is on a leash. And though in a fallen world this leash can feel painfully long, there is an infinitely wise hand at the end of it. He who is for you in Christ (Rom. 8:31), who refused to spare even his own Son for you (Rom. 8:32), will thwart your enemy’s ultimate goals, bending them instead for your ultimate good (Rom. 8:28).
Personal Implications
Take time to reflect on the implications of 1 Thessalonians 2:17–3:13 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal applications for your walk with the Lord in light of the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.
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Gospel Glimpses
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Whole-Bible Connections
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Theological Soundings
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As You Finish This Unit . . .
Take a moment now to ask for the Lord’s blessing and help as you continue in this study of 1 Thessalonians. And take a moment also to look back through this unit of study, to reflect on some key lessons the Lord may be teaching you.
1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.
Week 5: Holy Love Wins (1 Thess. 4:1–12)
The Big Picture
In 1 Thessalonians 4:1–12 we see that a God-pleasing life has both moral and social dimensions, characterized by holiness and love.
Reflection and Discussion
Read through the complete passage for this study, 1 Thessalonians 4:1–12. Then review the following questions concerning this section of 1 Thessalonians and record your own responses. (For further background, see the ESV Study Bible, pages 2308–2309, available online at www.esvbible.org.)
Take a moment to ponder what it means to “please God” (1 Thess. 4:1; see also 1 Thess. 2:4). What does this simple yet profound truth—that we can bring pleasure to our Maker’s heart—imply about who he is and what he is like?
Have you ever wanted to know the will of God for your life? Thankfully, this passage offers a definitive answer. What is God’s expressed will for you, according to 1 Thessalonians 4:3?
We find ourselves amid a sexualized culture, even a sexual revolution, in the West. Words like “abstain” (1 Thess. 4:3) and “control” (1 Thess. 4:4) in reference to sexual expression sound prudish, even intolerant, to many. But in what ways does our culture misunderstand the Bible’s sexual ethic? How is God’s design for sexuality both counterculturally beautiful and counterintuitively freeing?
If Paul were writing to the church today, what do you think he would say regarding sexuality?
According to 1 Thessalonians 4:5, the “passion of lust” marks those who “do not know God.” In what ways does giving in to lust constitute—or reveal—functional atheism?
Which persons of the Trinity make an appearance in 1 Thessalonians 4:1–8, and why is this significant? Why do you think the Holy Spirit in particular is mentioned in 1 Thessalonians 4:8?
According to Paul, one reason we should work faithfully is so that we may “walk properly before outsiders” (1 Thess. 4:12). Indeed, to be “well thought of by outsiders” is a qualification for church elders (1 Tim. 3:7). Nevertheless, did not Jesus say, “Woe to you, when all people speak well of you” (Luke 6:26), and “You will be hated by all for my name’s sake” (Luke 21:17)? How do we reconcile such texts?
How do you think unbelieving “outsiders” view your local church, and why? How do you think “outsiders” in your own life—whether family or friends or neighbors or coworkers—view you, and why?
Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.
Definition: Functional atheism
Definition: Elder
A formally recognized leader in a local church with authority to teach, guard, and shepherd Christ’s flock. Qualifications for elders are listed in 1 Timothy 3:1–7 and Titus 1:5–9. The New Testament uses the terms “elder” (presbyteros), “overseer/bishop” (episkopos), and “pastor” (poimēn) interchangeably, each referring to the same office (see, for example, Acts 20:17–28; 1 Pet. 5:1–5; Titus 1:5–7). Moreover, the overwhelming NT pattern is that a church ought to be led by a plurality of elders, not by a lone pastor. This example of plural-elder leadership is confirmed by Luke (Acts 11:30; 14:23; 15:2, 4, 6, 22–23, 16:4; 20:17; 21:18); Paul (1 Tim. 4:14; 5:17; Titus 1:5); James (James 5:14); Peter (1 Pet. 5:1, 5); and the author of Hebrews (Heb. 13:7, 17).
Gospel Glimpses
HOLINESS. The specific focus of 1 Thessalonians 4:1–8 is Christian holiness, not Christ’s holiness. The growing presence of holiness in our lives is a necessary and indispensable fruit of grace—without which we will not see the Lord (Heb. 12:14). Nevertheless, we can scarcely read this passage without becoming freshly aware of our need for a perfectly holy Redeemer—and freshly thankful that we have one in Christ. Who among us has walked rightly and pleased God without fail (1 Thess. 4:1)? Who among us has abstained from sexual immorality not only in action but also in thought (1 Thess. 4:3)? Who among us has not fallen into various forms of impurity (1 Thess. 4:7)? Praise God, then, for the one who is gloriously unlike us. “It was indeed fitting,” the author of Hebrews observes, “that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens” (Heb. 7:26). A Christian is someone who reads 1 Thessalonians 4:1–8 and finds a fountain of exhortation but not a drop of condemnation (Rom. 8:1). The moral spotlessness of Jesus—freely imputed through faith to moral wrecks like us—is the foundation of a Spirit-empowered, grace-fueled life.
KNOWING GOD. First Thessalonians 4:5 speaks of Gentiles who “do not know God.” What does it mean to know God? Surely it entails more than merely knowing about him. The Devil knows more about God than you do, but he hates what he knows. Biblically, knowing God refers to a vital, personal, intimate union—more like spouse knowledge than stranger knowledge. Indeed, knowing God through Christ is the essence of eternal life. “This is eternal life,” Jesus explains, “that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3). In the final analysis, what matters most is not whether you claim to know God, but whether God knows you. As Paul makes clear to the Galatians, “You have come to know God, or rather to be known by God” (Gal. 4:9). Most famously, Jesus concludes the Sermon on the Mount with a warning that on the last day many will claim to have been ministry superstars in his name, to which he will respond with terrifying words: “I never knew you; depart from me, you workers of lawlessness” (Matt. 7:23). In other words, many brandishing mighty ministry résumés will hear, “I knew all that, but I never knew you.”
Whole-Bible Connections
SEXUAL IMMORALITY. As the Bible’s storyline unfolds, a number of social issues seem to develop in a more “progressive” direction. In the New Testament, for example, both women and ethnic minorities are elevated and liberated in countercultural ways (see Gal. 3:28; Col. 3:11; 1 Pet. 3:7; Eph. 2:11–22; Philem. 1–25). Yet there is one significant exception to this overall “progressive” trend: sexual ethics. If anything, in fact, Scripture’s sexual ethics develop in a more conservative direction as we enter the New Testament. In the Old Testament polygamy was permitted, for example, though never condoned. Likewise, Old Testament concessions for divorce had been abused into licenses to leave one’s wife “for any cause” (Matt. 19:3). But once we get to the Gospels, Jesus is strikingly restrictive on sexual matters. As Jesus and the apostles liberate slaves and women by undermining the institution of slavery and cultural habits of chauvinism, not once do they “liberate” anyone sexually. Even the adulterous woman in John 8 (the story’s questioned authenticity notwithstanding) is told to “go, and from now on sin no more” (1 Thess. 4:11). Whether the issue is polygamy or divorce or fornication or adultery or homosexuality, the New Testament tightens the standards by summoning us back to God’s good creation design. Paul’s language in 1 Thessalonians 4 to “abstain from sexual immorality” (1 Thess. 4:3) and to “control [your] own body in holiness and honor” (1 Thess. 4:4), then, is neither prudish nor at odds with Jesus’ teaching; it is par for the course in the New Testament.
Theological Soundings
PURITY OF THE CHURCH. Paul’s entire discussion in 1 Thessalonians 4:1–8 presupposes that corporate holiness is not optional. Earlier he appealed to his own example of holiness (1 Thess. 2:10) and prayed for the church to be marked by the same (1 Thess. 3:13). God’s people have always been expected to be holy—morally set apart from the world and consecrated to him—for only a distinct people can reflect the character of a distinct God (Lev. 20:26; Matt. 5:14–16, 48; Phil. 2:14–15; 1 Pet. 1:14–16; 2:9–10; 2 Tim. 2:20–22). The Bible’s charge to holiness is a summons not to withdraw from the world but to point to a better way. It is about consecration, not retreat; separation, not seclusion (John 17:15; 1 Cor. 5:9–13; 1 Pet. 2:11–12). Those who bear God’s name must reflect his character. To be sure, the church is not a gathering of the perfect—far from it. But it is a gathering of the repentant. In fact, the only thing that warrants formal exclusion from church membership is unrepentance (Matt. 18:15–20; 1 Cor. 5:1–13). Church discipline is simply telling an unrepentant church member, “Because your life no longer honors Christ, we can no longer affirm you as a believer.” Pursuing gospel-grounded, grace-fueled holiness in our churches is an essential part of our obedience, our witness, and our joy.
HOLY SPIRIT. Who is the “Holy Spirit” that God gives to Christians (1 Thess. 4:8)? He is the eternal third person of the Trinity who appears throughout Scripture, from the first page (Gen. 1:2) to the last (Rev. 22:17). The Holy Spirit is not a force but a fully divine person. In Acts 5, Peter tells Ananias, “Why has Satan filled your heart to lie to the Holy Spirit?” (Acts 5:3). The next verse reads, “You have not lied to man but to God” (Acts 5:4). As God, the Spirit is our omnipotent Helper (John 15:26) whose role within the Trinity includes bearing witness to Jesus (John 15:26), producing fruit in believers (Gal. 5:22–23), and giving gifts to the church (1 Cor. 12:1–11).
Personal Implications
Take time to reflect on the implications of 1 Thessalonians 4:1–12 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal applications for your walk with the Lord based on the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.
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Gospel Glimpses
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Whole-Bible Connections
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Theological Soundings
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As You Finish This Unit . . .
Take a moment now to ask for the Lord’s blessing and help as you continue in this study of 1 Thessalonians. And take a moment also to look back through this unit of study and to reflect on some key lessons the Lord may be teaching you.
1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.
Week 6: The Return of the King (1 Thess. 4:13–5:11)
The Place of the Passage
Having addressed the subjects of holiness (1 Thess. 4:1–8) and, more briefly, love (1 Thess. 4:9–10) and work (1 Thess. 4:11–12), Paul now discusses how our future should shape our present—that is, how our hope should affect our life.
The Big Picture
In 1 Thessalonians 4:13–5:11, Paul fast-forwards to the future to discuss the return of Jesus (1 Thess. 4:13–18) and the day of the Lord (1 Thess. 5:1–11)—and how Christians are to live in light of this breathtaking hope.
Reflection and Discussion
Read through 1 Thessalonians 4:13–5:11, the focus of this week’s study. Then review the following questions concerning this section of 1 Thessalonians and record your responses. (For further background, see the ESV Study Bible, pages 2309–2310, available online at www.esvbible.org.)
Since Christians have such a stunning hope, does Paul expect us not to grieve (1 Thess. 4:13)? Why or why not? How should our hope affect the way in which we grieve?
Summarize the sequence of events in these verses. Does the language of 1 Thessalonians 4:16 suggest that Christ’s return will be a secret event (recognized only by Christians) or a public event (recognized by all)?
According to 1 Thessalonians 4:16, deceased Christians will be raised in response to Christ’s “cry of command.” It is a bit odd to think of dead persons being commanded to do something they themselves cannot do. But what is the theological significance of this? For example, in what ways does 1 Thessalonians 4:16 correspond to the story of Lazarus in John 11? How about Ephesians 2:1–10?
As you read Paul’s description of your future in 1 Thessalonians 4:13–18, which words capture your heart most? Amid the clamor of archangels and trumpets and dead bodies being infused with life, do not overlook the end of 1 Thessalonians 4:17. Why is this the most wonderful promise of the entire passage?
What is the relationship between the event in 1 Thessalonians 4:13–18 and the event in 1 Thessalonians 5:1–11? Is Paul describing two comings or one?
Read Matthew 24:36–51 and note from where Paul draws his language of the day of the Lord as being like a “thief in the night” (1 Thess. 5:2). Will the day come as a sudden surprise for believers? Why or why not?
The day of the Lord will be sudden (1 Thess. 5:3) and surprising (1 Thess. 5:4) to those in darkness, preceded by confident declarations such as, “There is peace and security” (1 Thess. 5:3). Although the immediate cultural backdrop of Paul’s words was likely Roman imperial propaganda declaring the pax romana—the peace of Rome—the sentiment is still relevant today. Where in our current culture do you see the assumption that there is peace and security? Where are you most tempted to find peace and security outside of Jesus?
Beginning in 1 Thessalonians 5:4, Paul develops a contrast between children of the day (or light) and children of the night (or darkness). Every human being is in one group or the other; there is no third option. What beliefs and behaviors characterize each category? Which one best describes you?
Explain how 1 Thessalonians 4:8 harks back to 1 Thessalonians 1:3. Additionally, how should passages describing the “equipment” worn by the Messiah (e.g., Isa. 59:17; see also Isa. 11:5; 52:7) illumine our understanding of how Christians are equipped? Describe how 1 Thessalonians 4:8 is similar to Paul’s description of the believer’s battle attire in Ephesians 6:10–20? What differences do you notice?
First Thessalonians 5:9 tells us what believers are not “destined” for. Where else in 1 Thessalonians have we encountered this word? How should we understand the relationship between the promises in these two passages—and how should we live in light of them?
In what ways are eschatology and ethics “twin siblings,” according to 1 Thessalonians 4:13–5:11?
Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.
Definition: Eschatology
The study of “last things,” typically referring to the events surrounding Jesus’ return at the end of time.
Gospel Glimpses
DESTINED FOR SALVATION. In 1 Thessalonians 5:9–10, we encounter gospel treasure shrink-wrapped in one sentence (see also 1 Thess. 4:14). Paul presents divine salvation as the divine alternative to divine wrath. We are rescued from God by God—from his justice, by his mercy. And this is not accidental; this was not “Plan B.” Before the beginning, the triune God “destined” a specific people for a specific end: salvation. If you are a repenting believer in Jesus, judgment will not have the last word in your life. It is not your destiny. God destined his Son for wrath instead of you. On the cross, Jesus was treated as if he had lived your (sinful) life so that, through faith in him, you could be treated as if you have lived his (sinless) life.
SUBSTITUTE AND FRIEND. In 1 Thessalonians 5:10, Paul declares that Jesus died for us so that we might live with him. Consider the order of those two prepositions and the relationship between them. What would happen if they were reversed? The declaration would become, “Jesus died with us that we might live for him.” Why would that be bad news? Here is why: If Jesus had only died with us (as our example), we might have been enabled to live for him (as his servant), but that would have been all. But because he also died for us (as our substitute), we can also live with him (as his friend). Praise God for the gospel!
Definition: Repentance
A complete change of heart and mind resulting in one’s turning from sin to faith in Jesus. Without it—without renouncing our sin and relying on Christ—there is no salvation. Repentance is both a command (Acts 3:19) and a gift (John 6:65; Acts 3:26; 5:31; 11:18; 2 Tim. 2:25), indispensable to spiritual flourishing. It both starts (justification) and marks (sanctification) the Christian life. Indeed, repentance is one of the main vehicles linking us to our Savior on a daily, even hourly, basis. True regeneration and conversion is always accompanied by repentance.
Whole-Bible Connections
LIGHT AND DARKNESS. From God’s light-creating word in Genesis 1:3 to his light-engulfing glory in Revelation 22:5, the theme of light and darkness pervades Scripture. Whereas light often represents God’s holiness (1 John 1:5) or guidance (Ps. 43:3; 119:105), darkness often signifies human rebellion (John 3:19) or confusion (Prov. 4:19). Indeed, God’s own character is marked by moral purity—light without any trace of darkness (1 John 1:5; see also Ps. 27:1; 104:2; Dan. 2:22; 1 Tim. 6:16). Most significantly, Jesus himself is the light of the world (John 1:4–9; 8:12), and his redeemed people—those who have been transferred from darkness to light (Col. 1:13; 1 Pet. 2:9) by seeing the light of his glory streaming through the gospel (2 Cor. 4:4, 6)—are called to live as shining witnesses in a dark and hostile world (Matt. 5:14–16; John 12:36; Phil. 2:14–16). The children of light (Eph. 5:8; 1 Thess. 5:5) must dress themselves daily in the armor of light (Rom. 13:12).
DEATH AS SLEEP. Because of the certainty of our resurrection hope, the New Testament often likens Christian death to a long nap. Such “sleep” is temporary, for Jesus will soon return to raise the dead. Paul uses sleep language no less than four times in this passage (1 Thess. 4:13, 14, 15; 5:10) to underscore the impermanence of death and the certainty of resurrection life. And this way of speaking is not anomalous; we encounter the same hope-filled assurance on the lips of Jesus (John 11:11–13) and in the words of Matthew (Matt. 27:52); Luke (Acts 7:60; 13:36); Peter (2 Pet. 3:4); and, again, Paul (1 Cor. 15:6, 18, 20).
Definition: Glory
Theological Soundings
THE RETURN OF CHRIST. One day, heaven’s risen and reigning King will return—suddenly, physically, triumphantly—to the earth he made. He will extend justice to his enemies and mercy to his ex-enemies. All things will be made new. So Christians have always hoped and believed. But here the consensus screeches to a halt. Will Jesus secretly snatch away his church seven years prior to his climactic return? Will his return launch a thousand-year earthly rule before the final judgment and eternal state? Or is the so-called millennium happening now via his heavenly reign? These and other questions concerning the timing and sequence of events associated with Christ’s return abound. Some who espouse a “pretribulational rapture” believe that he will return twice—first in secret for his church and again seven years later publicly to inaugurate his millennial reign. Putting 1 Thessalonians 4:13–18 alongside 1 Thessalonians 5:1–11, however, this theory becomes difficult to sustain, for it appears that the return of the Lord (described in 1 Thess. 4:13–18) and the day of the Lord (described in 1 Thess. 5:1–11) are the same event. This becomes even clearer at the outset of 2 Thessalonians, where the coming of Christ to save believers and to punish unbelievers is a single, simultaneous event. In fact, in contrast to the notion that Christ’s return to save precedes his return to judge by a period of seven years, in 2 Thessalonians his punitive action is mentioned first (see 2 Thess. 1:6–7).
SOBER-MINDEDNESS. Twice in this passage, Paul summons Christians to be sober, for we belong to the day rather than to the night (1 Thess. 5:6, 8). What does this mean? Throughout the New Testament, moral and spiritual sobriety—clearheadedness—is held forth as an indispensable virtue for believers (Rom. 12:3; 2 Tim. 4:5; Titus 2:2; 1 Pet. 1:13; 4:7; 5:8) and a basic qualification for elders (1 Tim. 3:2) and deacons (1 Tim. 3:8, compare 1 Tim. 3:11). Such sobriety is often associated with a posture of alertness—of watchfulness—since the enemy is fierce (1 Pet. 5:8) and the end is near (1 Pet. 4:7; see also 1 Thess. 5:6–8). Rather than being drunk with worldly wisdom or substances such as wine, then, we are to be filled with the Holy Spirit (Eph. 5:18), controlled and led by him (Rom. 8:14; Gal. 5:18).
Personal Implications
Take time to reflect on the implications of 1 Thessalonians 4:13–5:11 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal implications for your walk with the Lord based on the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.
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Gospel Glimpses
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Whole-Bible Connections
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Theological Soundings
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As you Finish This Unit . . .
Take a moment now to ask for the Lord’s blessing and help as you continue in this study of 1 Thessalonians. And take a moment also to look back through this unit of study and reflect on some key lessons the Lord may be teaching you.
1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.