Introductory remarks:
Paul continues his teaching on the Rapture of the church. "Paul says he doesn't need to warn them of the times because though the Day of the Lord will surprise the world, it won't surprise them. They must be watchful and live soberly. We won't see God's wrath, we will be with Him and so we should be comforted and build each other up. He encourages them to lovingly honor those working among them, and be patient to everyone. He tells them not to take vengeance, be good to everyone, rejoice, pray, thank God for everything, not to quench the Spirit, value prophecy, test everything and hold into what is found to be good, and not to even give the appearance of doing evil. Paul prays for their perfection and asks for their prayers" (A Survey of I Thessalonians - By Brenda). This chapter may be outlined as follows: The Lord's coming to earth in judgment vv. 1-11: Final exhortations and greetings vv. 12-28.
The Lord's Coming to Earth in Judgment
Verse 1, "But of the times and the seasons, brethren, ye have no need that I write unto you."
LGT "But concerning the times and the seasons, brethren, ye have no need to be written [to]."
But concerning the times and seasons, brethren: Paul changes his emphasis in this verse from the coming of the Lord in the air to receive His saints, and the coming of the Lord to this earth at the end of the seven-year Tribulation Period in judgment. The church is looking for their final redemption in Christ, they are not fearing the judgment of the Lord, which will be set out by times and seasons, for we are all delivered from the wrath to come, that is, God's judgment of this earth and its people. Ye have no need to be written to:
Verse 2, "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night."
LGT "For ye yourselves know accurately that [the] day of [the] Lord as a thief in the night so comes."
The day of the Lord is different from the Rapture of the church. The day of the Lord is when Christ returns to earth in judgment; He does not come for the church as a thief, that is, unexpectedly, for the church is told to continue looking for Him to come and take them home. To the unbeliever Christ's second coming will be as a thief in the night.
Verse 3, "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."
LGT "When they say, Peace and security, then destruction comes sudden upon them, as travail to her that is with child, and in no way shall they escape."
Now does this sound like the Rapture of the church? Notice the first two verses Paul refers to them as Brethren, now his address is to the unbeliever, and he is describing the day of the Lord's judgment upon the earth. At end of the Tribulation Period, the unbeliever will believe they are secure, when the Lord returns and the wrath of God is poured out on the earth.
McGee notes:
"Now the event described in chapter 4 - the coming of Christ to take the church out of the world - is not even mentioned in the Old Testament. It is there by type, of course, such as the experiences of Enoch and Elijah, both of whom were taken up alive to be with the Lord. But it is not taught in the Old Testament that the Lord Jesus is going to take a company of people out of this earth to be with Himself. This is the glorious, wonderful truth which was revealed first in the Upper Room when the Lord Jesus said, " . . .I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also" (John 14:2-3). As far as I know, that is the first time this truth is revealed in the Bible. And Paul developed it in 1 Thessalonians 4.
However, in the fifth chapter he is speaking of something which was well known in the Old Testament."
Verse 4, "But ye, brethren, are not in darkness, that that day should overtake you as a thief."
LGT "But ye, brethren, are not in darkness, that the day should overtake you as a thief:"
But ye, brethren, are not in darkness: Believers are not in darkness but in the Light, and are delivered from this wrath to come. That the day should overtake you as a thief: The reason the day of the Lord will not overtake the believer is that they will be with Christ. The day of the Lord begins the next to the last dispensation, the seven-year Tribulation, when the wrath of God is poured out upon the earth. The dispensation of the age of grace ends with the Rapture, and the dispensation of judgment begins with Tribulation and ends with the beginning of the Thousand Year reign of Christ.
Paul now begins to distinguish what the attitude of the believer should be regarding the day of the Lord, and what the world will experience.
Verse 5, "Ye are the children of light, and the children of the day: we are not of the night, nor of darkness."
LGT "For ye all are sons of light, and sons of day: we are not of night nor darkness:"
For ye all are sons of light, and sons of day: Paul tells them that they are enlightened sons and daughters, and that they are of the dispensation of grace and not of this darkened world. We are not of night nor darkness: the Lord will come as a thief in the night to a darkened world, and believers do not belong to this world, for they are Raptured before this darkened Tribulation Period begins. It really doesn't bother me if believers believe they will go through this Tribulation Period, I just don't think it makes grace logic. We are told to look forward to the coming of the Lord, not in fear, but in expectant hope. I believe if I thought I was going through the Tribulation, I certainly would not look forward to it.
Verse 6, "Therefore let us not sleep, as do others; but let us watch and be sober."
LGT "So then sleep not as also the rest, but we should watch and we should be vigilant:"
So then sleep not as also the rest: Paul says that they should not be in a complete stupor of unconcern, as in the case of the ignorance of the unbeliever. "The rest are the unbelieving world around them, that cared for none of these things, wrapped in a profound slumber, never awakened to the reality of the soul's condition and prospects, and the spiritual consciousness so wholly sunk into torpor [inactivity] and death as to be unsusceptible of saving impressions" (Eadie). But we should watch and we should be vigilant: Paul says that the believer should be calm, collected and far-sighted, waiting for their redemption. The believer should be awake to the fact that our redemption draws near, and we should be waiting for it with earnest expectation, and with this hope, we should be busy about our Bible study and edifying one another with this blessed hope.
Verse 7, "For they that sleep, sleep in the night: and they that be drunken are drunken in the night."
LGT "For they that sleep, sleep by night, and they that are drunken get drunk by night."
For they that sleep, sleep by night: these are the rest, the unbelievers Paul spoke about in the last verse. And they that are drunken get drunk by night: nighttime is the favorite time for drunken parties. The night represents the time for sinners, as Barnes says, "to get lost in stupidity and carnal security". People get drunk for many reasons. Probably the reason most often used is to forget their troubles, as if the next day their troubles are still not there. Paul compares unbelievers to sleepers and drunkards, and that they don't have the foggiest idea of the danger they are in.
Verse 8, "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."
LGT "But we being of the day, should be vigilant, having put on [the] breastplate of faith and love, and [as] a helmet salvation's hope."
But we being of the day: metaphorically believers in union with the Light, Jesus Christ. Should be vigilant: we should be watchful and on our guard. Putting on the breastplate of faith and love: these are the daytime clothes of the believer. This is the armor of God. Faith is toward God, the Author and Finisher of our faith; and love is toward God first, and than by the power of the Holy Spirit we are able to love one another. "It is not possible that anyone equipped with this armor should ever fall." And as a helmet salvations hope: these are all defensive weapons against the ruler of the darkness. "Salvation, is used in the abstract [all-inclusive], has its most comprehensive meaning, of deliverance from sin and death, from all the penal and polluting effects of the fall - a deliverance incipiently [initially] and partially enjoyed now, and to be fully and finally possessed at the Rapture" (John Eadie).
Verse 9, "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ:"
LGT "Because God has not set us for wrath, but unto the obtaining salvation through our Lord Jesus Christ:"
How much clearer can it be stated? God has not saved us for wrath, but deliverance from it. The word "obtain" means "to lay hold of", and we did lay hold of salvation by putting our trust in the Lord Jesus Christ. The promise of our salvation is secure in the Lord, just so is our deliverance from the wrath that is coming on the world during the Tribulation. "God did not appoint us to wrath" - that ought to be clear even to amillennialists, but for some reason they miss the point. God hasn't appointed us to the day of wrath, the Great Tribulation, It is a time of judgment, and the church is not going through it because Christ bore our judgment" (McGee).
Verse 10, "Who died for us, that, whether we wake or sleep, we should live together with him."
LGT "Who died for us, in order that whether we may watch or we may sleep, we may live together with Him."
Who died for us: Christ died for all believers making it a sure thing that by believing on Him they have obtained salvation. Christ is now the possession of all who believe. Since all believers are united to Christ, there would be no way that we could ever experience the wrath of God, directly or indirectly. In order that whether we may watch: that is being alive and watching for the Lord when He appears in the clouds, or we may sleep: that is that we may have died before He returns for the church. We may live together with Him: since we have been united by faith to the Lord Jesus Christ, and since we live with Him now, He will never leave us nor forsake us, and nothing can separate us from His love. Thank God for His wonderful grace, and that I for one, will never experience the wrath of God that will be poured out upon the earth at the end of the Great Tribulation.
Verse 11, "Wherefore comfort yourselves together, and edify one another, even as also ye do."
LGT "Wherefore encourage one another, and build up one the other, just as also ye are doing."
Wherefore encourage one another: this encouragement is that we should comfort one another, give confidence to, support, and advance the welfare of all your brothers and sisters in Christ. I can't think of anything more discouraging than to think that we have the Tribulation to experience: of course I use hyperbole [exaggeration] when I say, "I can't think of anything more discouraging." Of course there are more things that would be more discouraging, going to hell for one thing, however, going through the Tribulation, which is called the "The time of Jacobs trouble", to me serves no divine purpose. And build up one the other: the way we build one another up in the Lord is to fellowship with one another in the Word, saturating ourselves with grace doctrine. Just as also ye are doing: Paul says let nothing disturb your practice of gleaning from grace doctrines your way of living. Paul says this as a way of encouragement to them, for them to continue these wonderful fellowships.
Final exhortations and Greetings
Verses 12, 13 "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And to be at peace among yourselves."
LGT "But we beseech you, brethren, to know the ones who labor among you, and take the lead of you in [the] Lord, and admonish you: and to esteem them exceedingly in love on account of their work. Be at peace among yourselves."
But we beseech you, brethren: Paul had just encouraged the Thessalonians to comfort one another, and to build one another up in the Lord; he says this is the way you will show that you love one another. Now he begins to implore them to respect their leaders in the teaching of the Word. To know the ones who labor among you: to listen to them and respect them for their labors. These who labor among them are the appointed elders who have studied the Word and are able to perform the following: In the first church, before the Bible was completed, these elders were spiritually gifted, and so it was necessary that the whole body of believers would treat them with respect and look to them for spiritual guidance, and for their building up in the Lord. And take the lead of you in the Lord: this means that they would oversee and direct the Bible study meetings. "In the Lord" refers to their fellowship in their studies, for they must be Christ centered. And admonish you: this would be that they would warn them of any difficulty that might arise, and also rebuke them if need be. And to esteem them exceedingly on account of their work: "This entire teaching ministry includes practical counsel, suggestion, and warning; earnest, pastoral instruction; unwearied, tender, and watchful guidance in the midst of trial, struggle, and temptation (Eph. 4:11). In this way the apostle describes the presbyters of the Thessalonian church as laboring, their labor being superintendence and admonition, not two distinct offices held by different individuals, but combined apparently in one - 'Warning every man, and teaching every man in all wisdom, in order to present every man perfect in Christ Jesus' (Col. 1:28). - They were to know their office-bearers, that is, not simply how it was with them, or what they had in them, but in themselves, in their position and duties - in effect, so to understand their value, as to esteem them highly in love" (John Eadie). Be at peace among yourselves: They were to be satisfied with one man teaching them, and that there be not jealousy and strife of "too many chiefs and not enough Indians." I remember a Bible study group I attended several years ago that was a perfect example of this confusion. The leader of the group had attended a good conservative Bible College, and was teaching from the grace perspective. Now there was a businessman that owned the building we met in, and he became jealous of the teacher, and began criticizing the teacher for not showing love; the reason being, I believe, is that he did not know what the definition of agape love is. Well, it was not too long before this business man began having Bible study in his home, and you can guess who the teacher was, yes, the business man; he bullied his way out of the group, and bullied his way into having "Bible study", if that is what you could call it, in his home. Paul was urging them not to be jealous of the teacher, but to regard him as a servant of the Lord. And by the way, the teacher never took a dime for his work, and still some did not appreciate him.
Verse 14, "Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men."
LGT "But we exhort you, brethren, admonish the disorderly, console the desponding, sustain the weak, be patient towards all."
But we exhort you, brethren: Paul is addressing the entire assembly. Admonish the disorderly: they were to reprimand the ones who are troublemakers, and the gossips that seek to disturb the entire assembly. Console the despondent: some in the assembly were downhearted because of the trials and tribulations of the church, and they wanted to quit. Support the weak: those in the assembly who were easily drawn away by temptation. Be patient towards all: don't be too eager to judge, but look at the viewpoint of all, and consider one another in love.
Verse 15, "see that none render evil for evil unto any man; but ever follow that which is good, both among yourselves and to all men."
LGT "See that no one repays anyone evil for evil, but always pursue the good, both towards one another and toward all."
See that no one repays anyone evil for evil: There is a saying, "I don't get angry, I just get even." This is just the opposite of Paul's exhortation; Paul says, don't get even, but forgive. But always pursue the good: there is a pagan philosophy that goes, "Get the other fellow before he gets you." Paul says treat the other fellow well, regardless of how he treats you. Doing what is right to others is reward enough. Both towards one another and toward all: we do what is right to our fellow-believer because of our union with Christ and our fellowship in the Lord, that is, other believers are family members; but Paul does not stop with family, for he says we should even treat non-family members well. We treat them well because we belong to God's family, and that is a good testimony for the world to see. "Their Christian beneficence was to be continuous in its exercise and universal in its range."
Verse 16, "Rejoice evermore."
LGT "Rejoice always."
As a member of God's family, we should rejoice always, because we have the indwelling Holy Spirit in our lives, and dependence on Him will result in His fruit of joy abounding in us. This does not mean that we walk around with a grin on our face at all times; it means that we have joy in our souls over our union with Christ. The positive future we have to look forward to is joy unspeakable. If we study the Word of God daily, and live by the grace doctrines He has given us, the Holy Spirit will be able to fill us with the joy of the Lord.
Verse 17, "Pray without ceasing."
LGT "Unceasingly pray."
I think Paul means that there is no set time or place for prayer, but that it is to be observed in the mind toward God, and that everything we do is in His presence, and that we should seek him in all our decisions. It is the same as when Paul said earlier in this epistle, "we labor night and day" (2:9), and "we thank God without ceasing." (2:13). There is no time or place that we cannot pray to God. I believe prayer is a private matter between God and us. When we study the Word, God is speaking to us; when we praise God for His Word, and thank Him for our blessings, we are praying to God.
Verse 18, "In everything give thanks: for this is the will of God in Christ Jesus concerning you."
LGT "In every thing give thanks" for this [is the] will of God in Christ Jesus towards you."
In everything give thanks: we all thank God for the good things in life, but how many of us thank God for the hard times. When we look back at our issues, they never seem as adverse as they were in the present; however, "All things blend together for our good" (Rom. 8:28). For this is the will of God: The will of God for us is that we rejoice always, unceasingly pray, and in everything give thanks. In Christ Jesus towards you: God has heaped upon us the Riches of His grace through Christ Jesus. "God has such a character towards us in Christ, that even in our affliction we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that He turns to our advantage and welfare everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience - to turn our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature - how God stands affected towards us in Christ" (John Calvin). "In the dungeon at Philippi Paul and Silas sang praises unto God, and it is good to be afflicted. There is nothing on this side of eternal punishment that ought not to fill us with thankfulness. Thanks especially for mercies - for privileged existence; for continued means of grace; for the growth of divine life in the soul; for what blesses us now; for what is promised to bless us through eternity, as well as for all that disciplines us for it - for all this should humble and hearty thanks be given" (Eadie).
Verse 19, "Quench not the Spirit."
LGT "Do not quench the Spirit:"
This is a present imperative and it means, stop doing it, and also do not even start. Our sinning quenches the fire of the Spirit in our lives. In Paul's day there were those in the church that had the supernatural gifts, and they were abusing them, and by so doing, they put out the fire of the Spirit. The fire of the Spirit that burns within us may be extinguished by our sin, which moves us out of fellowship with the Father, or by not giving the fire necessary fuel. In order to allow the Holy Spirit to burn within us, we need His fuel, and that can only come by daily Bible study. God has given us the grace of His Word, and the Holy Spirit can operate successfully in our lives as we yield to Him, and adjust our lives to grace doctrine.
Verse 20, "Despise not prophesyings."
LGT "Do not set at naught prophesying."
Prophesying here is forth telling rather fore telling. Prophesying in this context was that the person fore-telling was inspired by the Holy Spirit, and he was teaching the Word of God; it was not fore-telling future events. "This sentence was appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate Himself to us. Paul is saying then, let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets" (Calvin). "The prophet was next in honor and position to the apostles; he was a teacher directly inspired by the Holy Ghost, uttering, suddenly and consciously, and with strange power, revelations which had not of necessity in them any disclosure of the future. The prophet's impulse was under his own control, and his teaching was to edification, exhortation and comfort. His special function was toward them which believe - it was not to win converts, but to promote spiritual progress, though not specially or exclusively, for there belonged to him the awful power of laying bare men's hearts and character by flashing sudden light upon them; and a plain man, or an unbelieving man, who felt his nature so read would be so struck that, 'falling down on his face, he will worship God, and report that God is in you of a truth' (1 Cor. 12:14)" (John Eadie).
Verse 21, "Prove all things; hold fast that which is good."
LGT "But prove all things, the right hold fast."
But prove all things: this is connected with the last verse regarding prophesying. They were to test what they were being told, that it lined up with grace; if not, they were to reject it. There were many false prophets in those days, just as there are in our day. The right hold fast: when they proved genuine, listen to them and give them the proper respect.
Verse 22, "Abstain from all appearances of evil."
LGT "From every kind of wickedness abstain."
The Greek word for "appearance" is eidos meaning "kind" or "species". It is not used here by Paul as an adjective but a noun, and the meaning here cannot bear a mere appearance of wickedness but real wickedness. In the last verse Paul says hold to that which is good, and he is primarily referring to Bible doctrine, and I believe this is also included in his teaching here. If we are guided by grace doctrine, and adjust our lives to doctrine, we will stand fast in the truth, and we will abstain from every kind of evil. Learning doctrine is first and is the method for abstaining from every evil. It does not mean that we should abstain from every appearance of evil, for that is too abstract, but we are to keep ourselves from actual evil. If you are in doubt about something whether it is evil or not, keep studying the Word, the Holy Spirit will reveal it to you; or you may want to take a short cut and ask an experienced Christian to show you in the Word whether an action is good or bad.
Verse 23, "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."
LGT "Now may the God of peace Himself sanctify you wholly, and you entire, the spirit and the soul and the body may be sealed blameless at the coming of our Lord Jesus Christ."
Now may the God of peace Himself: this means that God and none other can set us apart unto Himself. He is the God of peace to those who are no longer at war with Him. Peace is that inner tranquility resulting from divine acceptance and growing assimilation to the divine image, which is in wrought by God, and sustained by His Holy Spirit. Sanctify you wholly: sanctify means to set apart as his property completely, and that the world is no longer able to lay claim to you; you are His completely, for you have been purchased out of the slave market of sin, and you have been redeemed by the Blood of His only begotten Son, that is, God has bought you with the ultimate sacrifice of His Son on the cross. Your spiritual sanctification is the work of the Holy Spirit, and you have nothing to do with it whatsoever. And you entire, the spirit and the soul and the body: here again Paul proves that we are tripartite, that is, we have a spirit, that we communicate with God; we have a soul [mind] that we communicate with ourselves, for the mind is where we make decisions and feel emotions; we have a body that we communicate with the world around us. Please notice in my literal translation each entity, spirit, soul and body, each have the definite article, and that particularizes each as distinct from the other. If you can't see the reality of this, keep studying, you will someday. May be sealed blameless at the coming of the Lord Jesus Christ." The Holy Spirit has not only sanctified us, he seals us unto the day of redemption, when Christ calls us to Himself.
Verse 24, "Faithful is he that calleth you, who also will do it."
LGT "Faithful is the One who calls you, who also will perform [it]."
The emphasis here is on the Person, God the Father, rather than the act. God the Father has shown by His adopting us as His dear children that He also will keep us unto the day of our redemption in Christ Jesus the Lord.
Verse 25, "Brethren, pray for us."
LGT "Brethren, pray for us."
Paul adds this personal touch at the close of this letter. Paul prayed for his converts, and he asks that they pray for him.
Verse 26, "Greet all the brethren with an holy kiss."
LGT "Salute all the brethren with a holy kiss."
That was the custom of the day among the rabbis. Today a handshake or hug serves as well. Here is an amusing adage, "Athenagoras warns against the abuse of this custom of an holy kiss, 'The logos has said, If any one kiss a second time because it has given him pleasure, he sins.'
Verse 27, "I charge you by the Lord that this epistle be read unto all the holy brethren."
LGT "I adjure you [by] the Lord [that] this epistle be read to all the brethren."
The word "holy" is not in the Greek N.T. In those days this letter was to be read publicly to all the assembly. Today we may read it ourselves. This letter was designed for believers, not just the chosen few that this letter might come into the hands of. Paul knew that this is the Holy Spirit inspired letter and that it was intended for the benefit of all the brethren of all times, that is, it was given to the entire family of God.
Verse 28, "The grace of our Lord Jesus Christ be with you. Amen."
LGT "The grace of our Lord Jesus Christ [be] with you."
Paul signs off with his usual benediction but a little shorter than usual. The key word in this benediction is grace, for that is what the entire Christian doctrine to the church is based on. I thank God for this verse and with it I will also sign of with wishing God's grace in its fullness will be your possession now and forever.
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