I Thessalonians 5 is introduced with the word “But," separating the subject matter of 4:15-18 from that of 5:1-3. The former has to do with the Body of Christ, while the latter is related to the Kingdom of Christ. The closing verses of chapter 4 deal with a “mystery," a secret, first revealed through Paul (4:15; cf. I Cor. 15:51), while the opening verses of chapter 5 deal with prophetic truths which had been proclaimed for many centuries. The first two verses contain three familiar prophetic phrases: 'the times and the seasons," "the day of the Lord," and “a thief in the night." The former passage deals with the rapture of the members of the Body to be with Christ, while the latter is related to the second coming of Christ to earth to reign. The Thessalonian believers needed more light on the truth of the Rapture (3:10; 4:13-18), whereas they understood "perfectly," or accurately, the truth about “the day of the Lord," so that Paul could say to them concerning this subject: “Ye have no need that I write unto you” (5:1, 2).
I Thess. 4:13-18 concerns us believers, while I Thes. 5:1-3 concerns the unbelievers whom Christ will judge prior to His reign on the earth. In the former passage we find the word “we" four times, and even the "them" who have "fallen asleep," are raised to join those "who are alive and remain," at which we are all "caught up together...to meet the Lord in the air” (vs. 17). But in the latter passage "they" are the subject. "When they shall say, Peace and safety; then sudden destruction cometh upon them . . . and they shall not escape” (vs. 3). Finally, while the former passage closes with an exhortation to "comfort one another with these words" the latter is clearly one that should strike fear into the hearts of unbelievers.
Why would Paul write these believers with regard to "the day of the Lord," if they understood this truth so perfectly. The answer is found in the first word of chapter 5: "But." By contrasting the Rapture with "the day of the Lord," he emphasizes the differences of the one from the other. He uses what they knew perfectly to teach what was not so apparent.
Vs. 1-3…These words are very similar to our Lord's predictions in Matthew 24 concerning the "great tribulation" and His return to earth. But this was not the problem that troubled the Thessalonian believers. Their concern was over their loved ones who had died in Christ. Would these now miss the Rapture? And Paul's answer is that these shall rise first to join them "who are alive and remain unto the coming of the Lord" for His saints.
THE DAY OF MAN and THE DAY OF THE LORD
To gain a clear understanding of the Scriptural phrase, "the day of the Lord," we must compare it with the day of man. In Deuteronomy 28 God promised the people of Israel that if they obeyed His laws He would make them "the head and not the tail" among the nations of the earth (vs. 13), but He also warned them: "But . . . if thou wilt not hearken unto the voice of the Lord thy God... he [the Gentile] shall be the head, and thou shalt be the tail” (vs. 15,44). As we know, Israel apostatized, departing farther and farther from God and even wallowing in pagan idolatry, until the Assyrian and Babylonian empires carried them away captive. Some six hundred years before Christ, political domination passed from Israel to the Gentiles (Jer. 15:4; 24:9 and 29:18), and Israel found herself "the tail and not the head" among the nations. This period of Gentile domination is called "the times of the Gentiles" in Luke 21:24. Please carefully note that Israel lost political domination but she had not yet been cast away spiritually.
Whereas Israel, even under her kings, was constituted as a theocracy, with Jehovah as her final authority, we later find the prophet Daniel interpreting for Nebuchadnezzar, the Babylonian emperor, the meaning of a giant image of a man he had seen in a dream. The head was of gold, the chest and arms of silver, the torso of brass, the legs of iron and the feet of iron mixed with clay. These signified the Babylonian, Medo-Persian, Grecian and Roman empires --plus the revived Roman Empire (Dan. 2:37-43). The metals from head to foot, descending from gold to silver to brass to iron to iron mixed with clay, signified the deterioration in Gentile government from Nebuchadnezzar down to "the beast," the head of the revived Roman Empire (Dan. 2:38,39; cf. Rev. 13:1). Daniel then predicted further that it would be in the days of the last of these empires, with its ten toes, or kings (2:44; 7:24; Rev. 13:1), that the "stone... cut out without hands" would strike the feet and the whole structure would collapse: the day of man coming to an end with the "stone," the Lord Jesus Christ, smiting "these kingdoms" and setting up His own kingdom on earth: "And in the days of these kings shell the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44). The day of man give way to "the day of the Lord," "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, AND THE LORD ALONE SHALL BE EXALTED IN THAT DAY” (Isa. 2:11).
One important fact about the image of Daniel 2 has, however, been overlooked by most Bible teachers, i.e., the great gap between the Roman Empire of our Lord's day and its future revival. Rome did rule as the iron kingdom, with Nero its last Caesar, but the succeeding centuries tell the story of its fall. Nor, after 1500 years, has it as yet been revived.
Why this gap in prophecy? Why is nothing said of this intervening period? The answer is that the prophetic program has been divinely interrupted by the revelation of a "mystery," a sacred secret: the ushering in of “the dispensation of the grace of God" through Paul, the chief of sinners, saved by grace (Eph. 3:1-4; Col. 1:24-27). Thus prophecy gave way to "the mystery" and its associated mysteries, first revealed to Paul (I Cor. 4:1,2). Understand the “mystery" and you will have less trouble understanding prophecy.
The Scriptures have much to say about “the day of the Lord," but exactly what period of time does this “day" cover? Generally speaking, the term refers to the time when the day of man, or “the times of the Gentiles," will be brought to an end and “the Lord alone shall be exalted" (Isa. 2:11,17).
Paul, describing the arrival of the day of the Lord in vs.1-3, says nothing about the personal return of Christ; however he does describe a protracted period of suffering and trouble. "... the day of the Lord so cometh as a thief in the night, 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.” The phrase, "thief in the night," is not used to describe suddenness, but unexpectedness. The thief plans his visit for the time when he will be least expected (Matt. 24:43,44). But "travail upon a woman with child," illustrates a protracted time of suffering increasing in intensity. When Antichrist breaks his covenant with Israel "in the midst of the week” (Dan. 9:27), "destruction" will suddenly break out, but this does not mean that it will run its course in a moment. Rather, it will “come upon them" unexpectedly, and run its course "as travail upon a woman with child; and they shall not escape."
Paul makes it clear that the day of the Lord includes the Tribulation.
Vs. 4-10…The word "But," repeated in vs. 4, re-emphasizes this distinction… "The day of the Lord" will overtake the Christ-rejecting world, "as a thief in the night," but the members of the Body of Christ belong to a different category altogether – not merely because they are saved and the world about them is not, but because they will not be here during the "night" of the Tribulation.
I believe that the reasonable reader of I Thes. 4:15-18 and I Thes. 5:1-3 would recognize them as successive events---first, our Lord coming to take His own out of the world and then judging it. This agrees with what the Apostle says here about the night and the day, for it is after this blessed day of grace, this "day of salvation" (II Cor. 6:1,2) has been brought to a close by the rapture of the Church, that this world will be plunged into the dark night of the Tribulation. Paul is saying that since we are "the children of the day" and "not of the night" (vs. 5), we belong to another category entirely. We will have been "caught up" and "the day of salvation" will have been brought to a close when the thief comes "in the night" to plunder this Christ-rejecting world. And it is on this basis that we are exhorted not to sleep but to watch and be sober (vs. 6).
According to vs. 7, nighttime is the time when people sleep or indulge in partying, but for us it is not night, thus "... let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for an helmet, the hope of salvation" (vs. 8). But what is this "hope of salvation" of which he speaks in vs. 8 ? It is not our salvation from the penalty of sin. It is our salvation from "the wrath to come" and, indeed, our complete salvation (Rom. 8:23; 13:11) "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep we should live together with Him” (vs. 9, 10).
Vs. 12-13...The closing words of Paul's First Epistle to the Thessalonians are filled with sound, practical exhortations we all should take to heart. There is in most, or all, of us the natural tendency to be interested in the wonderful things the Spirit has prepared for us, but to lose interest when He begins applying these blessed truths to our conduct. The Apostle deals with the believer's relationship to his spiritual leaders, and exhorts us to “recognize" them and to “esteem them very highly in love for their work's sake."
In Eph. 4:11 it is stated that our ascended Lord “gave... some pastors and teachers"; not one now and another then, as the Spirit may lead, but certain men whom He has called to be “pastors and teachers." This receives further emphasis in I Corinthians, also written at a time when the gifts of the Spirit were still operating. In I Cor. 12:28 the Apostle says: “And GOD HATH SET SOME in the Church," and among these are “teachers," recognized teachers, set there by God, which certainly does not suggest an assembly waiting for someone to rise and speak as he feels led of the Spirit. And vs. 29 continues, “Are all . . . teachers...?" clearly indicating that certain individuals are called of God to this ministry.
Vs. 14-28…The "unruly," those who do not recognize God-given authority, should be warned of the consequences of their conduct, upon themselves, upon the assembly as a whole, and upon the cause of Christ.
It is interesting that the very first of these final one-sentence exhortations is:
· Vs. 16…"Rejoice evermore"! Nor need adversity hinder our rejoicing, for we should see ourselves as God sees us, in Christ, "accepted" and "beloved." Thus the Apostle exhorts the Philippians saints: "Rejoice in the Lord alway; and again I say, Rejoice" (Phil. 4:4). When we consider all we have and all we are in Christ, we have reason to “rejoice evermore," even as Paul himself did as, when burdened and oppressed by cares and harassed by persecution, he represented himself as “sorrowful, yet always rejoicing" (II Cor. 6:10). A happy, thankful heart will go a long way toward making our service for Christ the more rewarding.
· Vs. 17…Talking to Him from the heart in this way is the next greatest blessing to letting Him talk to us from His heart in the Scriptures.
· Vs. 18…The words “give thanks,” include the thought of delight. We should delight with gratitude to let Him have His way with us 'in everything." This is His will 'in Christ Jesus" concerning us. And, remember, it was 'in Christ Jesus" that His whole great plan of salvation centered.
· Vs. 19-21…The believer may neglect to give the Spirit free reign in his life (I Tim. 4:14; II Tim. 1:6), or may grieve the Spirit (Eph. 4:30), or may quench His working, in himself or, as may appear from vs. 20, through others. The gift of prophecy was still operating when Paul wrote his letters to the Thessalonians. This was because all the truths of the "mystery" had not yet been revealed, and the written Word of God was not yet complete. God still often communicated His Word by the mouths of saints, who could say, "Thus saith the Lord," as the Spirit gave them utterance. We today, by comparison, can only say "Thus saith the Lord," as we point to the written Word. In the days of the Thessalonians, therefore, one might quench the Spirit by despising the prophecy of some brother in Christ. It did not follow, however, that anything such a brother might say was indeed the word of the Lord, thus the Apostle continues: "Prove [test] all things; hold fast to that which is good" (I Thess. 5:21; I Cor. 2:15; Phil. 4:8).
· Vs. 22…Paul says to abstain from anything that even looks like evil.
· Vs. 23-24…It was the Apostle's deep desire that, being wholly consecrated to God, their
whole spirit and soul and body might be preserved blameless until the Lord's coming for them (I Cor. 1:8; I Thes. 3:13). And he adds the comforting truth that the One who called them is faithful; He will keep His word to them. It should not be overlooked that in this connection Paul calls God "the very God of peace", for it is only as God sanctifies us wholly to Himself that we can enjoy true peace.
- Vs. 25…And now Paul asks the Thessalonian saints to pray for him. How often he makes this request in his epistles! He was a man of like passions as others, liable to the same temptations, engaged in a God-given ministry which called forth Satan's bitterest enmity, often exposed to dangers. Also do not forget that he was not the bold person that many have thought him to be. A dozen Scriptures bear witness to this fact, and he freely admitted it (I Cor. 1:3), and asked others to help by praying for him (Eph. 6:18-20).
- Vs. 26… Since greeting one another with a kiss was evidently a custom of that time and place--as it is in some lands today (France, Russia, Italy, the Middle East)--this passage does not bind us to greet each other precisely in this way any more than the washing of the saints' feet would here and now qualify a Christian widow for the "widow's pension" (I Tim. 5:10). In any case, the passage is written directly to and about the "brethren". Perhaps the context of a parallel passage in I Cor. 16:20 will illustrate how this admonition involves much more than mere technicalities about a mode of greeting. Aquila and Priscilla were the beloved tentmakers who had given Paul a home and employment when he first came to Corinth (Acts 18:3). They had witnessed the founding of this assembly, observing at close range, God's blessing on Paul's ministry there and must have discussed this with the believers of “the church . . . in their house." And now they all joined Aquila and Priscilla in sending their very special (“much") greetings. It is against this background that the Apostle continues: “Greet ye one another…”
And again the closing benediction: "The grace of our Lord Jesus Christ be with you" (vs. 28). How overwhelmed was the Apostle's heart with the infinite grace of God to him, the chief of sinners, to a world of sinners! Opening and closing his epistles with benedictions of grace, and constantly treating of the various aspects of God's grace to sinners and to saints, he was pre-eminently the Apostle of grace, raised up to usher in the present "dispensation of the grace of God."
No comments:
Post a Comment