Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

4:13-18 Paul responds to the main problem facing the young church. They lacked detailed knowledge about what happens to Christians who die, because Paul did not have the opportunity to complete his teaching there (3:10) on account of being forced to leave (2:15, 17; Acts 17:5-10). Consequently, the Thessalonians did not have the understanding to cope with the recent deaths of some community members, and so they responded with bewildered hopelessness.

4:13 we do not want you to be uninformed. The Thessalonians are unaware of the things Paul will explain in vv. 14-17. those who are asleep. Paul refers to Christians who have died as being "asleep" (cf. vv. 14, 15; 5:10; also 1 Cor. 15:6, 18, 20, 51), which reinforces his main point that they will awake from the grave at the second coming. The metaphor is not intended to deny that the dead are in conscious fellowship with God in the intermediate state. Referring to death with the metaphor of sleep is simply suggested by the physical condition of those who sleep. It gains appropriateness from the fact that all who have died will rise at Christ's return. grieve as others do who have no hope. Grieving per se is not wrong (cf. Acts 8:2), but it is wrong to grieve in a hopeless manner like unbelievers. The Thessalonians apparently did not understand that deceased Christians would rise from the dead and thus would not miss out on the blessings brought by the second coming. Epitaphs from the first century indicate that most first-century Greeks had a strongly pessimistic view of death.

4:14 rose again. The resurrection of Christ is the center of God's plan for history and is the basis for hope in the future resurrection of the body (1 Cor. 15:42-57; Rev. 21:4). through Jesus, God will bring. Jesus is shown to be God's mediator of salvation who will "bring" deceased Christians with him (those who have fallen asleep), that is, the souls of those who have been in heaven with Christ up to this point. The direction of movement (whether upward or downward) is debated, although the allusion to Zech. 14:5 suggests a picture of Christ coming down from heaven, bringing with him the souls of those who have already died. Paul's point is that all the Christians who have died ("fallen asleep") will be with Christ in his second coming, as Christ descends to earth. Paul then explains in more detail (in 1 Thess. 4:16-17) how the dead are able to be present with Christ--that is, because their bodies will, at that moment, be resurrected and reunited with their souls, as they are "caught up to meet the Lord in the air" (v. 17).

4:15 Word from the Lord probably refers to something the Lord revealed personally to Paul, which he then states in vv. 15b-17. We who are alive does not imply that Paul was convinced that he himself would be alive at the second coming, but rather that all Christians should be prepared for Christ to return during their lifetime. who are left. Left behind, that is, by all Christians who have already departed this life. will not precede those who have fallen asleep. It is unclear whether the Thessalonians were assuming that the dead would rise only after the second coming, or whether they thought that the dead had no hope of salvation at all.

4:16-17 cry of command . . . voice of an archangel . . . trumpet of God. The three noises summon the dead to wake from their slumber. The only "archangel" identified in the Bible is Michael (Jude 9). Trumpets in the OT proclaimed the Lord's presence (Ex. 19:16; 1 Chron. 16:6; Ps. 47:5; Joel 2:1; Zech. 9:14); in Jewish tradition, the "trumpet" was associated with battle, the day of the Lord, and the resurrection (cf. 1 Cor. 15:52). first . . . Then. Dead Christians rise from their graves to the realm of the living, and then the living and the dead together are caught up from the earth into the air to meet Christ. The Greek for "caught up" (harpazō, "to grab or seize suddenly, to snatch, take away") gives a sense of being forcibly and suddenly lifted upward (see John 6:15; Acts 8:39). together with. The dead Christians would suffer no disadvantage (cf. "we who are alive . . . will not precede," 1 Thess. 4:15). clouds. Probably not earthly rain clouds but the clouds of glory that surround the presence of God (cf. Ex. 13:21; 33:9-10; 40:38; Num. 12:5; 1 Kings 8:10-11; Ps. 97:2; Dan. 7:13; Matt. 17:5; Mark 13:26; Acts 1:9; Rev. 14:14). to meet. The Greek term apantēsis is often used of an important dignitary's reception by the inhabitants of a city, who come out to greet and welcome their honored guest with fanfare and celebration, then accompany him into the city (cf. Matt. 25:6; Acts 18:15; a related term hypantēsis is used in Matt. 25:1; John 12:13). It may indicate that the subsequent movement of the saints after meeting Christ "in the air" conforms to Christ's direction, thus in a downward motion toward the earth. However, some interpreters caution that the vivid symbolism of apocalyptic language must be kept in mind to avoid over-interpretation of the apocalyptic details. in the air. The sky.

4:18 Clear teaching about the Lord's return should result in comfort and encouragement (Paul's goal), rather than fear and divisiveness. These words refers to vv. 13-17.

5:1-11 These verses are closely linked to 4:13-18: both offer reassurance concerning the fate of Christians at the second coming, and 5:9-10 alludes back to 4:13-18. It seems that the Thessalonians either were worried that they might not be prepared for the day of the Lord or were insecure about their status on that day in view of the recent unexpected deaths.

5:1 Now concerning. Paul may be responding to a question from the Thessalonians communicated by Timothy. the times and the seasons. That is, when the day of the Lord will occur (cf. Acts 1:7). The Thessalonians' question likely arose more from anxiety than idle curiosity, since Paul's answer reassures rather than rebukes them and seems concerned with both the "how" and the "when" of the day of the Lord. you have no need to have anything written to you. In spite of what the Thessalonians apparently think, there is no real need for Paul to write them on this matter.

5:2-3 The phrase day of the Lord is common in the OT Prophets (see note on Amos 5:18-20). It refers to the great and terrible day when Yahweh will intervene to punish the disobedient (e.g., Isa. 13:6-16; Joel 1:13-15; 2:1-11; Obad. 15-20; Mal. 4:5) and to save the faithful (e.g., Isa. 27:2-13; Jer. 30:8-9; Joel 2:31-32; Obad. 21). In Paul's letters it is equated with the second coming. like a thief in the night. Throughout the NT, the thief simile suggests unexpectedness and unwelcomeness (Matt. 24:43-44; Luke 12:39-40; 2 Pet. 3:10; Rev. 3:3; 16:15). The negative aspect is clearly present in 1 Thess. 5:4, and there is no reason to think that it is absent here. However, although some have wondered whether Paul is threatening the Thessalonians with the prospect of final judgment, it seems more likely, in view of vv. 4 and 9, that he is actually reassuring believers who are insecure, perhaps as a result of the recent deaths in their midst. people. That is, unbelievers. peace and security. Possibly an allusion to imperial Roman propaganda or (perhaps more likely) to Jer. 6:14 (or Jer. 8:11), where similar language is used of a delusional sense of immunity from divine wrath. labor pains. An analogy referring to the judgment and destruction on the day of the Lord. Cf. Isa. 13:8; Jer. 6:24.

5:4 But you. The Thessalonian Christians are not among the people who say "peace and security" and upon whom sudden destruction will come (v. 3). in darkness. The realm of sin, evil, unenlightenment, and estrangement from God. surprise you like a thief. The day of the Lord will not be a "thief-like," unwelcome surprise for the Thessalonian Christians, as it will be for unbelievers (see v. 2).

5:5 For. Paul grounds his assurance of v. 4 in the Thessalonians' status and destiny. children of light. This phrase is used in Jewish literature and in the NT (e.g., Luke 16:8; John 12:36) of those who belong to the realm of God and his salvation (Col. 1:13). children of the day. This phrase, which is unique to Paul, seems to link the concepts of "light" and "day" together. Thus, because Jesus is "the light of the world" (John 8:12; 9:5), Christians are "children of the light"; but Christians are also those who are called to live a godly life as people who "belong to the day" (1 Thess. 5:8) and who are destined to inherit salvation on "the day of the Lord," when Christ (the light of the world) will return in power and great glory (cf. Matt. 24:30; Mark 13:26; Luke 21:27). We. Paul shifts to the first person plural to reinforce his confirmation and perhaps to prepare for and soften the exhortation of 1 Thess. 5:6-8. night . . . darkness. The dominion of evil and enmity with God.

5:6 So then. Paul gives general exhortations based on the reassurances of v. 5. To sleep is to be morally and spiritually disengaged, and/or living without a consciousness of the coming day.

5:8 breastplate . . . helmet. Paul is drawing on Isa. 59:17, where the Lord is portrayed as a warrior wearing armor. Here Christians, as those destined to stand alongside the Lord on the last day, are called to put on his armor (see Eph. 6:10-20). faith and love . . . hope. The triad of essential Christian traits (see 1 Cor. 13:13; 1 Thess. 1:3).

5:9 For connects this verse with either vv. 6-8 in general or the specific exhortation in v. 8 to put on the helmet of hope. Paul restates what he said in v. 4: the Thessalonians have nothing to worry about, because they are destined not for wrath but for salvation at the second coming.

5:10 awake or asleep. Alive or dead. "Awake" alludes to the concern of the living Christians regarding their destiny on the day of the Lord (vv. 1-11), while "asleep" alludes to the destiny of deceased Christians (4:13-18). live. At the second coming, Christians will experience a new quality of life in the company of Christ.

5:11 just as you are doing. As elsewhere (e.g., 4:1), Paul seeks to avoid looking as if he is criticizing the Thessalonians. As in 4:18, his purpose is encouragement.