4:18 comfort one another. The primary purpose of this passage is not to teach a scheme of prophecy, but rather to provide encouragement to those Christians whose loved ones have died. The comfort here is based on the following: 1) the dead will be resurrected and will participate in the Lord’s coming for His own; 2) when Christ comes the living will be reunited forever with their loved ones; and 3) they all will be with the Lord eternally (v. 17).
1 Thessalonians 5
5:1 But. Paul used familiar Gr. words here to indicate a change of topics within the same general subject of prophecy (cf. 4:9, 13; 1 Cor. 7:1, 25; 8:1; 12:1; 16:1). The expression here points to the idea that within the broader context of the end time coming of the Lord Jesus, the subject is changing from a discussion of the blessings of the rapture of believers to the judgment of unbelievers. times and the seasons. These two terms mean the measurement of time and the character of the times respectively (cf. Dan. 2:21; Acts 1:7). Many of them expected the Lord to come in their lifetime and were confused and grieved when their fellow believers died before His coming (see notes on 4:13–18). They were concerned about the delay. Apparently, the Thessalonians knew all that God intended believers to know about coming judgment, and Paul had taught them what they hadn’t known about the Rapture (4:13–18), so Paul exhorted them to live godly lives in light of coming judgment on the world, rather than to be distracted by probing into issues of prophetic timing. They could not know the timing of God’s final judgment, but they knew well that it was coming unexpectedly (v. 2).
5:2 day of the Lord. There are 19 indisputable uses of “the Day of the Lord” in the OT and 4 in the NT (cf. Acts 2:20; 2 Thess. 2:2; 2 Pet. 3:10). The OT prophets used “Day of the Lord” to describe near historical judgments (see Is. 13:6–22; Ezek. 30:2–19; Joel 1:15; Amos 5:18–20; Zeph. 1:14–18) or far eschatological divine judgments (see Joel 2:30–32; 3:14; Zech. 14:1; Mal. 4:1, 5). Six times it is referred to as the “day of doom” and 4 times “day of vengeance.” The NT calls it a day of “wrath,” day of “visitation,” and the “great day of God Almighty” (Rev. 16:14). These are terrifying judgments from God (cf. Joel 2:30, 31; 2 Thess. 1:7–10) for the overwhelming sinfulness of the world. The future “Day of the Lord” which unleashes God’s wrath, falls into two parts: 1) the end of the 7 year tribulation period (cf. Rev. 19:11–21), and 2) the end of the Millennium. These two are actually 1,000 years apart and Peter refers to the end of the 1,000 year period in connection with the final “Day of the Lord” (cf. 2 Pet. 3:10; Rev. 20:7–15). Here, Paul refers to that aspect of the “Day of the Lord,” which concludes the tribulation period. a thief in the night. This phrase is never used to refer to the rapture of the church. It is used of Christ’s coming in judgment on the Day of the Lord at the end of the 7 year tribulation which is distinct from the rapture of the church (see note on 4:15) and it is used of the judgment which concludes the Millennium (2 Pet. 3:10). As a thief comes unexpectedly and without warning, so will the Day of the Lord come in both its final phases.
5:3 “Peace and safety!” Just as false prophets of old fraudulently forecast a bright future, in spite of the imminence of God’s judgment (Jer. 6:14; 8:11; 14:13, 14; Lam. 2:14; Ezek. 13:10, 16; Mic. 3:5), so they will again in future days just before the final Day of the Lord destruction. labor pains. The Lord used this same illustration in the Olivet Discourse (see note on Matt. 24:8). It portrays the inevitability, suddenness, inescapable nature, and painfulness of the Day of the Lord.
5:4 But you, brethren. Paul dramatically shifts from the third person plural pronoun (3 times in v. 3) to the second person plural. Because the church is raptured before the judgment of the Day of the Lord, believers will not be present on earth to experience its terrors and destruction (v. 3). not in darkness. Believers have no part in the Day of the Lord, because they have been delivered from the domain of darkness and transferred to the kingdom of light (Col. 1:13). Jesus taught that to believe in Him would remove a person from spiritual darkness (John 8:12; 12:46). The contrast between believers and the lost is emphatic and Paul draws it out all the way through v. 7. Believers will not experience the wrath of God because they are different in nature. Unbelievers are in darkness (cf. v. 2, “in the night”), engulfed in mental, moral, and spiritual darkness because of sin and unbelief (cf. John 1:5; 3:19; 8:12; 2 Cor. 4:6; Eph. 4:17, 18; 5:8, 11). All these people are children of Satan (cf. John 8:44) who is called “the power of darkness” (Luke 22:53). The Day of the Lord will “overtake” them suddenly and with deadly results.
5:5 sons of light. This is a Heb. expression that characterizes believers as children of God, their heavenly Father, who is light and in whom is no darkness at all (1 John 1:5–7). Cf. Luke 16:8; John 8:12; 12:36. Believers live in a completely different sphere of life than those who will be in the Day of the Lord.
5:6 let us not sleep. Because believers have been delivered from the domain of darkness, they are taken out of the night of sin and ignorance and put into the light of God. Because Christians are in the light, they should not sleep in spiritual indifference and comfort, but be alert to the spiritual issues around them. They are not to live like the sleeping, darkened people who will be jolted out of their coma by the Day of the Lord (v. 7), but to live alert, balanced, godly lives under control of the truth.
5:8 breastplate. Paul pictured the Christian life in military terms as being a life of soberness (alertness) and proper equipping. The “breastplate” covers the vital organs of the body. “Faith” is an essential protection against temptations, because it is trust in God’s promise, plan, and truth. It is unwavering belief in God’s Word that protects us from temptation’s arrows. Looking at it negatively, it is unbelief that characterizes all sin. When believers sin, they have believed Satan’s lie. Love for God is essential, as perfect love for Him yields perfect obedience to Him. Elsewhere the warrior’s breastplate has been used to represent righteousness (Is. 59:17; Eph. 6:14). Faith elsewhere is represented by a soldier’s shield (Eph. 6:16). The “helmet” is always associated with salvation in its future aspects (cf. Is. 59:17; Eph. 6:17). Our future salvation is guaranteed, nothing can take it away (Rom. 13:11). Paul again combined faith, love, and hope (cf. 1:3). See notes on Eph. 6:10–17.
5:9 wrath. This is the same wrath referred to in 1:10 (see notes there). In this context (note especially the contrast), it appears obvious that this wrath refers to God’s eternal wrath, not His temporal wrath during the tribulation period (cf. Rom. 5:9).
5:10 wake or asleep. This analogy goes back to 4:13–15 and refers to being physically alive or dead with the promise that, in either case, we will one day live together (cf. 4:17; John 14:1–3) forever with the Savior who died as the substitute for our sins. Cf. Rom. 4:9; Gal. 1:4; 2 Cor. 5:15, 21.
5:12 recognize. This does not mean simple face recognition, but that the people are to lit. know their pastors well enough to have an intimate appreciation for them and to respect them because of their value. The work of pastors is summarized in a 3-fold description which includes: 1) laboring, working to the point of exhaustion; 2) overseeing, lit. standing before the flock to lead them in the way of righteousness; and 3) admonishing, instructing in the truths of God’s Word. Cf. Heb. 13:7, 17.
5:13 esteem. In addition to knowing pastors (see notes on v. 12), congregations are to think rightly and lovingly of their pastors, not because of their charm or personality, but because of the fact that they work for the Chief Shepherd as His special servants (cf. 1 Pet. 5:2–4). They are also to submit to their leadership so that “peace” prevails in the church.
5:14, 15 we exhort you. Paul has discussed how the pastors are to serve the people and how the people are to respond to the pastors (vv. 12, 13). In these verses, he presents how the people are to treat each other in the fellowship of the church. The “unruly,” those out of line, must be warned and taught to get back in line. The “fainthearted,” those in fear and doubt, must be encouraged and made bold. The “weak,” those without spiritual and moral st
rength, must be held up firmly. Patience, forgiveness and acts of goodness must prevail between all the people.
5:16–22 Paul gave a summary of the Christian’s virtues. These verses provide the foundational principles for a sound spiritual life in brief, staccato statements that, in spite of their brevity, give believers the priorities for successful Christian living.
5:16 Rejoice. Joy is appropriate at all times. Cf. Phil. 2:17, 18; 3:1; 4:4.
5:17 pray. This does not mean pray repetitiously or continuously without a break (cf. Matt. 6:7, 8), but rather pray persistently (cf. Luke 11:1–13; 18:1–8) and regularly (cf. Eph. 6:18; Phil. 4:6; Col. 4:2, 12).
5:18 give thanks. Thanklessness is a trait of unbelievers (cf. Rom. 1:21; 2 Tim. 3:1–5). “This is the will of God” includes vv. 16, 17.
5:19 quench. The fire of God’s Spirit is not to be doused with sin. Believers are also instructed to not grieve the Holy Spirit (Eph. 4:30), but to be controlled by the Holy Spirit (Eph. 5:18) and to walk by the Holy Spirit (Gal. 5:16).
5:20 prophecies. This word can refer to a spoken revelation from God (cf. Acts 11:27, 28; 1 Tim. 1:18; 4:14), but most often refers to the written word of Scripture (cf. Matt. 13:14; 2 Pet. 1:19–21; Rev. 1:3; 22:7, 10, 18, 19). These “prophecies” are authoritative messages from God through a well recognized spokesman for God that, because of their divine origin, are not to be treated lightly. When God’s Word is preached or read, it is to be received with great seriousness.
5:21, 22 Test all things. This call for careful examination and discernment is in response to the command of v. 20. One is never to downgrade the proclamation of God’s Word, but to examine the preached word carefully (cf. Acts 17:10, 11). What is found to be “good” is to be wholeheartedly embraced. What is “evil”or unbiblical is to be shunned.
5:23 God…sanctify you. Having concluded all the exhortations beginning in 4:1, and especially from vv. 16–22, Paul’s ending benediction acknowledged the source for obeying and fulfilling them all. It is not within human power to be sanctified in all these ways (cf. Zech. 4:6; 1 Cor. 2:4, 5; Eph. 3:20, 21; Col. 1:29). Only God (cf. Rom. 15:33; 16:20; Phil. 4:9; Heb. 13:20 for references to God as “peace”) “Himself” can separate us from sin to holiness “completely.” whole spirit, soul, and body. This comprehensive reference makes the term “completely” more emphatic. By using spirit and soul, Paul was not indicating that the immaterial part of man could be divided into two substances (cf. Heb. 4:12). The two words are used interchangeably throughout Scripture (cf. Heb. 6:19; 10:39; 1 Pet. 2:11; 2 Pet. 2:8). There can be no division of these realities, but rather they are used as other texts use multiple terms for emphasis (cf. Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27). Nor was Paul a believer in a 3-part human composition (cf. Rom. 8:10; 1 Cor. 2:11; 5:3–5; 7:34; 2 Cor. 7:1; Gal. 6:18; Col. 2:5; 2 Tim. 4:22), but rather two parts: material and immaterial. at the coming. This fourth mention of Christ’s parousia refers to the rapture of the church as it has previously at 2:19; 3:13; 4:15.
5:24 calls you. This, as every time the divine call is mentioned in the NT, refers to God’s effectual call of His chosen ones to salvation (cf. 2:12; 4:7; Rom. 1:6, 7; 8:28; 1 Cor. 1:9; Eph. 4:1, 4; 2 Tim. 1:9; 1 Pet. 2:9; 5:10; 2 Pet. 1:10). The God who calls will also bring those whom He calls to glory and none will be lost (cf. John 6:37–44; 10:28, 29; Rom. 8:28–39; Phil. 1:6; Jude 24).
5:26 holy kiss. This gesture of affection is commanded 5 times in the NT (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14) and refers to the cultural hug and kiss greeting of the first century which for Christians was to be done righteously in recognition that believers are brothers and sisters in the family of God.
5:27 Public reading was the foundation of spiritual accountability (cf. Gal. 4:16; 2 Thess. 3:14).
5:28 Cf. Rom. 16:20, 24; 2 Thess. 3:18.
1 Thessalonians 1
1:1 a 1 Pet. 5:12
1:1 b Acts 17:1–9
1:1 1 NU omits from God our Father and the Lord Jesus Christ
1:2 c Rom. 1:8; 2 Thess. 1:3
1:3 d John 6:29
1:3 e Rom. 16:6
1:4 f Col. 3:12
1:5 g Mark 16:20
1:5 h 2 Cor. 6:6
1:5 i Heb. 2:3
1:6 j 1 Cor. 4:16; 11:1
1:6 k Acts 5:41; 13:52; 2 Cor. 6:10; Gal. 5:22
1:8 l Rom. 10:18
1:8 m Rom. 1:8; 16:19; 2 Cor. 2:14; 2 Thess. 1:4
1:9 n 1 Thess. 2:1
1:9 o 1 Cor. 12:2
1:10 p (Rom. 2:7)
1:10 q Matt. 3:7; Rom. 5:9
1 Thessalonians 2
2:2 a Acts 14:5; 16:19–24; Phil. 1:30
2:2 b Acts 17:1–9
2:2 1 NU, M omit even
2:3 c 2 Cor. 7:2
2:4 d 1 Cor. 7:25
2:4 e Titus 1:3
2:4 f Gal. 1:10
2:4 g Prov. 17:3
2:5 h 2 Cor. 2:17
2:5 i Rom. 1:9; 1 Thess. 2:10
2:5 2 pretext for greed
2:6 j 1 Tim. 5:17
2:6 k 1 Cor. 9:4
2:6 l 2 Cor. 11:9
2:6 m 1 Cor. 9:1
2:7 n 1 Cor. 2:3
2:8 o Rom. 1:11
2:8 p 2 Cor. 12:15; 1 John 3:16
2:9 q Acts 18:3; 20:34, 35; 1 Cor. 4:12; 2 Thess. 3:7, 8
2:9 r 2 Cor. 12:13
2:10 s 2 Cor. 1:12; 1 Thess. 1:5
2:10 t 2 Cor. 7:2
2:11 3 NU, M implored
2:12 u Eph. 4:1; Col. 1:10
2:12 v Rom. 8:28; 1 Cor. 1:9; 1 Thess. 5:24; 2 Thess. 2:14; (2 Tim. 1:9)
2:13 w Rom. 1:8; 1 Thess. 1:2, 3
2:13 x Mark 4:20
2:13 y (Matt. 10:20; Gal. 4:14)
2:13 z (1 Pet. 1:23)
2:14 a Gal. 1:22
2:14 b Acts 17:5; 1 Thess. 3:4; 2 Thess. 1:4
2:15 c Luke 24:20; Acts 2:23
2:15 d Jer. 2:30; Matt. 5:12; 23:34, 35; Acts 7:52
2:15 e Esth. 3:8
2:15 4 hostile
2:16 f Luke 11:52
2:16 g Gen. 15:16; Dan. 8:23; Matt. 23:32
2:16 h Matt. 24:6
2:17 i 1 Cor. 5:3
2:18 j Rom. 1:13; 15:22
2:19 k 2 Cor. 1:14
2:19 l Prov. 16:31
2:19 m Jude 24
2:19 n 1 Cor. 15:23
1 Thessalonians 3
3:2 a Rom. 16:21
3:3 b Eph. 3:13
3:3 c John 16:2; Acts 9:16; 14:22; 1 Cor. 4:9; 2 Tim. 3:12; 1 Pet. 2:21
3:4 d Acts 20:24
3:5 e 1 Cor. 7:5
3:5 f Gal. 2:2
3:6 g Acts 18:5
3:6 h Phil. 1:8
3:7 i 2 Cor. 1:4
3:8 j (Eph. 6:13, 14); Phil. 4:1
3:10 k 2 Cor. 13:9; Col. 4:12
3:11 l Mark 1:3
3:12 m Phil. 1:9; 1 Thess. 4:1, 10; 2 Thess. 1:3
3:13 n 2 Thess. 2:17
1 Thessalonians 4
4:1 a 1 Cor. 15:58
4:1 b Phil. 1:27; Col. 1:10
4:3 c (Rom. 12:2)
4:3 d Eph. 5:27
4:3 e (1 Cor. 6:15–20; Col. 3:5)
4:4 f Rom. 6:19
4:5 g Col. 3:5
4:5 h Eph. 4:17, 18
4:5 i 1 Cor. 15:34
4:6 j 2 Thess. 1:8
4:7 k Lev. 11:44; (Heb. 12:14); 1 Pet. 1:14–16
4:8 l Luke 10:16
4:8 m 1 Cor. 2:10
4:8 1 NU who also gives
4:9 n (Jer. 31:33, 34); John 6:45; 15:12, 17; (1 John 2:27)
4:9 o Matt. 22:39
4:10 p 1 Thess. 3:12
4:11 q 2 Thess. 3:11; 1 Pet. 4:15
4:11 r Acts 20:35
4:12 s Rom. 13:13; Col. 4:5; (1 Pet. 2:12)
4:13 t Lev. 19:28
4:13 u (Eph. 2:12)
4:13 2 Died
4:14 v 1 Cor. 15:13
4:14 w 1 Cor. 15:20, 23
4:14 3 Or through Jesus sleep
4:15 x 1 Kin. 13:17; 20:35; 2 Cor. 12:1; Gal. 1:12
> 4:15 y 1 Cor. 15:51, 52; 1 Thess. 5:10
4:15 4 Dead
4:16 z (Matt. 24:30, 31)
4:16 a (1 Cor. 15:52)
4:16 b (1 Cor. 15:23); 2 Thess. 2:1; Rev. 14:13; 20:6
4:17 c (1 Cor. 15:51–53); 1 Thess. 5:10
4:17 d Dan. 7:13; Acts 1:9; Rev. 11:12
4:17 e John 14:3; 17:24
4:18 f 1 Thess. 5:11
1 Thessalonians 5
5:1 a Matt. 24:3
5:2 b Luke 21:34; 1 Thess. 5:4; (2 Pet. 3:10); Rev. 3:3; 16:15
5:3 c Is. 13:6–9
5:3 d Hos. 13:13
5:4 e (Acts 26:18); Rom. 13:12; Eph. 5:8; 1 John 2:8
5:5 f Eph. 5:8
5:6 g Matt. 25:5
5:6 h Matt. 25:13; Mark 13:35; (1 Pet. 5:8)
5:6 1 self-controlled
5:7 i (Luke 21:34)
5:7 j Acts 2:15; 2 Pet. 2:13
5:8 k Is. 59:17; Eph. 6:14
5:9 l Rom. 9:22
5:9 m (2 Thess. 2:13)
5:10 n 2 Cor. 5:15
5:11 2 Or encourage
5:11 3 build one another up
5:12 o 1 Cor. 16:18; 1 Tim. 5:17; Heb. 13:7, 17
5:12 4 instruct or warn
5:13 p Mark 9:50
5:14 q 2 Thess. 3:6, 7, 11
5:14 r Heb. 12:12
5:14 s Rom. 14:1; 15:1; 1 Cor. 8:7
5:14 t Gal. 5:22
5:14 5 encourage
5:14 6 insubordinate or idle
5:15 u Lev. 19:18
5:15 v Rom. 12:9; Gal. 6:10; 1 Thess. 5:21
5:16 w (2 Cor. 6:10)
5:17 x Eph. 6:18
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