First Thessalonians Chapter 5

1 Thessalonians Chapter FIVE

1 Thes. 5:1, But concerning the times and the seasons, brethren, you have no need that I should write to you.

Paul here, continues the same discussion as in the previous chapter but with emphasis placed in another area. It is not a new topic, he deals with a new issue within the same framework. The topic is still the coming of Christ (PAROUSIA).

Chapter 5 is a discussion in the same context as the previous chapter. "Times and seasons", times denotes times in general or chronology (giving exact dates of events); seasons denotes definite points or periods of time in that chronology. The expression is not a haphazard one, but refers to the whole providential arrangement marked out by God, and is here used with special emphasis upon the time of the end when the Lord was to come again. "You have no need that I write unto you." It was not because such instruction would not be useful to them, but because Paul had already by word of mouth taught them as much as could be known.

1 Thes. 5:2-3, For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape.

Remember in 4:13 he does not want them to be ignorant, then proceeds to explain to them what they do not know. Here he says, concerning the times and seasons, I don't need to explain to you because you already understand because I have already told you about it. They knew perfectly that the day of the Lord so comes as a thief in the night. Just what is the day of the Lord? What is it all about? See study on "The Day of The Lord" on my HOMEPAGE.

1 Thes. 5:4, But you, brethren, are not in darkness, so that this Day should overtake you as a thief.

In Verse 3, "when they shall say peace and safety" who are the "they" referring to? The unsaved. "Sudden destruction comes upon them" who is meant by them? The unsaved. "And they shall not escape" they there refers to the unsaved also. So for the unsaved the day of the Lord will be totally unexpected, they will be totally caught of guard. His coming for the rapture of the Church and to begin judging the world will be as a thief in the night for the unsaved. "But you, brethren" who are the "you" referred to here? Christians. "Overtake you as a thief" You here is also referring to Christians. What Paul said about the day of the Lord with its judgments catching men by surprise applies only to the wicked, the careless, the unbelieving, the spiritually unprepared. This verse makes a strong contrast between believers and the unbelievers of verse 3. If the Rapture were pretribulational and signless, that day, would in fact, overtake believers as a thief in the night. But this verse says it will not. The Lord promises His children both a sign (Luke 21:25), so they would not be caught off guard, and deliverance from His wrath (Luke 21:28).

1 Thes. 5:5, You are all sons of light and sons of the day. We are not of the night nor of darkness.

You are sons of light, you are not sons of darkness, therefore that day will not come as a thief in the night. Let me say here that Christians will not know the day or the hour that Christ will come, but they will know the general time period because of the events that will take place prior to His coming as indicated in the fig tree account.

1 Thes 5:6-8, Therefore let us not sleep, as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.

Verse 6, Christians are not to sleep as others (unbelievers) do. Christian are to watch and be sober. Why are Christians told to watch, and what are they to watch for? Turn to Rev 3:3, "Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.

Now turn to Mark 13:35-37, "Watch therefore, for you do not know when the master of the house is coming-- in the evening, at midnight, at the crowing of the rooster, or in the morning--"lest, coming suddenly, he find you sleeping. "And what I say to you, I say to all: Watch!"

The word for "watch" in theses verses are all translated from the same Greek word "GREGOREO" (gray-gor-yoo-o) (1127), "to watch," is used (a) of "keeping awake," e. g., Matt. 24:43; 26:38,40,41; (b) of "spiritual alertness," e. g., Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Thes. 5:6,10 ; 1 Pet. 5:8, RV, "be watchful" (KJV, "be vigilant"); Rev. 3:2,3; 16:15.

This word does not mean that His coming is secret, it does not mean to keep looking at the sky for His imminent return. This word has in view of being preserved from sinning and of being guided rightly in our daily life. If we do not watch, (be spiritual alert) out thoughts and attention will be focused in the wrong direction and we will fail to live holy lives in anticipation of His return.

We are to be watching unto prayer, holiness, righteous living, and obedience so as not to be lulled to sleep spiritually by the cares of the world, which will dull our spiritual senses preventing us from discerning the signs of the time that point to Christ's return. We are to watch our relationship with God so there will be nothing hindering us from being obedient to His word, and so nothing will hinder us from recognizing the signs that point to His return.

So the day of the Lord will not overtake them as a thief in the night. Watch for what? Watch for the specific indicators. As the fig tree indicates that summer is getting close when certain things happen to it. Certain events will indicate that the Lord's return, His coming to rapture the Church and begin His day of the Lord's wrath to judge the wicked.

Let me tell you my Christian friend, if you are not in prayer, if you are not in the word, if you are not obeying the word you are a candidate for being lulled to sleep in the arms of deception. If you are more concerned about obeying the doctrines of your denomination rather than obeying the doctrines of the Bible you are being lulled to sleep. Don't put your trust in a man or a denomination, put your trust in God and in His Word. For it is the truth that will set you free.

Verse 7, People who adhere to something other than the Word of God have their spiritual sensitivity dulled as a drunken man has his sensibilities deadened and has fallen asleep and is unconscious of his true condition. If your denomination teaches something that is contrary to God's Word and you believe it, deception will come upon you and you will be unconscious of the truth in God's Word.

Verse 8, Because Christians are of the day they are to be sober, that means to be self controlled, and well-balanced so they can make the proper preparations. Put on the breastplate of faith and love. Faith in God's Word and a love for God's Word will keep you true to God's Word instead of to some man or to a denomination. "Who" here, is suppose to put on for an helmet the hope of salvation, the sinner or the saint? The saint. Salvation here speaks of the believers' future inheritance, including everything that will be theirs when Jesus comes again including deliverance out from within the Great Tribulation when God cuts it short.

1 Thes. 5:9, For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ.

Whose wrath is it that we are not appointed to? The wrath of God. He delivers us from the wrath of God (the judgments of the day of the Lord) The confirming of Israel's covenant with death, will set in motion the seven years known as the seventieth week of Daniel. The first three and one-half years of the seventieth week is made up entirely of the events resulting from the opening of the first three seals (Rev. 6:1-6). As each seal is broken the first three horseman are released to carry out a specific form of deception or afflictions on the earth. These events--false christs, wars famines and plagues-- correspond to Christ's description of these same events in the Olivet Discourse, as we have already seen. Yet Christ refers to these afflictions as "merely the beginning of birth pangs" (Matt. 24:8) which occur before the great tribulation--for as Christ clearly states, it will only be after these afflictions that "they will deliver you up to tribulation" (v.9). Or as He explains a little later in (v.21), "then there will be great tribulation, such as not occurred since the beginning of the world until now, nor ever shall be." The first three and a half years, then, are "merely the beginning of the birth pangs."

However, the great tribulation by Antichrist--"that hour which is about to come upon the whole world, to test those who dwell upon the earth" (Rev. 3:10), depicted by the fourth horseman representing death--does not occur until the second half of the seventieth "week" begins. Directly related to this, it is essential to understand that the great calamities brought on by the first three horsemen are not the beginning or any part of God's day-of-the-Lord wrath; the same is true even of the great tribulation (the fourth horseman) which will follow during the second half of the seventieth week. Although this is contrary to the interpretation of many Christians who attempt to keep the church out of the seventieth week by equating the whole of the seventieth week with the wrath of God, it is essential to understand that these events do not correspond to the day-of-the-Lord wrath and that the church will not be raptured before these events occur.

The problem is not in believing that the Rapture will occur before God's wrath (this is an undisputed truth among all conservative Christians who interpret the Scriptures literally), but that his wrath begins with the opening of the seventieth week and the opening of the first seal. No matter how sincerely pretribulationalism is taught and believed, it unintentionally plays into the hands of Satan by giving the church a false sense of security from end-time affliction. It teaches that the church will be a "heavenly onlooker" to that time of tribulation, whereas in truth, God has ordained that His Church will very much be an earthly participant. The persecution of the church will be a prior condition to the wrath of God as we will see in 2 Thes. 1:4-8.

There are a number of reasons, all of them biblical and logically sound, that show why the entire seventieth week cannot be equated with the day of the Lord. Although the day of the Lord does begin sometime during the second half of the seventieth week at the opening of the seventh seal:

First, although some of the events depicted in the second, third and fourth seals are used in the O.T. to describe the wrath of God, nowhere in Scripture are the first four seal of Revelation referred to as manifestations of His wrath during the day of the Lord. Careful study of the Hebrew words translated "wrath" in the O.T. clearly indicates that the strong Hebrew word explicitly used in connection with God's day-of-the-Lord wrath against the nations is not the same Hebrew word used in relation to God's chastisement of Israel through natural disasters.

Four different Hebrew words are translated wrath or anger. CHEMA (#2534) canotes hot displeasure or indignation. CHARON (#2740) means heat or burning anger. QETSEPH (#7110) simply carries the idea of wrath or indignation. EBRAH (#5678), on the other hand, is by far the strongest of those terms and refers to the overflowing fury of God. It is only this term that is specifically used of God's day-of-the-Lord wrath, and its context is always the nations, not Israel. Zephaniah 1:14,15,18, uses EBRAH of God's judgmental wrath, but the target of the wrath are the inhabitants of the earth at large, not the nation of Israel. Ezekiel 14:19-21, is perhaps the most often used passage to support the idea that the first four seals involve God's wrath during the day of the Lord, uses the milder term CHEMAH. God's wrath is here focused on Israel, but this Hebrew term carries the idea of severe discipline but not condemning wrath. Another milder form QETSEPH is used in Numbers 16:46 and 2 Chron. 29:8,9. The third mild form CHARON is used only in Ezekiel 7:14. Here it is associated with God's discipline of Israel by Babylon, by use of sword, plague and famine. Again no mention of false messiahs. The strong Hebrew word EBRAH is used in Ezekiel 38:19-22. This passage is certainly a reference to God's wrath during the day of the Lord. But like in Zephaniah 1:14-18, the use of EBRAH in the Ezekiel 38, context refers to the wrath of God against the nations who have come against Israel in the last days (v.16), just before His wrath is poured out, not the entire seventieth week, making absolutely no reference to false messiahs, famines, plagues, or the persecution of God's own elect which embody the general focus of the first five seals.

Second, God's wrath is not spoken of in Revelation until after the sixth seal is broken and the great cosmic disturbances are displayed as the sign of the end of the age (see Matt. 24:3,29) --this sign being the event which God has told His people will announce the beginning of the day of the Lord. After the sixth seal is broken we are told that the "wrath of the Lamb" (Christ) is about to commence (Rev, 6:15-17). When the seventh seal is broken, initiating the wrath of God, His angelic reapers will directly administer His wrath; and Revelation records that indeed it is the angels who carry out the trumpet and bowl judgments, exactly as explained by Christ in the parable of the wheat and tares (Matt. 13:30,39).

Third, it is clear that Christ associates the activities of the first seal with false christs (Matt.24:5). If the four horsemen are instrument's of God's wrath, then God would be in the unthinkable position of sending "false christs" as His own agents to deceive His own elect! Such a logical contradiction is excluded not only by common sense, but explicitly by Christ Himself. When accused by the Pharisees of casting out demons by the power of Satan, the Lord said, "Any kingdom divided against itself is laid waste; and any city or house divided against itself shall not stand. And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?" (Matt. 12:25,26).

Fourth, if the entire seventieth week is the day of the Lord, the wrath of God would be directly responsible for the fifth-seal martyrdom of the "souls of those who had been slain because of the word of God, and because of the testimony which they had maintained" (Rev. 6:9). Such a position directly contradicts the divine assurance, that all who believe in Him (not just believers before the seventieth week) have the "hope of salvation [deliverance]."

The word "salvation" in 1 Thes 5:9, is translated from the Greek word SOTERIA (so-tay-ree'-ah); and it means to rescue or deliver. Vine's dictionary says, "S0TERIA" denotes deliverance, preservation, salvation, of the future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their confident hope, e. g., Rom. 13:11; 1 Thes. 5:8, and v. 9, where "salvation" is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see 1 Thes. 1:10); 2 Thes. 2:13; Heb. 1:14; 9:28; 1 Pet. 1:5; 2 Pet. 3:15; of the deliverance of the nation of Israel at the second advent of Christ at the time of "the epiphany (or shining forth) of His Parousia" 2 Thes. 2:8; Luke 1:71; Rev. 12:10;

No the fifth seal martyrdom of these faithful saints is not due to the wrath of God, it is a result of wrath that has its roots directly tied to the kingdom of darkness--not God's wrath but Satan's (Rev. 12:12).

Fifth, if the day of the Lord were to begin at the opening of the seventieth week, Antichrist would prevail over the Lord for the majority of those seven years! While God was supposedly venting His wrath upon the earth, Antichrist would be expanding his satanic kingdom. And after Michael's restraint is removed at the midpoint of the week, Satan's minion would have still greater reign over the earth, even to the point of sitting on His throne in God's temple and demanding worship from the world.

If the day of the Lord were to include the entire seventieth week, it would be a mockery of God's omnipotence. Isaiah speaks directly to that issue: For the day of the LORD of hosts shall come upon everything proud and lofty, upon everything lifted up-- and it shall be brought low-- The loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; the LORD alone will be exalted in that day, If"the Lord alone shall be exalted" in that day, it is an irrational contradiction to believe that during the Lord's own day an unhindered Antichrist will be demanding and receiving the world's worship of himself. I could give you more evidence of the fact that the entire seventieth week is not the day of the Lord but I do not want to belabor the point, the evidence is clear and Scriptural.

It is a contradiction to claim that the entire seventieth week and the day of the Lord are one and the same. This teaching is explicitly refuted by the very words of our Lord, for Christ says: "when you see all these things, recognize that He [Christ] is near, right at the door" (Matt.24:33). In the context of His promise, "these things" refers to all the events up to and including the sign of the end of the age which comes "immediately after the tribulation of those days" (v.29). Therefore the wrath of God cannot occur until after "these things" occur, making it impossible to equate the whole of the seventieth week with the wrath of God. Those, then, that hold to this view in an attempt to keep the church out of the seventieth week are preparing the sheep that they shepherd for the slaughter of Antichrist.

We shall see that Paul in 2 Thessalonians warns that those sitting under that teaching are to "let no one in any way deceive you" (2:23), then Paul goes on to give the timing, (not the exact time) of the day of the Lord, explaining that it will not come until after Antichrist "takes his seat in the temple...."

1 Thes. 5:10, who died for us, that whether we wake or sleep, we should live together with Him.

The truth here is that death has no control over the believer. It matters not if we are alive or dead we will not miss out on one promise associated with Christ's return.

1 Thes. 5:11, Therefore comfort each other and edify one another, just as you also are doing.

Because you now know that your dead loved ones in Christ, will inherit exactly the same as those who are alive at His return, comfort one another, edify and build up each other.

Paul now concludes this letter with a series of loving exhortations.

1 Thes. 5:12-13, And we urge you, brethren, to recognize those who 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. Be at peace among yourselves.

Though it is the Christian's responsibility to edify each other, he needs additional encouragement and guidance. Therefore God has called and chosen leaders, equipped by the Spirit to work among Christians. They are over believers in the Lord, that does not mean that they are more spiritual, or favored by God, or they are to Lord over God's people. It simply means they are concerned about believers, care for them, and give them help to understand the things of God.

Christians are to submit to pastors, elders, and teachers only if these people are submitted and obedient to God and His Word. You do not have to submit to leaders who operate in the flesh (carnal nature) rather than obeying God's Word. Men of God who are called of God, sent by God, and who obey God are to be highly esteemed by those whom they serve. They are not to be placed on a pedestal and worshipped. It means they are to be respected, prayed for, and cared for by those whom God has placed in their care.

"Esteem them in love for their work's sake". This implies that these spiritual leaders are really working hard as servants of the body, not as lord's over them. If you do this to godly appointed men you will be at peace among yourselves.

1 Thes. 5:14-15, Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.

This is an exhortation for all the church to heed. All Christians have the responsibility to warn the unruly (including the idle or lazy). The unruly include those people who uphold the doctrines of man or a denomination above the truth of God's word. "Warn" here means more than a rebuke or just telling somebody that they are wrong. It includes the idea of instructing and teaching, believers must help the "unruly" to see they are going in the wrong direction and show them how to get back on the right path (Gal. 6:1).

"Comfort the fainthearted" means to encourage those who are to weak to have any real purpose to overcome discouragement and want to give up. Upholding the weak implies holding on tightly to keep them from drifting away and to keep them in fellowship with the believers, never criticizing them for their weakness, but assuring them that they have the support of the believers and the Lord. Thus the need for patience. This kind of patience will keep believers from holding grudges and from taking revenge or trying to pay back evil with evil. When somebody gives it to you with both barrels, do not repay it with evil. If you harbor unforgivness you will suffer for it, it will eat you out inside and rob you of the joy of the Lord.

1 Thes 5:16-18, Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you.

If you do not forgive you will not be able to rejoice always, pray without ceasing, or give thanks in everything. These things are the mark of individual and collective worship. They ought to be a part of the believer's daily life. If we fail to obey these commands we are being disobedient to God's Word.

Notice it says, "in everything give thanks", not "for" everything give thanks. We are to give thanks in everything for it is the will of God to give Him thanks no matter what circumstance we find ourselves in. We give thanks to God for who He is and what He has done. He is worthy of praise no matter if we feel like praising Him or not, so we are to do it. Our praising will lift us above our circumstances and sometimes cause them to turn around.

1 Thes 5:19-22, Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil.

Do not quench the working of the Spirit in our own life or the lives of others. Do not scorn prophecies even if they are not what you believe. It is possible, however remote you may think it is, that you are wrong and the other is right. Pastors and leaders need especially to obey these commands in order for body ministry to take place. To many pastors today quench (suppress, extinguish) the fire of the Spirit. Some pastors put out the Spirit's fire because they are afraid that somebody will get into the flesh. If you are afraid of the flesh, deal with the ones in the flesh, don't act God and put a halt to the working of the Spirit. If you do, you are operating in the flesh in bringing reproach to the Spirit of God.

1 Thes 5:21,22, Test all things; hold fast what is good. Abstain from every form of evil.

The idea is to check out all things with the idea of accepting them if it is in line with God's Word. Once you have searched the scriptures to see if what is being said over the pulpit, or being done as a means of worship, hold fast to what is good and disregard what is no good. If a prophesy is of God it will line up with His Word and it will come to pass. Anything that is not done in faith is evil, abstain from it.

1 Thes 5:23, Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

Paul in his final prayer in this letter Paul is telling us that it is possible for our whole being, spirit, soul, and body to be set apart unto God. We can with the help of God bring our thoughts and our bodies in line with our recreated, born again spirit so that our whole being will be blameless, without fault, pure, and holy at Christ's coming.

1 Thes 5:24-28, He who calls you is faithful, who also will do it. Brethren, pray for us. Greet all the brethren with a holy kiss. I charge you by the Lord that this epistle be read to all the holy brethren. The grace of our Lord Jesus Christ be with you. Amen.

The one who has called you is faithful to do what has been talked about in this letter. To greet the brethren with a holy kiss was an acceptable practice in that day and in the earlier days of Christianity. It is still practiced in some cultures. Holy is the key word here. This letter contains correct doctrine so everybody is to be aware of its contents so as not to miss the message of the Spirit. Paul then closes with a benediction, a common way he ended most of his letters.