“in everything give thanks; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18).

1 Thessalonians 5:18 surely ranks among the most difficult passages to apply in all Scripture. In light of the pain and suffering that has marked human history, the command to “give thanks in everything” may seem almost impossible. Does this passage really mean we should give thanks when a senseless tragedy, a ruinous loss, or a horrific occurrence takes place? While such questions are custom-made for internet memes generated by those who wish to reject the possibility of a Creator, there are good answers available for those who seek to discover them.

First, we should acknowledge that it is not possible to “…give thanks in all circumstances” (ESV) without faith. As mentioned earlier, we can define faith as “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ Genuine Biblical faith should never be mistaken for “blind faith” or faith in something that has no basis in reality. Instead, real Biblical faith involves a belief in a God who has already proven Himself through the Scriptures.

Next, we must recognize that God is in control of all things. If God were not in control of all things, He would be little more than a cinematic superhero- a being with extraordinary abilities but nothing more. As one scholar often observed, “If there is even one maverick molecule in the universe—one molecule running loose outside the scope of God’s sovereign ordination—we cannot have the slightest confidence that any promise God has ever made about the future will come to pass.” ₍₂₎

Finally, it is essential to acknowledge that God loves us and has our best interests in mind even in the midst of a tragedy. In the words of another Pastoral commentator, “Sometimes the circumstances of my life do not indicate that God loves me. From my vantage point it looks like tragedy. This is because I can only see in part and I only know in part.” ₍₃₎

With these things in mind, we can say that God uses such things to reflect His eternal purpose for our lives. As Paul the Apostle counseled the New Testament-era church at Rome…

“all things work together for good to those who love God and are called according to His purpose” (Romans 8:28).

“The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

We’ll consider another aspect of this passage that can help us maintain the right perspective on these questions next.

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(2) Sproul, R. C. (2012). Does God Control Everything? (First edition, Vol. 14, p. 36). Orlando, FL: Reformation Trust.

(3) Chuck Smith, Sermon Notes for Ephesians 5:20 https://www.blueletterbible.org/Comm/smith_chuck/SermonNotes_Eph/Eph_56.cfm

 
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“pray without ceasing” (1 Thessalonians 5:17).

As we seek to “pray without ceasing,” some may be concerned with the appropriateness of praying for something more than once. In addition to Jesus’ example in the garden of Gethsemane, we can also look for guidance on this subject in the form of a parable Jesus once shared with His disciples….

“Then He spoke a parable to them, that men always ought to pray and not lose heart, saying: ‘There was in a certain city a judge who did not fear God nor regard man. Now there was a widow in that city; and she came to him, saying, ‘Get justice for me from my adversary.’ And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man, yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’

Then the Lord said, ‘Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (Luke 18:1-8).

In considering this passage, we should remember that a parable represents a brief story that illustrates a spiritual truth or moral lesson. Therefore, this portion of Scripture should provide us with confidence in bringing our needs before God as often as necessary.

We should also be mindful of Jesus’ message from Matthew 7:7: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (NIV). The word “knock” refers to the plural act of “knocking” on a door in the original language of that passage. This reflects a standard practice for anyone who seeks entry to a place with a closed door.

You see, people rarely knock once when a door is closed to them. Instead, most people knock multiple times so those inside will know that someone desires to enter. In fact, people will often continue to knock at a door until someone answers, especially if they suspect someone is home. In a similar manner, we can say that “God is always home” when we approach Him through faith in Christ. If we have have a need, we should continue to knock in prayer until the door opens to us and the answer arrives.

 
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“pray without ceasing” (1 Thessalonians 5:17).

This directive to “pray without ceasing” may seem to conflict with another Biblical teaching from the gospel of Matthew: “…when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore do not be like them. For your Father knows the things you have need of before you ask Him” (Matthew 6:7-8).

To better understand the relationship between these two seemingly divergent passages, we should first consider the difference between “praying without ceasing” and a “vain repetition.” To illustrate this difference, we can use the example of two individuals who are engaged in an ordinary conversation. Just as two people can enjoy an ongoing conversation without repeating themselves, the same is true in our communication with God. Because of this, we can associate a person who prays without ceasing with someone who enjoys a “running conversation” with God in prayer.

On the other hand, Matthew 6:7-8 describes the type of person who believes that he or she can obtain something from God by repeating the same words over and over in prayer. The difference is this: a “vain repetition” represents a habitual prayer that reflects little real emotional, spiritual, or intellectual involvement. A person who prays in this manner is someone who is simply “going through the motions” in his or her prayers. Therefore, we can identify a person who regularly communicates with God in an honest, heartfelt manner as someone who “prays without ceasing.”

Finally,  should we be concerned about praying for something more than once as we seek to pray without ceasing? Well, the following incident from Jesus’ life offers an answer to that question…

“Then they came to a place which was named Gethsemane; and He said to His disciples, ‘Sit here while I pray.’ …Then He came and found them sleeping, and said to Peter, ‘Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.’ Again He went away and prayed, and spoke the same words” (Mark 14:32, 37-39).

So in light of Jesus’ example here in the Garden of Gethsemane, we can say that it is appropriate to bring our needs before God in prayer as often as necessary. If we experience the same need today as we did yesterday, we should bring that need before God again to seek His help. We’ll illustrate this idea with a further look at one of Jesus’ parables next.

 
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“Rejoice always” (1 Thessalonians 5:16).

While it may be easy to rejoice when things are going well, it is often more difficult to understand how we can rejoice amid the hardships, trials, difficulties, and painful situations we encounter in life.

In addressing this question, we can begin with the acknowledgment that real pain may sometimes accompany the events of life. Therefore, we would be ill-advised to ignore the authentic nature of that pain or pretend it doesn’t exist. Nor should we ignore the harsh realities of traumatic life events in seeking to make sense of such things when they occur. Instead, we would be better served to adopt a change of perspective that focuses upon the eternal rather than the temporal.

We’ll talk more about this eternal perspective when we reach 1 Thessalonians 5:18: “Give thanks in every situation because this is God’s will for you in Christ Jesus” (CEB). For now, one commentator elaborates upon this passage in the context of the first-century Thessalonian church…

“This is not a sugar-coated call for putting on a happy face in the midst of difficulties. Here is a church that is undergoing severe hardship because of its faith in Christ. God’s will for such a community, both as individuals and as they gather for worship, is that as a matter of first importance they continue to exalt Christ by rejoicing, with him as the focus.” ₍₁₎

Even in the midst of sorrow, suffering, or pain, we can still find reason to rejoice in Christ. While the circumstances of life may not give us cause for rejoicing, we can find encouragement in Jesus’ message to us from John 16:33: “I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but take courage—I have conquered the world” (NET).

Finally, one scholar addresses the seeming inconsistency that exists between this verse and a portion of Jesus’ teaching from the Sermon on the Mount…

“PROBLEM: Paul commands us here to ‘Rejoice in the Lord always,’ but Jesus insisted that ‘Blessed are those who mourn’ (Matt. 5:4).

SOLUTION: Properly understood, these are not mutually exclusive. Mourning is the condition and rejoicing is the result of a proper relation to God. It is those who humble themselves whom God lifts up (cf. James 4:10 ). So it is those who mourn in their spirit who will be able to rejoice in their Lord. True sorrow for sin is the antecedent of the consequent joy of salvation.” ₍₂₎

(1) Fee, Gordon D., The First and Second Letters to the Thessalonians, © 2009 Gordon D. Fee, Wm. B. Eerdmans Publishing Co. pg 214-215

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 483). Wheaton, Ill.: Victor Books.

 
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“See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” (1 Thessalonians 5:15 ESV).

As we close our look at this verse, it’s important to be conscious of our internal motives as we seek to apply this passage. For instance, it helps to remember that God is aware of any ulterior motive we may possess in choosing a particular course of action. If we seek to maintain the appearance of doing good with a different corresponding motive, we can rest assured that God is fully aware of it.

The Biblical account of Ananias and Sapphira may represent the clearest example of this reality. You see, Ananias and Sapphira were a husband and wife couple who brought a financial offering to the first-century church under false pretenses. It appears their willingness to offer that gift was motivated by a desire to secure praise, honor, and recognition for their “generosity.” However, the Apostle Peter quickly identified the inappropriate nature of their offering and their seemingly noble gesture was shown to be not what it seemed.

Jesus also had an experience with others who came to Him with disguised motives. Once after feeding five thousand people with five loaves of bread and two fish, a group of individuals sought Him out once again. But Jesus, knowing their true motive, said to them, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill” (John 6:25-26 NIV). Unfortunately, those who were seeking Jesus in this passage seemed to be less interested in Him and more interested in what He could do for them.

These examples demonstrate the need to prayerfully audit our internal motives in a given situation. For instance…

• Are there other agendas hiding behind our words or actions?
• Are we acting selfishly or unselfishly?
• Are we considering the needs of others as well as our own needs?
• Are we seeking to do the right thing or the easy thing?

While others may look upon outward appearances, God looks upon our hearts (see 1 Samuel 16:7). If our motives are good and acceptable before God, then our actions should follow as well. But if not, we should take care that we are not counted among those who are mentioned in the book of the Biblical prophet Isaiah…

“These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).

 
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“See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all” (1 Thessalonians 5:15 ASV).

In considering this portion of Scripture, it may be helpful to clarify “…what is good for one another and for all” (NET) actually involves. For instance, this passage does not prohibit us from acting in our own best interest when appropriate. However, it does imply that we have an obligation to look beyond our personal interests to the interests of others and respond accordingly. It also means that the agenda of a God-honoring life can no longer be driven exclusively by the question, “what’s best for me?”

This passage also serves to draw our attention to the nature of love as defined in 1 Corinthians 13:4-7. That portion of Scripture tells us that genuine love is not “self-seeking” (NIV) or “self-serving” (NET). In other words, love does not exclusively pursue its own best interests; instead, it chooses to anticipate the needs of others and respond in an appropriate manner.

For example, genuine love seeks to determine what is best for everyone in a given situation and willingly defers to others where necessary. While the circumstances may change from person to person, we can often identify a loving response with the following question: “What is in the best interest of the people who are involved in this situation from God’s perspective?”

Paul the Apostle expanded upon this idea in his Biblical epistle to the Philippian church…

“Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well” (Philippians 2:3-4 NET).

Finally, just as Joseph provided us with a positive embodiment of the mindset advocated here in 1 Thessalonians 5:15, another Old Testament figure named Laban offers a negative example. We first meet Laban in Genesis chapter twenty-four and his life serves an example of what not to do in seeking to pursue what is good for one another and for all.

Whenever Laban saw an opportunity to serve his own interests, he took advantage of that opportunity without concern for who might be hurt or negatively affected by his choices. In fact, Laban’s attitude was probably best summarized by the phrase, “What’s in it for me?” Therefore, we can set the right example in a world of modern-day “Labans” by following this Biblical injunction to “…pursue what is good both for yourselves and for all.”

For an in-depth look at Laban’s life, see Genesis chapters 29-31 here

 
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“See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” (1 Thessalonians 5:15 NET).

The Old Testament account of Joseph offers an example of a Biblical personality who embodied the message of 1 Thessalonians 5:15. Through an unfortunate turn of events, the Biblical book of Genesis tells us that several of Joseph’s family members seized him and sold him as a slave to a group of traveling merchants. Those merchants later sold Joseph to a man named Potiphar who served as the captain of the guard for Pharaoh, the king of Egypt.

Over time, God blessed Joseph and he eventually rose to an important position as Potiphar’s chief of staff. However, Joseph’s rise to prominence also attracted some unwanted attention…

“Now Joseph was well built and handsome. After some time the wife of Joseph’s master began to desire Joseph, and one day she said to him, ‘Have sexual relations with me.’

But Joseph refused and said to her, ‘My master trusts me with everything in his house. He has put me in charge of everything he owns. There is no one in his house greater than I. He has not kept anything from me except you, because you are his wife. How can I do such an evil thing? It is a sin against God.’ The woman talked to Joseph every day, but he refused to have sexual relations with her or even spend time with her” (Genesis 39:6-10 NCV).

We’re later told that Potiphar’s wife retaliated against Joseph for his refusal to engage in a physical relationship with her by entrapping him in a false allegation of sexual assault. That led to a lengthy prison term for Joseph even though he had done nothing wrong. Yet even when Joseph later rose to an even greater position as second-in-command in the nation of Egypt, there is no indication that he ever sought revenge against Potiphar’s wife for her false accusation against him.

In fact, Joseph even declined to punish those family members who unjustly sold him into slavery even though it was well within his power to execute them for their actions against him. In these respects, Joseph served as a living example of the attitude given to us here in 1 Thessalonians 5:15: “See to it that no one repays evil for evil to anyone, but always pursue what is good for one another and for all” (HCSB).

For an in-depth look at Joseph’s life, see Genesis chapter 37 and chapters 39-50 here

 
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“See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all” (1 Thessalonians 5:15).

Having earlier counseled his readers to “Be at peace among yourselves” (Thessalonians 5:13 ESV), the Apostle Paul will now offer some practical instruction to help us do so in the passage quoted above. We can begin to put these instructions into practice by first defining our terms.

For instance, we can define “evil” as, “the quality of being morally bad or wrong; that which causes harm, misfortune, or destruction, (or) something that is a cause or source of suffering, injury, or destruction.” ₍₁₎ To this definition, we can add one more: “Evil is the absence of something good that should exist.” In fact, the original language of this verse defines the word “evil” as “…the lack in a person or thing of those qualities which should be possessed.” ₍₂₎

So this passage tells us that we should not seek to inflict harm or injury upon those who have inflicted such things upon us. While this goes against our natural desire to strike back at those who have hurt us, our obligation to conduct ourselves in a Christ-like manner does not end in such instances. In fact, this directive also extends to our internal thoughts and attitudes, even in those instances where others seemingly “get what they deserve”…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

It also mirrors God’s response as well…

“But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:44-45 ESV).

Finally, this type of mindset follows the example Jesus set for us…

“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:21-23 ESV).

We’ll consider how one Biblical personality modeled this kind of response next.

(1) American Heritage Dictionary Of The English Language, Third Edition

(2) G2556 kakos Vines, W. E., M. A. Entry for ‘Bad’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/dictionaries/ved/b/bad.html. 1940.

 
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“Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonians 5:14).

In continuing the practical instruction that underscores the remainder of 1 Thessalonians chapter five, this verse identifies the proper response to three distinct types of individuals: the disorderly (ASV), the timid (Phillips), and the frail (WYC). Notice that Paul the Apostle exhorts “the brethren” in this passage, a phrase that encompasses “brothers and sisters” or “fellow Christians.” ₍₁₎ This implies that these instructions are not simply admonitions to church leaders; instead, they apply to every member of the church.

The first person described for us is someone who is irresponsible (HCSB), disorderly (Mounce), or undisciplined (NET). Interestingly, this word carries the following definition in the original language of this passage: “deviating from the prescribed order or rule used in Greek society of those who did not show up for work.” ₍₂₎ Another source tells us that this word is used in “…describing certain church members who manifested an insubordinate spirit, whether by excitability or officiousness or idleness.” ₍₃₎ Since Paul will address these individuals at greater length in his follow up letter to the Thessalonian church, we will simply note our responsibility to warn those who exhibit similar behaviors.

In comparison, the fainthearted and weak are to be comforted and supported. Much like a splint or cast that is used to mend, heal, and support a broken bone until it can return to its intended function, this passage identifies our responsibility to strengthen and help those who are in spiritual or emotional need. As they are taught, encouraged, and directed to depend upon Christ, those who are fearful or disheartened can find new strength and eventually become conduits of God’s comfort to those who are facing similar challenges.

The last quality involves “…patience toward all” (NMB). As one source observes, “To be patient with all is perhaps hardest of all, for the last lesson most of us learn is to suffer fools gladly.” ₍₄₎ Another commentary closes our look at this passage with an important insight regarding patience…

“Patience is to be shown to all, even towards those who actually deserve far worse. ‘Getting even’ is not to be tolerated in the church (see Mt 5:44-48; Lk 6:27-36). Rather the Christian response to wrong, whatever the source, is to try to bring good out of evil. This challenges the spirit of our age in which retaliation is seen as strength and any attempt to return good for evil is seen as weakness.” ₍₅₎

(1) NET Bible notes on 1 Thessalonians 1:4 https://netbible.org/bible/1+Thessalonians+1

(2) G813 ataktos http://www.textusreceptusbibles.com/Strongs/52005014/G813

(3) W.E Vine, “Disorderly” Vines Expository Dictionary of New Testament Words, Rev Terry Kulakowski, Editor [pg. 81]

(4) Barclay, William. “Commentary on 1 Thessalonians 5:14”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-5.html. 1956-1959.

(5) Brower, K. E. “1. Respect for Leaders (5:12-15)” In Asbury Bible Commentary. 1102. Grand Rapids: Zondervan, © 1992.

 
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“Hold them in the highest regard in love because of their work. Live in peace with each other” (1 Thessalonians 5:13 NIV).

The first-century church embraced those who differed greatly in personality, culture, socio-economic background, and emotional makeup. The same remains true of the modern-day church as well. Therefore, living in peace with those who hail from divergent walks of life continues to present a significant challenge. One commentary alerts us to the importance of this idea in a forthright manner…

“The exhortation ‘be at peace among yourselves’ is no incidental insertion. The number one problem among Christians everywhere is the problem of getting along with each other. Every believer has enough of the flesh in him to divide and wreck any local church. Only as empowered by the Spirit can we develop the love, brokenness, forbearance, kindness, tender-heartedness, and forgiveness that are indispensable for peace. A particular threat to peace which Paul may be warning against is the formation of cliques around human leaders.” ₍₁₎

Another source builds upon this warning to avoid dividing into factions…

“Though division is ungodly, it is not wrong to make distinctions between churches and ministers. God has made different churches and different ministries with different callings and characters, because the job of preaching the gospel is too big for any one group. It is one thing to prefer one minister to another, but we cannot divide into cliques behind one minister or another.” ₍₂₎

While living in peace with others may seem elusive or unachievable, the peace that God offers through Christ is our model for peace in our interpersonal relationships. Since God has forgiven us in Christ, we ought to follow His good example in seeking peace in our relationships with others. In addition, we should also recognize that we are individually responsible to God and will eventually answer to Him if we do not seek to act upon this admonition to “Live in peace with each other.” As Paul the Apostle wrote to the church at Rome…

“As far as your responsibility goes, live at peace with everyone. Never take vengeance into your own hands, my dear friends: stand back and let God punish if he will. For it is written: ‘Vengeance is mine. I will repay’.

… these are God’s words: ‘Therefore if your enemy hungers, feed him; if he thirsts, give him a drink; for in so doing you will heap coals of fire on his head’. Don’t allow yourself to be overpowered with evil. Take the offensive—overpower evil by good!” (Romans 12:18-21 Phillips).

(1) William MacDonald, Believer’s Bible Commentary 1 Thessalonians 5:13, pg.2042

(2) Guzik, Dave 1 Corinthians 1 – Jesus, the Wisdom of God http://www.enduringword.com/commentaries/4601.htm

 
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“Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, and to esteem them most highly in love because of their work. Be at peace among yourselves” (1 Thessalonians 5:12-13 NET).

The parameters given to us here in 1 Thessalonians 5:12-13 are important to remember whenever we experience conflict with a church leader. For instance, let’s consider a situation where a minister has acted insensitively or failed to meet our expectation in some way. Or perhaps there is a clergy member who holds a different opinion on a debatable issue or minor theological point.

With these scenarios in mind, we should ask if these conflicts permit us to ignore the directive given to us in the passage quoted above. In other words, do such disputes allow us to act disrespectfully or broadcast our differences in a way that serves to undermine a ministry leader? Do those disagreements give us the right to treat the clergy in a way that we do not wish to be treated?

Thankfully, the passage quoted above offers a change of perspective that can help. Notice that the acknowledgement, respect (ESV), and appreciation (GW) given to a ministerial leader is not rooted in the person but in the work that person does: “esteem them most highly in love because of their work” (emphasis added). One commentary expands on this idea with an important observation…

“Some church leaders do not command as much personal respect as others, but Paul taught that all should be held in esteem because of the nature of their responsibilities before God. Not just some respect, but the highest respect is due these leaders, and it is to come from an attitude of affection (in love) for them, again, because of their work, if for no personal reason.” ₍₁₎

While a title does not automatically elevate someone to a higher level of esteem, this portion of God’s Word instructs us to treat pastoral leaders “…with the highest regard and love because of the work they are doing” (CJB). We can turn once again to the definition of love given to us in 1 Corinthians 13:4-7 to implement this directive in our relationships with church leaders…

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things” (ESV).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1 Thessalonians 5:13]

 
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“Dear brothers and sisters, honor those who are your leaders in the Lord’s work. They work hard among you and give you spiritual guidance. Show them great respect and wholehearted love because of their work. And live peacefully with each other” (1 Thessalonians 5:12-13 NLT).

Since many spiritual leaders are content to serve with a minimum of fanfare, we may fail to grasp the immense responsibility that accompanies a pastoral ministry. Unfortunately, many clergy members tend to be recognized by those outside the church only under the following conditions:

• When they’ve experienced a moral failing.
• When they’ve made a foolish decision.
• When many thousands will watch or gather to hear them speak.

However, there are untold numbers of other church leaders who are quietly and effectively serving as Jesus’ representatives without praise, recognition, or attention. ₍₁₎ Because of this, those who are quick to criticize a clergy member may fail to recognize and appreciate the challenges that face a church leader in every phase of ministry.

For instance, a minister may question God’s calling if it seems their work is bearing little fruit. If the ministry is large or expanding, the leader will be challenged to grow along with it. The need for adequate financial support is another common concern for many clergy members. In addition, a ministerial leader must always be careful to ensure that others are treated in a manner that reflects well upon Christ, even if it means suppressing what he or she might like to say.

Another important challenge for church leaders involves the need to interact responsibly with subordinates or people who are attracted to those who hold a position of authority and power. As the old adage reminds us, “Nearly all men can stand adversity, but if you want to test a man’s character, give him power.”

Nevertheless, the greatest source of discouragement for a pastoral leader often comes in the form of a person who has broken his or her promises or betrayed that leader in some way. In fact, Paul the Apostle spoke of his own experience in that area when he told the church at Corinth that he had often been “…in perils among false brethren” (2 Corinthians 11:26). We can define such “false brethren” as those who wrongfully identify as Christians or genuine believers who represent themselves as something they’re not.

These unfortunate realities present a constant concern for the minister. For these reasons, our time is often better spent praying for our spiritual leaders than seeking to criticize them.

(1) At least in this life.

 
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“We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves” (1 Thessalonians 5:12-13).

While the passage above is only two verses long, it offers an extraordinary amount of practical information that reveals God’s will for interacting with church leaders. While it may be easy to critique the idiosyncrasies, personality traits, or perceived shortcomings of a spiritual leader, this passage should make us stop and think before doing so.

For instance, consider the Biblical qualifications for pastoral ministers as found within the New Testament book of 1 Timothy…

“A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Timothy 3:2-7).

We should keep these stringent qualifications in mind whenever we are tempted to criticize those who serve within a pastoral ministry. In addition to communicating the Word of God, we should also consider the staggering variety of issues that clergy members must address as representatives of Christ. These include (but are certainly not limited to)…

• Health-related concerns of every kind.
• Matters related to death and the grieving process.
• Marital, family, and single-parent issues, including infidelity, abandonment, child and spousal abuse, elder-care, extended-family relationships, and parenting concerns.
• Addictive and self-destructive behaviors.
• Suicides and attempted suicides.
• Legal, financial, and employment-related concerns.
• Ministering to those who are institutionalized or cannot leave their homes.
• Interacting with governmental authorities, including those that are indifferent, averse, or openly hostile to Christianity.

These are the types of issues that pastoral leaders must face with courage, strength, care, wisdom, compassion. and spiritual discernment. Therefore, we would do well to measure our assessment of church leaders through the lens of Jesus’ message from the Sermon on the Mount…

“… you will be judged by the way you criticise others, and the measure you give will be the measure you receive” (Matthew 7:2 Phillips).

 
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“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” (1 Thessalonians 5:12-13).

While there were many good and commendable things to report concerning the young church at Thessalonica, there are indications that there were a few concerns left for Paul the Apostle to address. The first of those concerns might be found here in verse twelve: “Brothers and sisters, we ask you to respect those who are working with you, leading you, and instructing you” (CEB).

You see, there is a subtle but noticeable shift in Paul’s message within this verse. For instance, Paul began this chapter by saying, “…concerning the times and the seasons, brethren, you have no need that I should write to you” (emphasis added). But here now in verse twelve, notice that the “I” has changed to “we” in his message to the church: “…we urge you, brethren” (emphasis added).

Remember that Paul had earlier dispatched a trusted associate named Timothy to check on the members of the Thessalonian congregation. Although Timothy returned to Paul with a positive report, perhaps he felt that some within their fellowship had failed to demonstrate the proper level of respect for their spiritual leaders. While there is a degree of speculation in this inference, it would help to explain this joint expression of concern.

In addition, it’s likely that the Thessalonian leadership was rather young and/or inexperienced. If Paul followed the practice of ordaining church leaders prior to his departure from Thessalonica (as mentioned in Acts 14:23 and Titus 1:5), it may account for his gentle reminder and expression of support for these leaders.

In a larger sense, this passage directs us to consider the call to leadership within the church. While oversight positions are important and necessary, a title is less significant than the evidence of God’s calling upon one’s life. In general, people exhibit God’s call to leadership by doing the things that identify them as leaders even if they don’t possess a title. One pastoral minister wisely offers the following counsel in this regard…

“Don’t be quick to give yourself a title. I think that when people have to tell me what their gifts are, I am a little suspicious. If God is working through you, people will see what God is doing, you won’t have to publicize it.” ₍₁₎

(1) Rich Cathers, Revelation 1-2 [2:20] http://www.calvaryfullerton.org/Bstudy/66%20Rev/2001/66Rev01-02.htm

 
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“Therefore comfort each other and edify one another, just as you also are doing” (1 Thessalonians 5:11).

Whenever the word “therefore” appears within the pages of God’s Word, we would do well to pay attention to the portion of Scripture that immediately follows. You see, this word indicates that a Biblical author is ready to summarize the content of a previous section and present us with an appropriate response. Here in 1 Thessalonians chapter five, the word “therefore” marks a transition from the doctrinal teachings that characterized the initial verses of this chapter to a series of practical applications.

1 Thessalonians 5:11 contains the first of a series of nineteen directives that continue through verse twenty-two of this chapter. That list begins with the following instruction: “…encourage each other and strengthen one another” (GW). One of the more obvious means of implementing this directive involves the act of comforting and identifying with those who are going through difficulties that parallel our own life experiences.

The New Testament epistle of 2 Corinthians builds upon this idea when it tells us, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God” (2 Corinthians 1:3-4).

We can also comfort others through the quality of our relationships with them. While personality clashes, misunderstandings, and differences of opinion will always exist, we should prayerfully seek to be the kind of people who typify the message of Philemon 1:7: “Your love has given me much joy and comfort, my brother, for your kindness has often refreshed the hearts of God’s people” (NLT).

A final area of encouragement and comfort involves our ability to edify those spiritual leaders, teachers, counselors, mentors, and advisors who exert a positive impact upon our lives. As mentioned earlier in our look at 1 Thessalonians chapter two, a genuine spiritual leader derives a great deal of encouragement from the knowledge that others have grown in Christ as a result of his or her efforts. We can encourage such leaders by living the kind of lives that bring to mind the following words from 3 John 1:4: “I have no greater joy than this: to hear that my children are walking in the truth” (HCSB).

The next two verses of 1 Thessalonians chapter five will provide us with an opportunity to examine this area in greater detail.

 
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“God did not appoint us to wrath but to obtain salvation through our Lord Jesus Christ who died for us in order that whether we are awake or asleep we might live together with Him” (1 Thessalonians 5:9-10 Wuest).

While it is comforting to know that God has not appointed us to wrath, it’s important to know why God’s wrath exists at all. Romans 1:18-21 provides us with the answer to that question…

“For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened” (Romans 1:18-21).

Though many seek to justify their unbelief in a variety of ways, there is one motive that serves as the foundation for all others: “…even though they knew God, they did not honor Him as God, or give thanks…” (NAS). The New Testament Gospel of John employs the metaphors of light and darkness to explain why…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (John 3:19 NIV).

These passages uncover an important truth. If we are able to convince ourselves that God doesn’t exist, then we are free to live however we wish without regard for the intent of the One who created us. The problem is that we must deliberately suppress the testimony of a creation that proclaims the existence of God in order to live in a way that presumes He doesn’t exist. This is what ultimately prompts us to “suppress the truth is unrighteousness” according to Romans 1:18.

One commentary completes our brief look at this topic with the following summation…

“God’s purpose is salvation, not wrath. The choice of verbs in v.9 is significant. In using ‘appoint,’ Paul indicates that God did not intend wrath for his creation. ‘To receive’ implies that humans must accept God’s salvation. His purpose will be fulfilled, but humans have the choice to accept the free and undeserved gift or to maintain their arrogant independence from God.

There is a paradox between God’s purposes and human choice. But two things are clear. First, God does not force persons to follow him. Second, ‘a predestination to wrath that operated independently of the responsible action of mankind in sinning and rejecting the gospel is as unthinkable as a predestination to salvation that overrules human responsibility or makes it ultimately of no account by operating through it.'” ₍₁₎

(1) Brower, K. E. “4. Watchfulness and Armor (5:6-10)” In Asbury Bible Commentary. 1102. Grand Rapids: Zondervan, © 1992.

 
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“For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we will live together with Him” (1 Thessalonians 5:9-10 HCSB)

Romans 1:19 tells us that God personally delivers the evidence for His existence and allows everyone to see that evidence for themselves. The nature of that evidence is given to us in the following verse…

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Romans 1:20 NIV).

We can associate this “design evidence” with a philosophical assertion known as the Teleological argument for God’s existence. That line of reasoning is expressed in the following manner…

• The existence of a design implies the existence of a designer.
• Creation shows evidence of design.
• Therefore, there is evidence of a designer of creation.

With this in mind, we can say that “creation” (or “nature”) represents a kind of window through which we can see the reality of God’s existence. For instance, every thinking human being is quietly reminded every day that the existence of creation assumes the existence of a Creator. Just as an artist, musician, or craftsman can be known by the existence of his or her work, the reality of the Creator’s existence can be verified by the existence of His work as well.

Romans 1:20 tells us that this evidence is so clear that human beings are literally “without excuse.” This means that no one will ever be able to truthfully claim that he or she was unaware of the Creator’s existence. While many are undoubtedly uncomfortable with the idea of a Creator, no one will ever be able to truthfully assert that the evidence didn’t exist.

This is important in light of what comes next…

“Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. The result was that their minds became dark and confused. Claiming to be wise, they became utter fools instead” (Romans 1:21-22 NLT).

When it comes to rejecting the truth of God’s existence, the Scriptures indicate that everything ultimately comes down to a single motivating factor: people don’t acknowledge God’s existence because they really don’t want to. In other words, this rejection is volitional, not evidential. We’ll consider the objective behind that response next.

 
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“For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him” (1 Thessalonians 5:9-10 ESV).

In Romans 1:18 we’re told, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness” (NET). We should note that it is not “truth” or “a truth” that some attempt to suppress- it’s “the truth.” So what’s so important about this seemingly insignificant word?

We can address this question with another question: what is the basic, essential, foundational truth about anyone? Well, the basic truth about any human being is that he or she exists. While there may be many things that are true about someone, the primary, fundamental truth about any human being is that he or she exists. With this in mind, we can ask, “What is ‘the truth’ about God?”

Well, the answer to that question is the same as it is for anyone else- God exists, or He “is.” We can illustrate this idea from the account of a conversation between God and Moses, the famous Old Testament patriarch…

“Moses said to God, ‘Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?’ God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you'” (Exodus 3:13-14 NIV).

“I AM” is an important term because it identifies God as the self-existent, eternal Being. Unlike every member of the human race, there was never a time when God did not exist. As the uncreated, eternal, first cause of creation, only God alone can truly say, “I AM.”

Of course, some may challenge that assertion with the following objection: “We don’t know God exists. Therefore, we are incapable of suppressing that purported truth.” The Scriptures address that challenge in Romans 1:19: “That which is known about God is evident within them; for God made it evident to them” (Romans 1: 19 RSV).

The word for “evident” in that passage refers to something that is apparent, clear, or plainly recognized. ₍₁₎ This indicates that God has personally delivered the evidence for His existence and makes it observable for everyone. We’ll consider the nature of that evidence next.

(1) G5318 phaneros. See https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5318 and https://www.billmounce.com/greek-dictionary/phaneros

 
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“For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him” (1 Thessalonians 5:9-10).

While the wrath of God is hardly a popular subject, the Biblical book of Romans provides us with a basis for discussing this difficult and uncomfortable topic: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18).

This passage identifies three actions that serve to generate God’s wrath: the ungodliness and unrighteousness of human beings who suppress the truth. These behaviors are important in helping us understand the reason behind God’s wrath and why “God did not appoint us to wrath” as mentioned in the passage quoted above.

We can begin with a look at the word ungodliness, a characteristic that is associated with a person who lives without reverence for God. In general, the word “ungodly” is used to describe a mindset of a person who presumes God does not exist. It also serves to identify those who show their disrespect for God in the way they speak or act. In short, “ungodliness” indicates that something is wrong in one’s vertical relationship with his or her Creator.

On the other hand, “unrighteousness” indicates that something is wrong horizontally in one’s relationship with others. As used in the Scriptures, “unrighteousness” refers to injustice, inappropriate conduct towards others, or violations of the law. ₍₁₎ Unrighteousness is likely to follow ungodliness for once our vertical relationship with God is damaged or marred, then it will surely have an effect on our horizontal relationship with others.

Romans 1:18 goes on to tell us that such individuals “…suppress the truth in unrighteousness.” The word “suppress” literally means “to hold something down.” It’s been said that we can illustrate the use of this word with the image of a sailor who is determined to pilot his or her boat against a current of water. To accomplish this, the sailor must “suppress” or hold back the natural flow of water by forcing the rudder to take the boat in the direction he or she wishes to go instead of the direction of the current.

So what is the “something” that people seek to hold down or suppress? Well, Romans 1:18 describes that “something” as the truth. We should notice that it is not “truth” or “a truth” that serves as the object of this effort- it’s “the truth.” We’ll explore the significance of that little three letter word next.

(1) G93 adikia. See https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g93 and https://www.billmounce.com/greek-dictionary/adikia

 
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“For those who sleep, sleep at night, and those who get drunk, are drunk at night. But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation” (1 Thessalonians 5:7-8).

In addition to the metaphors of day and night given to us above, Paul the Apostle was also fond of using military illustrations to effectively communicate with his audience. In this instance, Paul made use of the armor worn by a first-century Roman soldier to illustrate the proper mindset of a God-honoring man or woman. Although Paul referenced similar types of armor in Romans 13:12 and 2 Corinthians 6:7, the New Testament book of Ephesians offers the greatest amount of detail regarding this concept…

“Put on the whole armor of God, that you may be able to stand against the wiles of the devil… Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:11, 13-17).

While the attributes of these pieces of spiritual armor differed slightly in each of these letters, their function remained largely unchanged. For instance, a military breastplate protected a soldier’s heart, lungs, and other vital organs much like a bullet-resistant vest serves to protect a law-enforcement officer today. In a similar manner, the qualities of faithfulness, love, and righteousness offer protection from an enemy attack, just as a breastplate protects a soldier. The unrighteous lack this “breastplate” which inevitably leads to spiritual (and perhaps even physical) harm.

A helmet represents another familiar piece of equipment. In work, athletics, or warfare, a helmet serves to protect one’s ability to think, function, and process information. Since a Christian possesses the mind of Christ (1 Corinthians 2:16), the “helmet of salvation” offers protection against the things that might harm us in those areas.

As one commentary summarizes, “The helmet and breastplate defend the two vital parts, the head and the heart respectively. ‘With head and heart right, the whole man is right’.” ₍₁₎

(1) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 1 Thessalonians 5:8”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/jfb/1-thessalonians-5.html#8

 
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“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” (1 Thessalonians 5:7-8).

For Paul the Apostle, the metaphors of light, dark, day, and night offered a rich vein of spiritual insight. For instance, night time represented the realm of those who were asleep, a period where they were unconscious to the reality of the world around them. It was also the time when those who sought to deaden their senses through alcohol abuse had ample opportunity to do so.

In contrast, people of the day (or the light) exhibited the characteristics of those who were “…wide awake (alert, watchful, cautious, and on our guard) and… sober (calm, collected, and circumspect)” (AMPC). Paul used these metaphors to illustrate some of the differences between those who seek to follow Christ and those who do not.

This passage also serves to remind us of Jesus’ cautionary message from Matthew chapter twenty-four…

“Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Assuredly, I say to you that he will make him ruler over all his goods.

But if that evil servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth” (Matthew 24:45-51).

We can derive an important spiritual lesson from this portion of Scripture. You see, those who follow Jesus have been entrusted with an obligation to employ their God-given gifts, skills, talents, and opportunities in a sober, dedicated manner. Unlike others who regard their lives as an opportunity for self-indulgence (like the unprofitable servant in the parable quoted above), we can redeem the time by adopting a mindset that views life as an investment on Christ’s behalf.

Those who do so follow Jesus’ personal example as well: “I must work the works of Him who sent Me while it is day; the night is coming when no one can work” (John 9:4).

 
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“Therefore let us not sleep, as others do, but let us watch and be sober” (1 Thessalonians 5:6).

1 Thessalonians 5:6 opens a brief section of this letter in which Paul the Apostle encourages his readers to pursue the kind of lives that are “…worthy of God who calls you into His own kingdom and glory” (1 Thessalonians 2:12).

The first directive found here in 1 Thessalonians 5:6 is “…let us not fall asleep as others do” (Mounce). This may seem confusing as Paul has already used the word “sleep” as a metaphor for death in the previous chapter of this letter. Since it seems obvious that Paul is not referring to the death process in this portion of Scripture, what are we to make of this statement?

To answer this question, we can revisit the importance of context in reading the Biblical Scriptures. We can define the word “context” as “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₁₎ In other words, the Biblical material preceding and following each verse helps determine its meaning.

Although the word “sleep” used in the original language of this passage differs from the word for sleep used earlier in 1 Thessalonians 4:13-15, we can identify the proper application for these verses simply by examining their context. In 1 Thessalonians chapter four, the context involved the physical death of a loved one. Here in 1 Thessalonians chapter five, the context involves the need to avoid spiritual and moral indifference.

With this in mind, we might ask why Paul didn’t just say what he meant. For instance, if Paul meant to refer to physical death in 1 Thessalonians chapter four and spiritual indifference in 1 Thessalonians chapter five then why didn’t he do so? In response, we can say that these metaphors help draw out the meaning of a passage and provide us with a fuller, richer understanding of God’s Word.

In addition, these portions of Scripture (and others like them) encourage us to seek God for their meaning and application. Difficult passages and unfamiliar metaphors compel us to seek the Author (and His representatives) for the clarifications necessary to understand and apply a given passage of Scripture. This enables us to develop a close relationship with the Author instead of simply taking the answers from a book.

So while it might have been easier if God had arranged His Word differently, it’s important to remember that “easier” doesn’t always represent the best path to spiritual growth.

(1) The American Heritage Dictionary, third edition

 
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“You are all sons of light and sons of the day. We are not of the night nor of darkness” (1 Thessalonians 5:5).

As mentioned previously, the word ‘light” is often used to represent truth, goodness, and integrity in a Biblical context. On the other hand, “darkness” is commonly used to describe the qualities of spiritual insensitivity, immorality, ungodliness, or the consequences that accompany inappropriate behavior. In fact, the Scriptures employ this word-picture in a surprising variety of ways. For instance…

“But the way of the wicked is like deep darkness; they do not know what makes them stumble” (Proverbs 4:19 NIV).

“You false prophets! You who lead his people astray! You who cry ‘Peace’ to those who give you food and threaten those who will not pay! This is God’s message to you: ‘The night will close about you and cut off all your visions; darkness will cover you with never a word from God. The sun will go down upon you, and your day will end'” (Micah 3:5-6 TLB).

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:1-5 KJV).

“Stop forming inappropriate relationships with unbelievers. Can right and wrong be partners? Can light have anything in common with darkness?” (2 Corinthians 6:14 GW).

One commentator develops this idea with the following insight…

“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.” ₍₁₎

The person who isn’t careful to walk in the light of God’s Word is always in danger of being overtaken by the darkness. Therefore, this passage should encourage us to prayerfully read the Scriptures each day. As we’re reminded in Psalm 119:105, “Your word is like a lamp that guides my steps, a light that shows the path I should take” (ERV).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 5:6). Nashville, TN: Thomas Nelson Publishers.

 
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“But you, brethren, are not in darkness, so that this Day should overtake you as a thief” (1 Thessalonians 5:4).

“Light” is a Biblical metaphor that is often used to represent God’s nature or those behaviors that correspond with His character. Perhaps the clearest expression of that idea is found in the New Testament epistle of 1 John…

“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:5-7).

Jesus also made use of this concept when He said, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). In addition, Jesus adopted this idea for His disciples to apply on a personal level…

“The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness” (Luke 11:34-35).

In comparison, the Biblical equivalent of “darkness” is often used to represent evil, falsehood, or inequity…

“And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:19-21).

In contrast to the God of light, the Scriptures identify Satan and his associated behaviors with the concept of darkness. One source summarizes these concepts in the context of 1 Thessalonians 5:4…

“He repeats that the coming of the day will be sudden. It will come like a thief in the night. But he also insists that that is no reason why a man should be caught unawares. It is only the man who lives in the dark and whose deeds are evil who will be caught unprepared. The Christian lives in the light and no matter when that day comes, if he is watchful and sober, it will find him ready.” ₍₁₎

(1) Barclay, William. “1 Thessalonians 5:1-11”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-5.html

 
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“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” (1 Thessalonians 5:3).

The God-inspired books of the Old Testament provide us with a great deal of spiritual insight, sometimes in surprising or unexpected ways. Consider the passage from 1 Thessalonians 5:3 quoted above and the Old Testament link identified by the following commentators…

“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; La 2:14; Eze 13:10, 16; Mic 3:5), so they will again in future days just before the final Day of the Lord destruction.” ₍₁₎

“While they are saying, ‘Peace and safety’ This was the message of the false prophets of Jeremiah’s day (cf. Jer. 6:14; 8:11,28). Human life and society will appear normal before God’s intervention (cf. Matt. 24:37-38; Luke 17:26-27). They will not be expecting the Messiah.” ₍₂₎

These references illustrate the Old Testament’s value in helping us understand New Testament passages like 1 Thessalonians 5:3. Nevertheless, it is important to pray for God’s wisdom and discernment in seeking to understand and apply this portion of Scripture.

For instance, those with a strong interest in Biblical prophecy may wish to consider the cautionary message offered by the following source: “Unlike some modern students of prophecy, Paul refuses to speculate. Instead, he reminds them that the Day of the Lord will come unannounced. For those who are not in Christ, it will be completely unexpected and not particularly welcome.” ₍₃₎

Our final commentator offers the perspective of an earlier generation in identifying the positive and negative truths behind this passage. While the language of this quote reflects the parlance of a former time, the following observations are just as applicable today as they were in the 18th century when these words were first published…

“Christ’s coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians.

But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.” ₍₄₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 5:3). Nashville, TN: Thomas Nelson Publishers.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:3 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Brower, K. E. “3. The Day of the Lord (5:1-5)” In Asbury Bible Commentary. 1101. Grand Rapids: Zondervan, © 1992.

(4) Matthew Henry, Matthew Henry’s Concise Commentary [5:1-5] https://www.christianity.com/bible/commentary.php?com=mhc&b=52&c=5

 
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“About the times and the seasons: Brothers, you do not need anything to be written to you. For you yourselves know very well that the Day of the Lord will come just like a thief in the night” (1 Thessalonians 5:1-2 HCSB).

There are two references from 1 Thessalonians 5:2 that also appear within the New Testament epistle of 2 Peter…

“But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10).

In this context, the “day of the Lord” refers to the eventual dissolution of what we would call “the universe” or “space.” We also find similar expressions of this idea in the book of the Old Testament prophet Isaiah (Isaiah 65:17) and the New Testament book of Revelation (Revelation 21:1). Although this may seem disconcerting, these future realities should prompt us to make good, God-honoring choices in the present.

You see, the Apostle Peter goes on to ask (and answer) an important question in the following verse of 2 Peter chapter three. In view of the fact that everything we now possess will ultimately be dissolved, Peter arrived at an appropriate conclusion under the inspiration of the Holy Spirit: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives” (2 Peter 3:11 NIV).

In another sense, “the day of the Lord” arrives in an untold number of human lives every day. For instance, we might say the day of the Lord occurs whenever someone passes from this life into eternity. For some, that day arrives “like a thief in the night” in the form of an untimely passing. In those instances, the day of the Lord did not represent a far-off future event. Instead, it became the day when someone was unexpectedly called to stand before his or her Creator with no further opportunity to go back and undo the choices of life.

It’s often been said that the key to eternity is not to be ready when, but to be ready whenever– and as the Biblical book of Romans tells us, “If you openly admit by your own mouth that Jesus Christ is the Lord, and if you believe in your own heart that God raised him from the dead, you will be saved” (Romans 10:9 Phillips). Therefore, “Knowing how to live in preparation for the Lord’s return is more important than knowing the timing of His return (Acts 1:6–7).“ ₍₁₎

See related discussion beginning here

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:1). Bellingham, WA: Lexham Press.

 
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“Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. For you know quite well that the day of the Lord will come in the same way as a thief in the night” (1 Thessalonians 5:1-2 NET).

The “day of the Lord” is a phrase that merits close attention for it is a term appears with considerable frequency in the pages of the Scriptures. For instance, this phrase is used in both the Old and New Testaments to describe God’s wrath (Isaiah 13:9), God’s judgment (as we’ll see next in 1 Thessalonians 5:3), a time of destruction (Joel 1:15), and a day of recompense for those who have done wrong (Obadiah 1:15).

The prophet Joel also described the day of the Lord as “great and very terrible” in Joel 2:11. However, Joel was not alone in this characterization, for the Old Testament prophets Ezekiel, Amos, Zephaniah, and Malachi associate the “day of the Lord” with similar words like, “doom,” “darkness,” “trouble and distress,” and “dreadful.”

Here in 1 Thessalonians 5:2, the day of the Lord is associated with the events that will accompany Jesus’ return. Three commentators provide some additional insight into the use of this important term…

“The prominent idea associated with that Day in the Old Testament, and in this passage as well, is that of ‘judgment’ and destruction upon the enemies of God. This stands in striking contrast to the previous passage (4:13–18), where the emphasis was hope and resurrection. The difference of course is one of focus; it depends upon whether believers or unbelievers are in view.” ₍₁₎

“In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was known as the ‘Day of the Lord.’ Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people.” ₍₂₎

“Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return (Heb. 9:27, 28). Unbelievers, however, will feel the wrath of God when the day of the Lord is consummated at the second coming of Christ.” ₍₃₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2480). Nashville: Thomas Nelson.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:2 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2138). Orlando, FL: Reformation Trust.

 
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Roughly 25% of the book of 1 Thessalonians is dedicated to the subject of end-times related events. We find a large portion of that 25% here in the opening ten verses of 1 Thessalonians chapter five. That section begins with the following message…

“But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night” (1 Thessalonians 5:1-2).

This reference to “the times” is a shorthand way of referring to a historic timeline of events. The “seasons” are associated with the individual characteristics of a given age. For instance, we might associate the 18th and 19th centuries (“the times”) with the first Industrial Revolution (or “the season”) that characterized that age. We often combine these two ideas whenever we speak of “the signs of the times” to describe a quality or characteristic of a particular time period.

There are only two other references to “times and seasons” in the Biblical Scriptures. The first occurs in the book of the prophet Daniel…

“…Blessed be the name of God forever and ever, For wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him” (Daniel 2:20-22).

The other Biblical reference to “times and seasons” appears in Acts 1:6-7 where Jesus answered the following question from His disciples: “…they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.'”

We can glean some important insights from these references. First, we can say that God ultimately orchestrates the events of human history (“…He changes the times and the seasons“). And while God may elect to reveal “…deep and secret things,” He has sovereignly declined to provide us with a detailed timeline of end-time events (“…It is not for you to know times or seasons which the Father has put in His own authority“).

Nevertheless, 1 Thessalonians 5:1-2 provides us with a significant descriptive element in the form of a phrase that is rich with Biblical significance: “…the day of the Lord so comes as a thief in the night.” We’ll take a closer look at this reference to “…the day of the Lord” next.

 
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“Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever. So encourage each other with these words” (1 Thessalonians 4:17-18).

The New Testament book of Ephesians contains a passage that relates to our look at these final verses from 1 Thessalonians chapter four…

“As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” (Ephesians 2:1-2 NIV).

In the Biblical era, Satan and his demonic representatives were rightly viewed as inferior spirit beings. As such, they were thought to be unworthy of occupying any place other than the Earth’s atmospheric environment, a location that was far below God’s heavenly throne. This helps explain the reference to “…the ruler of the kingdom of the air” here in Ephesians chapter two.

While this may not seem to correlate with our current study, one source makes an interesting connection between these passages from the book of Ephesians and 1 Thessalonians chapter four: “The air is Satan’s sphere (Eph_2:2), so this is a triumphal gathering in open defiance of the devil right in his own stronghold.” ₍₁₎

Finally, we should pay special attention to the concluding verse of 1 Thessalonians chapter four: “…comfort one another with these words” (KJV). As we study the rapture of the church and other end-time related events, we should consider our pursuit of those topics in light of the comfort they bring to ourselves and other members of God’s family. If our studies in these areas serve to produce more contention than comfort, we may do well to reexamine our priorities.

We’ll close our look at this important portion of Scripture with some wisdom from the following commentator…

“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).” ₍₂₎

(1) William MacDonald, Believer’s Bible Commentary (1 Thessalonians 4:17), pg.2038.

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 4:18). Nashville, TN: Thomas Nelson Publishers.

 
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“For we say this to you by a revelation from the Lord: We who are still alive at the Lord’s coming will certainly have no advantage over those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive will be caught up together with them in the clouds to meet the Lord in the air and so we will always be with the Lord” (1 Thessalonians 4:15-17 HCSB).

The rapture of the church is a subject of great interest to many both inside and outside the church. At the risk of greatly oversimplifying the dedicated work of those who have invested in the study of this subject, we can identify three primary views regarding the timing of the Rapture…

Pre-tribulation View. The pre-tribulational rapture position holds that those who have accepted Christ will be caught up to meet Jesus prior to the beginning of the Tribulation period. God’s people will be raised to eternal life during this time and will accompany Jesus in His triumphant return at the end of the Tribulation. While those who remain will have an opportunity come to faith in Christ following the Rapture, they will do so in an environment of extreme persecution.

Mid-Tribulation View. The mid-tribulational rapture position teaches that believers will also be caught up to meet Christ. However, that meeting will take place at (or near) the midpoint of the Tribulation. According to this view, God will rapture His people before He executes His judgment during the second half of the Tribulation period.

Post-Tribulation View. As the name implies, the post-tribulation rapture position holds that believers will caught up to be united with Jesus at the conclusion of the Tribulation. This view maintains that Christians will endure the entire Tribulation period and sees the rapture of the church and Jesus’ second coming as virtually simultaneous events.

While these chronological differences have sparked a great deal of debate, one commentator encourages us to maintain a healthy perspective regarding these views…

“The different views of the rapture may disagree over the timing of end-time events, but they all agree on the big picture: there will be a rapture and we will live forever with Jesus in heaven. In the long haul (after we’ve been with Christ for billions of years in heaven), the question of whether the rapture happened before or after the Tribulation period will seem utterly ridiculous. Perhaps we should all keep that in mind the next time we’re tempted to get into a heated argument about the timing of the rapture.” ₍₁₎

(1) Dr Ron Rhodes, What Does the Bible Say About…?: Easy-To-Understand Answers to the Tough Questions (pg. 253).

 
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“For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord” (1 Thessalonians 4:15-17 NET).

As mentioned earlier, this passage references an event that has come to be known as “the rapture of the church.” To understand how the Rapture fits into Biblical history, it helps to examine another future event known as the Tribulation period.

Jesus offered some insight into this time period in chapter twenty-four of Matthew’s gospel. In Matthew 24:21-30, Jesus described the interval that will precede His return as a time of “…great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matthew 24:21). ₍₁₎

Although there is a great range of opinion regarding certain aspects of the Tribulation, it’s fair to say that many expect the following elements to characterize this period…

• A seven year length of time ₍₂₎ in which God will bring the current state of human history to a close.
• The appearance of a person known as the Antichrist. ₍₃₎ This man will unite the entire world under a consolidated (and godless) religious/political system.
• The first half of this seven year period will seem relatively peaceful in certain respects. However, war, environmental devastation, economic catastrophe, widespread death, and cataclysmic destruction will mark the second half. ₍₄₎  This length of time is sometimes designated as the “Great Tribulation” to distinguish it from the period that immediately precedes it.
• During this time, God will pour out His wrath and execute judgment upon those who have rejected Him in an attitude of rebellion and unbelief.
• The Tribulation period will conclude with a final battle that ends with Jesus’ triumphant return and His subsequent reign for a thousand years (the “Millennial Kingdom”). ₍₅₎

Much of the debate surrounding the rapture of the church centers on when it will occur in relation to the Tribulation. We’ll consider the major views regarding the timing of the Rapture next.

(1) See also Mark 13 and Luke 21:5-36.

(2) Based on the prophetic message given to the Old Testament prophet Daniel in Daniel 9:24-27.

(3) See also 2 Thessalonians 2:1-10.

(4) Daniel 9:27.

(5) See Revelation 13-19 for a detailed description of this period.

 
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“For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:15-17 ESV).

One of the more challenging aspects of this passage involves the language used by Paul the Apostle in describing the events surrounding Jesus’ return. For instance, “…we who are alive, who are left until the coming of the Lord” seems to imply that Paul expected Jesus to return within his lifetime. Since that was not the case, what are we to make of this statement?

We can address this question three ways. First, we might say that Paul was using this term in an editorial manner, much as we have already done several times within this very study. One commentator captures this idea with the following explanation: “When I say `we,’ I mean those who are living, those who survive to that day.” ₍₁₎

Another source compares the Biblical letters to the Corinthian church to make an important point: “In this verse Paul speaks of himself as one who would be alive at Christ’s coming (see also 1Co_15:51-52). However, in 2Co_4:14 and 2Co_5:1, he speaks of the possibility of his being among those who will be raised. The obvious conclusion is that we should look for the Lord to come at any moment, yet realize that we may be called to reach heaven by way of death.” ₍₂₎

Finally, one scholar offers a third option…

“…Paul may simply be expressing his own hope here, without affirming that he would in actual fact be alive when Christ returns. After all, Christ’s return is the blessed hope (cf. Titus 2:13) of all believers. Had Paul wanted to affirm that he would be alive when Christ came back, he could have said very clearly, ‘I will be alive and remain until the coming of the Lord.’ But he did not say this. The ‘we’ could have implied a hope he had without making any affirmation about whether he would or would not remain alive until the rapture.” ₍₃₎

(1) Leon Morris, Tyndale New Testament Commentaries, 1 and 2 Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956) pg.87 quoted in Coffman, James Burton. “Commentary on 1 Thessalonians 4:11”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/1-thessalonians-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) William MacDonald, Believer’s Bible Commentary (1 Thessalonians 4:15), pg.2037

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 492). Wheaton, Ill.: Victor Books.

 
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“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thessalonians 4:15-17).

This passage references an event that has come to be known as the “rapture of the church.” We derive the term “rapture” from an ancient version of 1 Thessalonians 4:17 known as the Vulgate. That translation renders “caught up” as raptus, thus providing us with the word “rapture” and an easy way to identify this Biblical doctrine.

While many hold various ideas and opinions regarding “the rapture,” it’s best to build our view upon the information given to us in the passage quoted above. ₍₁₎ We can begin by saying that Paul the Apostle received this information directly from Christ, for he says, “…we tell you this by the word of the Lord” (NET). Because of this, we can say that this disclosure originated with Jesus Himself.

We can also make the following observations from this passage…

• Jesus will personally descend from heaven to lead this event with an upraised voice.
• There will be some degree of angelic involvement. The reference to “…the voice of an archangel” has led some to speculate that the archangel Michael will be involved in the events that accompany the rapture.
• There will be a definitive signal from a sounding horn. Contemporary readers of this passage should be familiar with this reference for modern-day societies still use various types of horns to direct our attention to an emergency situation, an alert condition, or a call to action.
• The men and women of God who are already in the Lord’s presence will receive new bodies, followed by those who are alive at the time of Jesus’ return.
• That meeting will take place in what modern-day audiences would identify as the lower atmosphere or the region where birds and aircraft travel.
• Jesus will never be separated from His people again following this event.

To borrow a phrase from the closing verse of this chapter, this future reality should serve as a great comfort to God’s people.

(1) As well as the information given to us in 1 Corinthians 15:35-58. See related discussion beginning here

 
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“For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep” (1 Thessalonians 4:14 ESV).

Before we consider the reference to Jesus’ return in this passage, we should pause to examine the statement that precedes it: “We believe that Jesus died and rose again…” (GNT). You see, a proper understanding of Jesus’ death and resurrection is at least as important as a proper understanding of His life and teachings. The Apostle Paul underscored that importance in the Biblical letter of 1 Corinthians…

“If Christ hasn’t been raised, then your faith is worthless; you are still in your sins, and what’s more, those who have died in Christ are gone forever. If we have a hope in Christ only in this life, then we deserve to be pitied more than anyone else” (1 Corinthians 15:17-19 CEB).

First, Jesus’ death is recorded in all four gospel accounts of His life (Matthew 27:35- 50, Mark 15:27-37, Luke 23:33-46, John 19:23-30). Each gospel also documents Jesus’ resurrection from His burial tomb as well (Matthew 28:1-15, Mark 16:1-13, Luke 24:1-42, John 20:1-29).

In addition, Jesus’ resurrection was attested by many who encountered Him following His crucifixion including…

• Mary Magdelene (John 20:11-16).
• Mary Magdelene and another woman named Mary (Matthew 28:1, 9).
• Simon Peter (Luke 24:34).
• Two disciples on the road to Emmaus (Luke 24:13-22).
• The disciples together as a group (Luke 24:33-43).
• The disciples together with Thomas (John 20:26-29).
• Seven disciples together (John 21:1-14).
• The disciples together as a group (Matthew 28:16-20).
• The disciples together as a group (Acts 1:4-9).
• 500 people (1Corinthians 15:6).
• James (1 Corinthians 15:7).
• Paul (1 Corinthians 15:8).

Finally, the Biblical record of Jesus’ crucifixion is supplemented by several extra-Biblical sources as one author attests…

“Perhaps no other fact surrounding the life of the historical Jesus is better attested to than His death by crucifixion. Not only is the crucifixion account included in every gospel narrative… but it is also confirmed by several non-Christian sources. These include the Jewish historian Josephus, the Roman historian Tacitus, the Greek satirist Lucian of Samosata, as well as the Jewish Talmud…

Josephus tells us that ‘Pilate, at the suggestion of the principal men among us…condemned him to the cross…’ …From a perspective of historiography, Jesus’ crucifixion meets the historical criteria of multiple, independent and early eyewitness sources including enemy attestation. John Dominic Crossan, non-Christian critical scholar and co-founder of the Jesus Seminar, states, ‘That he was crucified is as sure as anything historical can ever be…'” ₍₁₎

(1) Aaron Brake, The Minimal Facts Of The Resurrection Retrieved 16 March 2020 from https://crossexamined.org/the-minimal-facts-of-the-resurrection/

 
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“Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him” (1 Thessalonians 4:13-14 NIV).

This passage employs the word “sleep” as a figure of speech that helps make an unfamiliar concept easier to grasp. In this instance, sleep is used as a metaphor to represent the physical death of those who are in Christ.

To help explain this comparison, let’s take the example of someone who retires to bed in the evening and later awakes to the dawn of a new day. In this respect, the act of going to sleep involves a transition from one day to another. In a similar manner, death (like sleep) is a transitional state for those who follow Jesus. But unlike the act of sleeping through the transition of one day to another, death involves our transition from this temporary, physical life to eternal life with God.

In this respect, it has been said that our friends and loved ones in Christ who pass from this life are not unlike a group of companions who have left us to depart for a lengthy trip. While we look forward to reuniting with them in the future, there may be great sadness over the fact that our reunion might not take place for quite some time.

We can also look to Jesus’ example in responding to the loss of a loved one. When Jesus’ friend Lazarus passed away, John 11:35 describes His reaction: “Jesus wept.” In much the same way, we may bereave our loss or mourn the fact that we no longer have the ability to enjoy the company of those we love. Nevertheless, we should not “…grieve over them and be like people who don’t have any hope” (CEV).

When a man or woman in Christ passes from this life, our sorrow should be tempered by the knowledge that our separation is temporary. In the words of one source, “Knowing the bright future of believers who have died gives hope in the midst of grief. Paul did not deny that the death of a believer brings grief to his or her loved ones (cf. John 11:35). Nevertheless he insisted that Christians need ‘not grieve’ as those ‘who have no hope’ grieve.” ₍₁₎

(1) Dr. Thomas L. Constable, Notes on 1 Thessalonians 2020 Edition [4:13], https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

 
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