Present and Future - Capitol Commission
The Present and the Future
10 July 2012
RON J. BIGALKE, PASTOR/MISSIONARY, CAPITOL COMMISSION, 912.659.4212
Bible Study Title
Ron J. Bigalke , PhD / PO Box 244, Rincon, GA 31326‐0244 / www.capitolcom.org / [email protected]
CAPITOL BIBLE STUDY ( month ly schedule)
• 2 TUESDAY, 10 JULY @ 12 NOON in 123 CAP ND
• 2 TUESDAY, 14 AUGUST @ 12 NOON in 123 CAP ND
Tuesday, 10 July 2012 I Thessalonians 5:1-11 – “The Present and the Future” To prevent spiritual lethargy, First Thessalonians 5 encourages preparedness for the return of the Lord, in addition to including a promise of readiness and practical instructions to live a life pleasing to God. First Thessalonians 5:1-11 is the second of three prophetic passages in the letters to the Thessalonians. The first, of course, was 1 Thessalonians 4:13-18. The next principal passage will be in 2 Thessalonians 2:1-12, which addresses issues relating to the church. First Thessalonians 4:13-18 primarily taught the comfort for believers when there will be a reunion of the deceased and living saints in Christ. First Thessalonians 5:1-11 provides a different focus with emphasis upon the Day of the Lord.
THE DAY OF THE LORD (5:1-11) Scripture does not employ the actual language “first coming” and “second coming,” but this does not imply that the doctrinal terminology is unbiblical. The Bible, for example, does not use the term “Trinity,” nor in a solitary verse does it state that God is three equally eternal Persons, who are the same substance but distinct in subsistence. Biblical theology is the systematic formulation of the doctrinal (propositional) statements of Scripture. Therefore, simply because the specific language that modern readers desire—such as “first coming” and “second coming”—is not employed in Scripture does not mean that the teaching represented in the doctrinal and theological classifications is not explicit. The Old Testament certainly prophesied that Christ would suffer on behalf of His people, that is, to give His life as a substitute, and that Messiah would rule and reign upon the earth, which will occur at the second coming. Whereas the emphasis of 1 Thessalonians 4 is upon the awe and hope associated with the coming of the Lord, the focus of 1 Thessalonians 5 is somewhat gloom. The change in emphasis is evident in the two Greek words, peri de (“but concerning”) (“now
as” in the NASB), that begin the chapter. Whenever the Apostle Paul used these two Greek words in 1 Corinthians and 1 Thessalonians, it was to introduce a new subject. (The practice is distinct to Paul, although some seek to apply the act to other biblical authors, such as in Matthew 24:36, but this is incorrect.) Therefore, the Greek preposition and conjunction in 1 Thessalonians 5:1 indicates a transition from the emphasis upon the coming in 1 Thessalonians 4:13-18; therefore, the emphasis of verses 1-11 in 1 Thessalonians 5 is judgment. For instance, one reads, “For you yourselves know full well that the day of the Lord will come just like a thief in the night.” Paul indicated that the Thessalonian believers were quite knowledgeable with regard to the Day of the Lord, but such language may not be as familiar to modern readers. With regard to the Day of the Lord, however, the early church was quite familiar. It behooves us, therefore, to seek definition and explanation of this Old Testament event by consulting three Old Testament passages (Isa 13; Zeph 1; Amos 5). The Day of the Lord is a well-developed prophetic concept in the Old Testament prophetical books. Isaiah 13:9-11 revealed that the Day of the Lord would be a time of very specific judgment that God will bring upon the earth for the wickedness of humanity. Of course, the language used in verse 10, is also language that is prevalent in the Book of Revelation. The same type of language is also very dominant in Matthew 24—25, what is called the Olivet Discourse. The focus in Zephaniah 1:14-17 is again upon the fact that the Day of the Lord is a judgment that God will instigate against the wicked. There is also the idea in the Old Testament that the Day of the Lord is not only a judgment on the wicked nations and depraved humanity, but also the Day of the Lord is a judgment upon unbelieving Israel. In Amos 5:18-20, there is another reference to the future Day of the Lord as a time of great judgment that God will bring. Therefore, the Day of the Lord is something that awaits the conclusion of the end times; the term “last days” is the time between the first coming and second coming of Messiah. Verses 23-24 are interesting within Amos 5. Amos prophesied a judgment upon the nations and upon Israel, but then also, there is the reference to justice and righteousness being established throughout the earth following that judgment. There is a brief reference to that period as something that is future. Of course, when Scripture uses the idea of the Day of the Lord, it is not speaking of a twenty-four hour period, that is, a calendar day. For example, in 2 Thessalonians 2:2, Paul wrote, “that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come.” The idea in the Greek (enesthken ) is that the Day of the
CAPITOL COMMISSION (INTERIM) BIBLE STUDY 2ND TUESDAYS (MONTHLY) @ 12 NOON, 123 CAP
Georgia The Present and the Future
Lord has already come. The Greek is in the perfect tense, which would literally mean “has already come and continues,” which demonstrates that a day can be longer than just simply twenty-four hours, and so it is with the Day of the Lord. According to 1 Thessalonians 5:1-2, the church was not uninformed with regard to the prophecies of the Day of the Lord. Their confusion was concerning the imminent return of the Lord because it was a new teaching, that is, something not known from the Old Testament. Additional instruction was not needed regarding the Day of the Lord because the believers knew “full well that the day of the Lord will come just like a thief in the night.” Conversely, when the unbelievers will be saying, “‘Peace and safety!’ then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape” (5:3). In 1 Thessalonians 5:4-11, the characteristics of the Day of the Lord are described with emphasis upon how believers should be well informed with regard to that period, and then the coming of that Day is compared to a thief in the night. No one knows when a thief will come, but when a thief does come, then it is obvious, and so Paul used that language with regard to the unbelievers’ surprise. Jewish tradition is that Messiah will come in the middle of the night, in the same manner as the Destroyer came to the Egyptians. There are some early traditions that relate the coming of Christ to the midnight of Easter, which does not seem accurate. However, the midnight hour is evident in passages such as Psalms 119:62 and Matthew 25:1-13 (of course, midnight occurs at different times throughout the world). Verse 9 reads, “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ.” In the New Testament, the concept of wrath is a term that is in reference to divine punishment upon those for whom there is no longer any hope of salvation. The wrath is punishment for wickedness, and so it will be expended upon the wicked. First Thessalonians 1:9-10 already expressed the teaching here in 5:9. In comparing the two parallel statements, the teaching is that God has not appointed the church unto receiving His wrath. First Thessalonians 5:10 reads, “who died for us, so that whether we are awake or asleep, we will live together with Him.” Perhaps most commentators, including theological dictionaries and lexicons, state that Paul’s words in verse 10 (“whether we are awake or asleep”) is a reference to sleep as death, but such meaning does not correspond to the context. The entire context of 1 Thessalonians 5:1-11 is focused upon watching so that the Day of the Lord does not come as a thief in the night. For the unbeliever, the Day of the Lord brings destruction; it comes unexpected upon them, as a thief in the night. The believer is to be watching and waiting for the return of the Lord.
Bible study luncheon sponsored by: anonymous donor, who has a heart for the Capitol community, and prays regularly for it
A different Greek word was used in verse 10 than the word used in 1 Thessalonians 4:13. The Greek word, koimaw , used in 1 Thessalonians 4:13 always means physical death. The verb, kaqeudw , used in 1 Thessalonians 5:10 is seldom used for death in biblical (Koine) Greek. The correct interpretation should not be focused upon whether one is awake or dead—whether one is living or dead—it should be whether one is awake or not awake. The Greek verb, kaqeudw , is used almost consistently to have the idea of watchfulness. The context of verse 10 is an exhortation to watch; it concerns living believers, not those deceased, because only living believers can be watching and waiting. Moreover, such an understanding would correspond with the statement in verse 6 (“so then let us not sleep as others do, but let us be alert and sober”). The same Greek word, kaqeudw , is used in verse 6 and verse 10 (and also verse 7). Paul’s contrast in this verse was not between the living and the dead. He stated, “let us not sleep as others do.” The exhortation is to be alert, sober-minded, and watching for the coming of the Lord Jesus Christ. The statement in 1 Thessalonians 5:10 parallels that of 4:14 (“For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus”). How does one experience the blessed hope of the Lord’s return? One must be “in Jesus.” The exhortation is alertness. According to 1 Thessalonians 4:14 and 5:4-10, whether one is watching or not (only as a member of the body of Christ), they will be taken. Our brethren and sisters in Christ who are not waiting and watching will still be taken. The church will be transformed in a moment in the twinkling of an eye, and will then receive glorified bodies. If one compares the same thought to 1 Thessalonians 5, the exhortation is to be watching, but even if not, the believer will be taken because he or she is “in Jesus.” Does that mean it does not matter? Well, it certainly will matter if one does not have faith (trust) in Jesus Christ as Lord and Savior because the Day of the Lord is a time of judgment. For the Christian, being reading for the Lord’s return is important because one may experience loss of reward if he/she is not ready (cf. 1 Cor 3:15). There is “the crown of righteousness” given “to all those who have loved His appearing” (2 Tim 4:8). Thank you for allowing Capitol Commission the honor to provide ongoing Bible studies to you. If you have any questions, please feel free to talk with me, or contact me by email or phone (912.659.4212). We are praying for you personally throughout the day and week (1 Tim 2:1-4).
ABOUT CAPITOL COMMISSION Capitol Commission state directors are pastors/missionaries who teach weekly verse-byverse Bible studies for the entire Capitol community. State directors also meet personally with many government leaders to proclaim God’s grace in salvation, to encourage our leaders, pray with them, and provide biblical counsel. The mission of Capitol Commission is to reach Capitol communities for Christ—one person at a time, to disciple them, and to prepare them for a lifetime of ministry, wherever God chooses to place them. Capitol Commission is a charitable and religious nonprofit corporation under section 501(c)(3) of the Internal Revenue Code. Capitol Commission is supported by the generous gifts of businesses, churches, and individuals. Capitol Commission is not state-funded; rather, those with a heart for the Capitol community fund it. Please join us in this ministry!
N EXT CAPITOL COMMISSION (INTERIM) BIBLE STUDY: T UESDAY , 14 AUGUST @ 12 N OON in 123 CAP
