Ever since Jesus ascended to heaven in full view of his disciples and an angel declared to them, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven,” (Acts 1:11) Christians have wondered about this prophesied return of Christ. It has been the subject of much thought, speculation and ridiculousness. In 1988, a retired NASA engineer named Edgar Whisenant published a book entitled 88 Reasons Why the Rapture Will be in 88. Then, when it did not happen, this was followed with an 89th reason why it would happen in 1989. In Seoul, South Korea, in 1992, Lee Jang Rim, announced that the second coming would happen on October 28, 1992 – resulting in hundreds quitting jobs, leaving families and even having abortions to prepare for the date. These are just a small sampling of many stories that could be told, and though they are utterly ridiculous to us now, they demonstrate an ardent desire – shared by many Christians – to know about and even experience this second coming of Christ.
Interestingly, such speculation and questioning is not unique to our age. As early as 1000, a monk named Raoul Glaber was predicting the end of the world at the turn of the millennium. But even more relevant for our purposes, it is clear from 1 Thessalonians that this was an issue in Thessalonica in the 1st century. Often, in light of the ridiculousness that often surrounds this discussion, the response of the church is to disregard the subject. However, as we will see in 1 Thessalonians, Paul – while recognizing the absurdity of trying to pinpoint the time of Christ’s return – saw extreme importance and relevance in this doctrine. Rather than ignoring the issue, he makes clear to the Thessalonians that he does not want them to be ignorant about it. It is, or at least should be, a crucial part of their worldview – affecting how they live every day.
With this introduction, we can turn our attention to our text – 1 Thessalonians 4:13-5:11. Having moved, at the beginning of chapter 4, to some practical exhortations, Paul now turns his attention to the issue of Christ’s return. In doing so, he offers a series of truths regarding the second coming of Jesus Christ.
The first thing Paul writes in this section of the letter relates the issue of the second coming to those who have died: “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope” (4:13). So Paul’s first concern is to comfort those who have lost friends or relatives who had trusted in Christ. He declares emphatically to the Thessalonians that he does not want them to grieve as those who have no hope.
But he does not just state the desire; he also provides the grounding for this: he does not want them to grieve as those with no hope because they know there is hope for those who have died in Christ. He writes, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep” (4:14). This is the information that is necessary to keep the Thessalonians from grieving hopelessly, and it is a critical piece of information. Paul declares that they should not grieve without hope because the resurrection of Jesus Christ gives evidence that God will also raise from the dead those who are in Christ. This is vital information about the resurrection: it is not just a historical event in the life of Jesus that is to be believed. It is a reality that will take place in the lives of all Christians who die before Jesus Christ returns, and Jesus’ resurrection is the proof that there will be more resurrection. This is the reason Paul tells the Corinthians, “If in this life only we have hoped in Christ, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at this coming those who belong to Christ” (1 Cor. 15:19-23). Jesus’ resurrection – among other things – was the proof that there would be more resurrection to come (thus the “firstfruits” idea).
For this reason, Paul tells the Thessalonians that they should not grieve without hope for those who have died, because – at the return of Christ – those who are alive will be no better off than those who have died: “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” (4:15). In essence, Paul is telling the Thessalonians not to worry about those Christians who have died, because when Christ returns, he will bring them with Him. They are in good hands.
As we consider this aspect of Christ’s second coming, we should notice a few things. First, Paul does not forbid grieving. Death is an enemy of God, and its presence is a stark reminder that something is terribly wrong with this world. Moreover, the loneliness and pain that often accompany death are real and should not be suppressed. The thing that Paul forbids is grieving without hope. For a Christian who is mourning the death of another Christian, hope must always be the final word – even if it is not the immediate word. There is hope because the one who has died in Christ will be resurrected and return with Christ when He comes again. Second, these realities should help us “die well.” For Christians, there is no fear in death because death has lost its victory and its sting. It will, one day, be swallowed up in victory (1 Cor. 15:54-55). This should be each of our hearts as we all – if the Lord tarries – face death and as we help others around us face death. Do not focus on that which is ending but on that which awaits – it is glorious.
After making clear that the second coming of Christ will result in the resurrection to life of all those who have hoped in Christ and died, Paul then lays out for the Thessalonians a general outline of Christ’s return and the events surrounding it. He writes, “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” (4:16-17). Paul, in describing these events, is clearly building toward the climactic idea of being with the Lord, so as to encourage the Thessalonians as they think about the second coming of Christ.
As we look at the events Paul describes, each one is crucial in its own way. First, he highlights that the return of the Lord will be a glorious one. The phrases speaking of a cry of command and the voice of the archangel and the sound of the trumpet – whether literal or not – are, at very least, intended to convey that this coming of the Lord will be a great and glorious event. There is no place here for a quiet, localized return of Jesus Christ – the images Paul uses are images intended to convey that this day will be impossible to miss. Paul then declares that “the dead in Christ will rise first.” This is the idea that we have seen already – those who have died while trusting in Christ will be bodily raised from the dead – just as Christ was bodily raised from the dead. Then, Paul declares that those who are alive will meet the Lord (and the resurrected dead) in the air. Again, the idea is that there will be no one left behind or forgotten – all who have hoped in Christ will be accounted for. And the glorious culmination of Paul’s thought is that “we will always be with the Lord.” This is the end of this chain, and the point to which Paul is building. The thing that makes this day so glorious is that it will culminate in the presence of God forever.
As we consider this reality, it reminds us that the world is moving toward something. History is not circular. Rather, there is a goal toward which everything is pointing. The return of Jesus Christ will be incredibly glorious and it will be impossible to miss. The way Paul lays out this reality is instructive because it provides us with incredible hope. It reminds us that we are not orphans who have been abandoned. We are ambassadors who have been put on this earth to proclaim the excellencies of Him who called us out of darkness into light (1 Pet. 2:9). We have been sent into the world as salt and light, but one day our Lord is coming to gather us together. Not a single one will be lost, and we will be with Him forever.
It also reminds us that the ultimate hope we possess is that we will be with the Lord. While there are a number of other glorious things that will happen as a result of the Lord’s return, the culminating reality is that we will be in His presence. Our ultimate hope is not in a place or in a thing or in seeing other people again but in the very One who has created us and redeemed us – the Lord. Sadly, we often desire heaven for various reasons other than God – as if it would be a glorious place without Him. In Paul’s mind, however, being in the presence of God was the culmination of all things – the great hope that awaited him and awaits us.
The chapter break separating chapters 4 and 5 of 1 Thessalonians is a bit unfortunate because it fails to recognize that Paul is continuing the same line of thought. After pointing out that the second coming of Christ radically affects the way we mourn for those who have died and highlighting that it will also be the glorious culmination of all things, Paul then makes clear that the second coming of Christ will happen unexpectedly – while also highlighting how terrible a reality this is for those who are unprepared.
Paul begins by making clear the unexpected nature of Christ’s second coming as he writes, “No concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night” (5:1-2). Paul’s point is clear: he feels no need to write anything concerning the timing of the Lord’s return because the Thessalonians already know that the timing will be unexpected – like a thief in the night, it cannot be known. This fits Jesus’ words in Matthew 24:36, “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” As we will see in a moment, this does not mean that there is no choice except to be unprepared, but it does mean that the Lord’s return will be unexpected. This point is crucial for two reasons. First, it prevents us from speculating like so many who have gone before. Such speculation is pointless and in vain. Second, the unexpectedness of the Lord’s return spurs us on to be ready at all times. Paul will address this specifically in the next section, but the seeds of the idea are implicit in 5:1-2.
Having pointed out that the Lord’s return will be unexpected, Paul turns his attention to those who will be unprepared. He emphatically declares that the unexpectedness of Christ’s return will be terrible for them because that return – and, by implication – the judgment that comes with it – will be unavoidable. He writes, “While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape” (5:3). Just as the image of the thief highlighted the unexpectedness of the Lord’s return, this image of the woman in labor highlights the unavoidableness of that return. There will be no escaping it, and for those who were unprepared, the thing that will not be avoided will be terrible and sudden destruction.
This is a very sobering reality because it is a reminder, by the Apostle Paul, that the day of the Lord’s return – though fully glorious – will not consist only of redemption and salvation. It will also be a day of judgment and wrath. The day when Christ’s people are taken to be with him forever is also the day that Christ’s enemies will be crushed under his feet. For those who are not followers of Christ, the thought of His return should fill you with fear, because it will not be a happy day for you. You must realize that His coming could be at any point, and if you are not prepared there will be no escaping the judgment that will come. However, if you simply turn from your sins and submit to Jesus Christ as your Lord – believing that God raised Him from the dead – then you will be saved. You will be able to look expectantly to the Lord’s return rather than fearfully because there will be hope for that day rather than anxiety. For those of us who are believers, this should drive us to fervent evangelism. If the Lord truly could return at any time, we must be busy speaking the gospel and laboring to help people be prepared. This leads directly into Paul’s fourth point.
After alluding to those who will not be prepared for Christ’s return, Paul goes on to draw an explicit contrast between that person and the Thessalonian believers: “But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light, children of the day. We are not of the night or of the darkness” (5:4-5). As opposed to the unprepared person spoken about in 5:3, Paul makes clear to the Thessalonians that the day of the Lord’s return – though unexpected – should not come as a surprise to them in such a way that it finds them unprepared. The reason that the people addressed in 5:3 will be unprepared is because they walk in darkness, but Paul’s readers should always be prepared because they are children of the light. By nature of being children of light, they should not be caught off-guard when the Lord of light comes.
In order to understand Paul’s words, we must understand the biblical image he is using of light and darkness. By nature, every person is a sinner, and one way the Bible illustrates this reality is by pointing out that every person, by nature is in darkness. Paul, in his letter to the Ephesians, reminded them that “at one time you were darkness” (Eph. 5:8). Moreover, at the point of Paul’s conversion, he says God sent him to the Gentiles “to open their eyes, so that they may turn from darkness to light and from the power of Satan to God” (Acts 26:18). In line with this image, salvation is often spoken of as being moved from darkness to light. In 2 Corinthians 4, Paul writes, “In their [those who are perishing] case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, ‘let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:4-6). Peter, likewise, writes, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Pet. 2:9). As those who have been transferred from the kingdom of darkness to the kingdom of Christ (Col. 1:12-13), the Thessalonians should not be caught unprepared.
But this begs the question, “What does it mean to be prepared?” What does that look like? Paul goes on in 1 Thessalonians to declare, “So then let us not sleep, as others do, but let us keep awake and be sober. 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” (5:6-8). This image of being prepared is crucial to Paul’s argument: being prepared means living a particular way and doing particular things. Being prepared does not mean that we stop doing things and sit in our room looking to the sky until Jesus returns. Rather, it means being sober and self-controlled while persevering in faith, love and hope. The image Paul is attempting to foster is one of vigilant action – like one who is prepared for war with a breastplate and a helmet – rather than one of inaction. This is even more clear in Ephesians 5:8-10 where Paul writes, “For at one time you were darkness, but now you are light in the Lord Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord.” If we are truly children of light, then the fruit of that reality will be actions that are good and right and true. In short, Paul’s idea of a person who is prepared is a person who is constantly seeking to do the will of God because they understand that the Lord’s return is imminent and they desire to be found working faithfully when He comes (Matt. 24:45-46).
Having made this point clear, Paul closes by reminding the Thessalonians of the very thing that gives them confidence in the Lord’s return and strength to persevere in faithfulness until He comes: their salvation by God. He writes, “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” (5:9-10). The reason we can labor with the “hope of salvation” (5:8) is because we are confident – because of our salvation – that God has not destined us for wrath. We do not need to fear the coming of the Lord because we will obtain salvation through Jesus Christ. Indeed, Jesus died so that we might live with him, whether we are still alive or have already died. Much like Paul, because of Jesus Christ, we can say confidently, “For to me to live is Christ, and to die is gain” (Phil. 1:21). The foundation of our hope and our faithfulness is the grace that we have received in Jesus Christ. His work in the past assures us of joy and hope in the future.
It is striking that Paul ends both halves of this section of his letter with the same concept: these realities regarding the second coming of Christ should be a source of encouragement among the Thessalonian believers. After laying out the glorious things that will happen at Christ’s return, Paul declares, “Therefore encourage one another with these words” (4:18). And after urging them to vigilant preparedness, Paul declares again, “Therefore encourage one another and build one another up, just as you are doing” (5:11). In Paul’s mind, these thoughts about the Lord’s return should have been incredibly encouraging to the Thessalonians. As those who were undergoing persecution, Paul was reminding them that it would one day end. As those who were losing loved ones in death, Paul was reminding them that those in Christ would one day be raised from the dead just like Christ. And as those who were longing to see the return of the Lord, Paul was reminding them that it would happen and that it would be a glorious day in which their final salvation was finally realized.
So with us, just like the Thessalonians, we should encourage each other, as believers, with these words. If we know a brother or sister who is dying, we should encourage them with the thought that their will be a glorious resurrection of which they will be a part. If we or a brother or sister has lost a relative or loved one who followed Christ, we should meditate with them on the glorious return of Christ when that person will be raised to life. For those of us who are nowhere near death, we should recognize that the return of Christ is imminent and labor to be prepared. Moreover, we should labor to help others be prepared. If someone is a believer, urge them to “walk as children of light” so that they will be found walking faithfully when Christ returns. If someone is not a believer, tell them that Jesus died and was raised so that they could be saved by faith. Tell them that He is coming back to gather His people and defeat His enemies. The usefulness of this passage regarding Christ’s second coming is incredible, because this doctrine is crucial for all aspects of our lives today.
As we come to the table, we can come in joyful expectation of the day that Christ will return. Jesus himself, in instituting the Lord’s Supper, declared, “I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29). We eat the bread and drink the juice looking forward to the day when Christ will take it with us. And Paul, himself, declared, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26). The taking of communion is an arrow pointing backward to the incredible death and resurrection of our Lord. But it is also an arrow point forward to the glorious day when He comes again in power and might. As we eat it together today, let us look backward in thanksgiving while also looking forward in hope. Amen.