The Close
Relationship between 1 Thessalonians 5:1-11 and 4:13-18
We have
mentioned previously that both Bible Presbyterians and Dispensationalists
understand 1 Thessalonians 4:13-18 to refer to the secret rapture of the New
Testament church. In order to defend the Pretribulation Rapture theory, Bible
Presbyterians must insist that Paul begins with a different subject matter in 1
Thessalonians 5:1ff. In fact, the uninspired chapter division has reinforced
the erroneous impression that Paul’s discourse regarding the “Day of the Lord”
in 1 Thessalonians 5:1ff. is somehow separated from the events discussed in 1
Thessalonians 4:13-18. The implication is that 1 Thessalonians 4:13-18 refers
to the rapture (also known as the “Day of Christ” according to dispensational
terminology), and 1 Thessalonians 5:1ff. discusses the “Day of the Lord.”
Pretribulationists
have generally agreed that the “coming of the Lord” in 1 Thessalonians 4:15 and
the “Day of the Lord” in 1 Thessalonians 5:2 are two separate events. The
secret rapture, according to Dispensationalists, will remove the Church from
the “Day of the Lord.”
Most
dispensationalists understand the “Day of the Lord” to refer to events
beginning with the Great Tribulation and ending with the future Millennium. Dr
John Walvoord describes his understanding of the “Day of the Lord,”
“The future Great Tribulation is
called “the Day of the Lord”, for in it Israel Edom
Dr Jeffrey
Khoo agrees with Walvoord that “the Day of the Lord” refers to the Great
Tribulation and the millennial reign of Christ on earth. According to Dr Khoo,
“The “day of the Lord” refers to the
whole period of end-time wrath upon unbelievers during the Great Tribulation of
7 years (Isa 13:9-13; Zech 14:1-5) which leads to the millennial reign of
Christ on earth (Isa 12:1-6; 14:3; Zech 14:8-11) and ending with the final
fiery destruction of this present heaven and earth (2 Pet 3:10, Rev 20:7-9).”[2]
Did Paul
begin with a radically different subject matter in 1 Thessalonians 5:1ff.? Is
it correct to interpret the “coming of the Lord” in 1 Thessalonians 4:15 and
the “Day of the Lord” in 1 Thessalonians 5:2 as two separate events? If,
however, the “coming of the Lord” and the “Day of the Lord” describe the same
event – that is, the Parousia of
Christ – the Pretribulation Rapture theory is inevitably destroyed.
Some have
argued that the “But” in 1 Thessalonians 5:1 demonstrates the beginning of a
new subject which is differentiated from the Parousia in 1 Thessalonians 4:15-18. Although the Greek particle
connecting chapters four and five (δέ) implies a
shift in thought, there is an intimate relationship between 1 Thessalonians
5:1-11 and 4:13-18. Robert Gundry explains:
“The usual meaning of the Greek
particle connecting chapters four and five (δέ) contains a
mixture of a continuative sense and a slightly adversative sense. In other
words, the particle implies a shift in thought, but not without close
connection with the foregoing thought. Sometimes the adversative sense drops
out altogether. Therefore, it is wrong to claim that the “But” (“Now” in NASB)
of 5:1 proves the beginning of a new thought in full contrast to and
differentiation from the Parousia described in 4:15-18. Nor does the shift from
the pronoun “we” in 4:16ff. to the pronoun “they” in 5:1ff. imply a full
contrast, for Paul uses the pronoun “you” in 5:1-5a in writing to the
Christians more times than he uses “we” in 4:14-18. And in 5:5b-11 he again
uses “we,” more times than in 4:14-18. Hence, an entire shift in subject matter
is not to be inferred from the usage of the pronouns. The appearance of “they”
in chapter five is accounted for by the bringing into view of the wicked and
their relationship to the Parousia. However, the saved also bear a relationship
to that day. Therefore Paul retains the “you” and “we.’”[3]
That Day should
not Overtake the Church
Pretribulationists
would have us believe that the Church will be raptured prior to the “Day of the
Lord.” The problem with this view becomes evident when we study 1 Thessalonians
5:1ff.
Paul writes,
“For yourselves know perfectly that the day of the Lord so cometh as a thief in
the night. For when
they shall say, Peace and safety; then sudden destruction cometh upon them, as
travail upon a woman with child; and they shall not escape. But ye, brethren, are not in
darkness, that that day should overtake you as a thief. Ye are all the children of light,
and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do
others; but let us watch and be sober (1 Thess. 5:2-6).”
Paul exhorts
the Thessalonians to “watch and be sober.” He reminds the brethren that, unlike
unbelievers who are in darkness, “that day” should not overtake them as a thief
(verse 4). “That day” obviously refers to the “Day of the Lord” in verse 2.
“That day” when “sudden destruction” and wrath comes upon the wicked is the same
day believers ought to watch for and be sober.
If Paul is a
Pretribulationist, this passage of Scripture makes no sense. According to Dr
Jeffrey Khoo, the church will be raptured prior to the “Day of the Lord.” The
Church includes those Thessalonian believers Paul wrote to in 1 Thessalonians.
If, indeed, the Thessalonians are to be raptured prior to the “Day of the
Lord,” why would Paul exhort them to “watch and be sober?” Again, if the
Thessalonians are to be secretly caught up with the Lord during the Pretribulation
rapture, why is it necessary for Paul to remind the Thessalonians that “that
day” – which is the “Day of the Lord” – should not overtake them like a thief?
If the
Pretribulation Rapture theory is true, the Thessalonian believers will be resurrected
and given glorified bodies before the “Day of the Lord.” Surely there is no
need to watch and be sober, for they will be with the Lord forever. They will
loose the ability to sin, and their glorification will be finally completed. I
believe Dr Khoo will concur with me that glorified saints are inherently sober
and watchful.
George Eldon
Ladd elaborates further:
“Believers are to “watch” with
reference to the day of the Lord. It will be a day of surprise only for the
world; Christian will be prepared for it, for they will not be asleep. The day
of the Lord will for the Church mean salvation; for the world it will mean
wrath (vv. 8 and 9). Certainly this language suggests that the day of the Lord
whose coming Paul warns about in chapter five is the same as the parousia of
Christ for the Rapture and the resurrection; otherwise the exhortation has no
point. If the Rapture has already taken place before the day of the Lord, then
Paul could not say, “But ye, brethren, are not in darkness, that that day should
overtake you as a thief” (vs. 4), for “that day,” the day of the Lord, will not
overtake believers at all; they will be in heaven, raptured. According to
pretribulationism, they do not need to “watch and be sober” for the day of the
Lord but for the day of Christ; but this passage is concerned not with the day
of Christ, but with the day of the Lord. Surely Paul’s warning to believers to
be prepared for the day of the Lord means that they will see that day but will
not be surprised and dismayed by it. The warning is without point unless
believers are to see that day; and if so, the day of Christ and the day of the
Lord are synonymous.”[4]
1
Thessalonians 5:9 and the Rapture
Some
Pretribulationists have argued that since the church is saved from the wrath of
God, and given that the Great Tribulation is the wrath of God, the Church is
apparently delivered from this Great Tribulation. Pretribulationists rely
heavily upon this argument for their pretribulation rapture theory. On face
value, their reasoning seems logical. One of the “proof-texts” used in their
paralogism is 1 Thessalonians 5:9. This verse says, “For God hath not appointed
us to wrath, but to obtain salvation by our Lord Jesus Christ (1 Thess. 5:9).”
Commenting on this verse, Dr Khoo writes:
“The Christian has been spared from
the wrath of God to come (cf. Rev 6:17, 11:18, 15:1,16). It is not the
Christian’s duty nor destination to face God’s wrath since he has already been
saved by the perfect redemptive work of Christ (Rom 5:9). It is important to
know that the terms “wrath” and “salvation” here are opposites. The verse is
clearly not talking about a both-and, but either-or situation. If you are under
wrath, you are not saved, and if you are saved, you are not under wrath (John
3:36). This certainly argues against the posttribulational rapture view.”[5]
1
Thessalonians 5:9 contrasts the concept of “wrath” and “salvation.” It is true
that God has not appointed Christians to His wrath, but this does not exempt
the Christian from the wrath of men, the wrath of the Antichrist, and the wrath
of the Devil. Furthermore, the “wrath” mentioned in 1 Thessalonians 5:9 is
clearly eternal wrath, that is,
eternal perdition. This is supported by the understanding that 1 Thessalonians
5:9b describes “salvation” from God’s judgment, and not simply salvation from
the Great Tribulation. 1 Thessalonians 5:9 contrasts eternal wrath with eternal
salvation. Surely Dr Khoo must understand this, for he writes: “It is not the
Christian’s duty nor destination to face God’s wrath since he has already been
saved by the perfect redemptive work of Christ (Rom 5:9).”[6] This
salvation “by the perfect redemptive work of Christ” is eternal salvation, and comprises of election, regeneration,
justification, sanctification and glorification. Obviously, 1 Thessalonians 5:9
is not describing the salvation of Christians from the Great Tribulation. To
impose the concept of a pretribulation rapture into the meaning of 1
Thessalonians 5:9 is eisegesis. Dr Jeffrey Khoo has yet to explain why 1 Thessalonians
5:9 “argues against the posttribulational rapture view.”[7]
If, indeed,
the exegete insists that 1 Thessalonians 5:9 describes the deliverance of
Christians from the Great Tribulation, he cannot escape the entrapment of even
more nagging exegetical problems. According to 1 Thessalonians 5:9b, the reason
for the Christian’s deliverance is his salvation in Jesus Christ. It cannot be
overemphasized that the tribulation saints are likewise saved by the redemption
of Christ. If the Church must be exempted from the wrath of God in the Great
Tribulation according to 1 Thessalonians 5:9a, how can we justify the
pretribulationist’s belief that tribulation saints are left behind to suffer
the wrath of God during the Great Tribulation? Is it not true that tribulation
saints are also redeemed by Christ’s atoning death?
Must the
Church be raptured in order for her to be protected from the Great Tribulation?
The fact is: presence does not necessitate participation. The Church can be on
earth throughout the Great Tribulation and yet be divinely protected from God’s
wrath. Israel was in Egypt Israel Israel
The phrase -
“For God hath not appointed us to wrath” - has almost become a mantra. Then let
the pretribulationist answer why the tribulation saints are left on earth for
the “wrath” of God. A pertinent question for the Bible Presbyterians would be,
“Are not the tribulation saints also part of the Church?”
Summary on 1
Thessalonians 4:13-5:11
This passage
of Scripture is most consistent with a post-tribulation rapture, not
pretribulationism. The language and words of 1 Thessalonians 4:13-18 do not
suggest a silent or secret rapture, but a glorious return of our Lord which is
visible and audible to all the inhabitants of the earth. The disciples of Jesus
were taught that, “this same Jesus, which is taken up from you into heaven,
shall so come in like manner as ye have seen him go into heaven (Acts 1:11).”
As our Lord ascended visibly to the right hand of the Father, so shall He
return a second time, for “the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God (1Thess.
4:16).”
The Second
Coming of Christ is one unified sequence of events. The rapture and the Second
Coming are not separated by 7 years of the Great Tribulation. Christians will
be raptured when Jesus returns to judge the living and the dead, “and he shall
set the sheep on his right hand, but the goats on the left (Matt. 25:33).” The Greek word apantesis which is
translated as “meet” in verse 1 Thessalonians 17 is consistent with the
post-tribulational view: Christians will be caught up to meet Jesus Christ, and
will subsequently return to earth with Him.
D. Michael
Martin explains the difficulties involved in reconciling this passage with
Pretribulationism:
“We must note that our present
passage does not seem to present the event depicted in vv. 16–17 as one
preceding and separate from the parousia, the day of the Lord (cf. 5:4–9).
First, in v. 15 Paul explicitly termed the event he was describing the “coming”
(parousia) of the Lord and linked the same term with final judgment (2 Thess
2:8; cf. 1 Thess 2:19). Since Paul did not predict two parousias, then the one
event must encompass both the gathering of the church and final judgment.
Second, v. 17 does not require the removal of the church from the world. It is
in fact open-ended, describing nothing beyond the gathering of the church other
than the fact of continuing in the presence of the Lord. Finally, vv. 15–17
seem to be cast in language and images depicting the arrival of a grand
dignitary. The heralds announce his coming. The crowds surge out of their city
to meet him and celebrate his arrival. At this point such a dignitary would not
take the crowd with him and leave. Rather, the crowd would escort him into the
city. In other words, the most likely way to complete the scenario Paul painted
is by assuming that after assembling his people Christ would not leave but would
proceed with his parousia. What our passage depicts is not the removal of the
church but the early stages of the day of the Lord.”[8]
References
[1] John F. Walvoord, End Times: Understanding Today’s World Events in Biblical Prophecy
(Nashville, Tennessee: Word Publishing, 1998), 149-150.
[2] Khoo, 1
Thessalonians, 32. Also see Jeffrey Khoo, Fundamentals of the Christian Faith: A Reformed and Premillennial Study
of Christian Basics (Singapore: Far Eastern Bible College Press, 2005), 133.
[3] Robert H. Gundry, The Church and the
Tribulation: A Biblical Examination of Post-Tribulationism (Grand Rapids, MI: Zondervan, 1973), 105.
The reader would benefit greatly from reading Gundry’s discussion of “The Day
of the Lord” in chapter six of his book.
[4] George Eldon Ladd, The Blessed Hope: A Biblical Study of the Second Advent and the Rapture
(Grand Rapids, MI: Wm. B. Eerdmans Publishing Co, 1956), 93.
[5] Khoo, 1
Thessalonians, 37.
[6] Ibid.
[7] Ibid.
[8] Martin, 1, 2 Thessalonians, 154.
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