Lord’s coming and our final judgment in 1 Thessalonians 4-5

Faith in the eventual second coming of Jesus is a fundamental tenant of Christianity. Around it, our lives are built. Wrapped up in it are all of our hopes and dreams. Interest in that momentous day is always high; but presently it is once again rising to fever pitch.

Bible students have always wanted to know what the Bible says about the end of the world (as well they should). Some freely confess ignorance on the subject; others are confident in their thorough knowledge (though their complex theories are riddled with errors which flatly contradict plain statements of Scripture). More than any other aspect of the scheme of redemption, eschatology (the study of "last things") is presently the primary focus of denominational preaching and writing. Nearly everyone I approach about having a Bible study asks "Don't you think we are living in the last days?"' or "What about the book of Revelation?" A suggestion that we study "What must I do to be saved?" or "How can I live godly in this present world?" evokes little enthusiasm. Studies on the nature of authority, the nature and work of the church, etc., are "boring" compared to man's fanciful imaginations regarding the future.

As prominent as the Second Coming is in the New Testament, it is doubtful if any Bible teaching is as little understood or more perverted and abused. This is largely the result of man's prophetic speculations concerning "what will happen and when it will happen" which flood the "Christian" media. We need to avoid two dangerous extremes: (1) "Eschatomania" (a preoccupation which makes this subject the only one of importance) and, (2) "Eschatophobia" (a fear resulting in complete avoidance of the subject). Balance requires that we neither avoid this subject nor make it our only concern. A search for the truth on these subjects is valuable for its own sake. More importantly, such knowledge is vital to understanding our true relationship with this world so that we might know how to make adequate preparation for that day.

Therefore, now we will talk about “the future coming of Jesus” as thought in Paul’s first letter to Thessalonians. Right from the start let’s find out who were Thessalonians? Thessalonians were small congregation of Christian believers located in the ancient city of Thessalonica in the middle of the first century. The theme of Christ’s return is prominent in this epistle. Paul deals with the topic at some length in two substantial sections of the letter (4:13-18, 5:1-10). Clarifying certain issues about Jesus’ coming was a chief aim of the Apostle in writing this letter.

The purpose in what follows is to discover precisely what Paul taught about the “coming” or “parousia” of Jesus and what he did not teach, at least as far as what is recorded in the letter.

First, Thessalonians recounts how the church founded by Paul abandoned idolatry and turned to the true God. This indicates strongly that a majority of its members were Gentiles. It is unlikely Paul would describe Jews, Christian or not, as idolaters.

From the outset marginalized Christians of this assembly endured pressure from their fellow citizens, both Jews and Gentiles (1:3-6, 2:14-16. CP. ACTS 17:1-8). Opposition forced Paul to leave Thessalonica prematurely with his work there unfinished (2:17). He attempted to return later but was thwarted “by Satan” (2:18). Because of anxieties about the health of the young church Paul sent Timothy to investigate matters (3:1-3).

The epistle is Paul’s thankful response to the good news about the faithfulness of the young church reported to him by Timothy. Paul expresses his relief and thanks in 3:5-7:

“when I could endure it no longer I also sent to find out about your faith… But now that Timothy has come to us from you, and has brought us good news of your faith and love…for this reason, brethren, in all our distress and tribulation we were comforted about you through your faith.”

It appears from the letter’s content that one thing left undone by Paul’s hasty departure was the impartation of a fuller understanding of end time events. Paul was anxious that the Thessalonians were properly prepared in order to be able to stand “un-blamable in holiness before God at the coming of Jesus” (3:13). “

The main interpretive idea and theological emphases of the entire first epistle can be formulated as follows: Paul thanks God for the Thessalonians’ salvation, gives them further instruction to complete their faith and prays for this in order that they might please God by being holy and thus pass through the end-time judgment.

Now let’s look 1 Thessalonians 4:13-18:

13 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. 14 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. 15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 18 Therefore encourage one another with these words.

Paul’s purpose here is to reassure the Thessalonians that believers who die prior to the “coming” of Jesus will fully participate in it. Dead and living Christians will be reunited when Jesus comes “from heaven.” They will then meet Jesus “in the air” and thereafter be together with him forever. These words are designed to comfort the Thessalonians about the fate of dead believers.

Going back throughout, 1 Thessalonians 1:2 - 4:12 we can find the theme of attaining holiness before God, especially in light of the promised coming of Jesus. This will be achieved by proper conduct, exercising love and faithfully enduring tribulation.

“Now… concerning” a formula which Paul uses frequently to introduce new subjects is the beginning of Chapter 4 verse 13; also typical is his stated desire for his readers “to not be ignorant” of a topic about to be discussed (cp. Romans 1:13, 1 Corinthians 10:1, 12:1, 2 Corinthians 1:8). Here Paul does not state that the Thessalonians are ignorant about the future coming of Jesus, but rather about the fate or relationship of dead Christians to that event. This is made clear by several statements: “…we would not have you ignorant… concerning those who are asleep, that you may not grieve…God will bring with him those who have fallen asleep… we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep… the dead in Christ will rise first… then we who are alive…will be caught up together with them… to meet the Lord…in this manner we will evermore be with the Lord… comfort one another with these words.”

So what was the main concern of the Thessalonians?

The concern of the Thessalonians was over the fate of believers who die before the coming of Jesus. Will they be full participants in that event? How this question came about is not stated. For some reason Christians in Thessalonica worried that fellow believers who die before the arrival Jesus will in some way be shortchanged. All that follows in verses 14 through 18 is designed to address this fear.

14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 15 τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ’ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 18 ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. [Source: http://www.biblegateway.com (SBL Greek New Testament)]

Paul is addressing real life anxieties that could impact the entire congregation. A new issue has arisen: what is the status of those who have died in Christ prior to the “parousia” (Παρουσία)? An incorrect understanding of the ultimate fate of Christians could turn grief into hopelessness, as is the case when the loved ones of non-Christians die (i.e., “that you may not grieve even as the rest who have no hope”). Paul’s purpose is to reassure and comfort the Thessalonians (i.e., “comfort one another with these words”) – therefore, the issue here is not theological but functional or pastoral, in my opinion; but one might ask: Why were the Thessalonian’s concerned about the fate of dead Christians?

The traditional interpretation is that the early churches expected Jesus to return within their lifetimes, leaving little need for discussion about the status of Christians who died. Paul, it is argued, at this point in his life still expected to be alive when Jesus arrived. The alleged evidence for this is his use of “we” in verse 15. It is then argued that with the passage of time some believers did die, generating growing concern about the “delay of the parousia” and the fate of dead saints.

Here we have new problem and/or new concern: delay of the “parousia”.

First, the New Testament nowhere refers to any concerns within early Christianity about a supposed “delay” in the coming of Jesus.

4 They will say, “Where is this ‘coming’ he promised? Ever since our ancestors died, everything goes on as it has since the beginning of creation.” (2 Peter 3:4)

At this point the problem addressed in above verse is not with any “delay.” Peter was answering the false charges of scoffers who claimed the return of Jesus had been delayed or simply would never happen.

In 1 Corinthians chapter 15 Paul dealt with those who claimed there would be no bodily resurrection when Jesus comes, not with that day’s delay.

Second, talk of a delayed return of Jesus makes no sense in light of the New Testament’s consistent description of the unexpectedness that day, the timing of which no one can know:

26 “So if anyone tells you, ‘There he is, out in the wilderness,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. (Matthew 24:26)

6 Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?” 7 He said to them: “It is not for you to know the times or dates the Father has set by his own authority. (Acts 1:6-7)

2 for you know very well that the day of the Lord will come like a thief in the night. (1 Thessalonians 5:2)

10 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. (2 Peter 3:10)

The reason Christians are exhorted to be prepared at all times is precisely because no one knows the timing of the “Parousia” of Jesus.

Third, this interpretation reads too much into Paul’s use of the plural pronoun “we” (i.e., “we who remain…”). Paul’s “we” includes those Thessalonian believers still alive at the time of the letter’s composition. Since the issue under discussion is the status of Christians who have died already, Paul is not so naïve as to assume there will be no more deaths before Jesus comes. He is well aware that some Christians elsewhere have also died. Had he not himself participated in the execution of Stephen in Jerusalem?

57 At this they covered their ears and, yelling at the top of their voices, they all rushed at him, 58 dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their coats at the feet of a young man named Saul. 59 While they were stoning him, Stephen prayed, “Lord Jesus, receive my spirit.” 60 Then he fell on his knees and cried out, “Lord, do not hold this sin against them.” When he had said this, he fell asleep. (Acts 7:57-60)

Elsewhere….

Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.4 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. 5 You are all children of the light and children of the day. We do not belong to the night or to the darkness. 6 So then, let us not be like others, who are asleep, but let us be awake and sober. (1 Thessalonians 5:1-6)

Here we see that Paul is teaching the believers that now one knows the coming of the Jesus, therefore they (the believers) must always be prepared. When looked at in the proper context, it would be difficult to argue that Paul was convinced Jesus would return within his lifetime. Paul’s use of “we” is a literary convention whereby he identifies himself with the Thessalonians in their situation. For sure we can say, it is part of his pastoral strategy, designed to reassure the Thessalonians about the fate believers who die before the “Parousia”.

On the other hand, Paul does critique (or correct) the Thessalonians for grieving over their dead. Christians experience grief when loved ones die, though they are not without hope. But he does not want them to grieve to the same degree, as do unbelievers who mourn “without hope.” Non-Christians lack hope because they do not possess the knowledge that God will one day resurrect the righteous dead.

The Scripture has not enough data to determine why the Thessalonians fear that Christians who die before Jesus comes will miss out on its attendant glories. Paul does not explain how this anxiety arose. He only deals with the resulting discomfort it caused. His clarification that both living and dead Christians will jointly participate in the “Parousia” is intended to dispel their anxieties.

Finally, it is not necessary to understand how this situation came about to understand the passage. What is relevant is the knowledge that the Thessalonians are concerned that dead believers will miss out when Jesus comes. This is the issue Paul addresses. His primary intent in the passage was to comfort the living in the face of death and enable them to use his teachings to comfort one another (v. 18).

And really the Thessalonians are unsure whether those who die before Jesus comes will experience the resurrection at the same time or perhaps in the same manner, as those still alive at the time. Their grief stems partly from a desire to be reunited with departed loved ones when the resurrection occurs. Paul’s answer is, just as God raised Jesus from the dead “so also God will bring with him those who have fallen asleep through Jesus.” One thing the passage does make clear is that some believers will be alive when Jesus comes from heaven.

The future hope of the resurrection, in the historical events of the Death and Resurrection of Jesus can be found in verse 14:

“The God who raised Jesus will also raise Jesus’ followers. It is Jesus’ resurrection that validates the gospel and guarantees the believers’ future resurrection”.

The past bodily resurrection of Jesus is presented as the guarantee and basis of the future resurrection of believers:

19 After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. (John 14:19)

23 that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.”( Acts 26:23)

11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies hrough His Spirit who dwells in you.( Romans 8:11)

20 But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in hrist all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming,( 1 Corinthians 15:20-23)

18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. (Colossians 1:18)

5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood—( Revelation 1:5)

Partaking in this future hope is not based on whether one is dead or alive but on faith in what God has already accomplished in the Death and Resurrection of Christ (“for if we believe that Jesus has died and rose again…”). What matters is having faith either at the time one dies or the moment of Christ arrives. This is indicated in the phrase, “God will bring with him those who have fallen asleep through Jesus.” The phrase “through Jesus” shows it will be believers in right relationship with Jesus when they die who are to be resurrected. This is similar to Paul’s reference to those who “have fallen asleep in Christ” in 1 Corinthians 15:18.

In verse 15 Paul talk about to a “word of the Lord” to authenticate the hope of future resurrection. He does not state whether this “word” is a pre- or post-resurrection saying of Jesus. Is he referring to a saying of Jesus made during his earthly ministry or to a revelation made subsequent to his resurrection, perhaps by the gift of prophecy? Similarity of the historical Jesus we can find in 1 Corinthians 7:10-12

10 To the married I give this command (not I, but the Lord): A wife must not separate from her husband. 11 But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. 12 To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her.

Here Paul refers to a saying of Jesus regarding divorce found in Matthew 5:32 and 19:6-9 (cp. Mark 10:11-12, Luke 16:18). As well, in 1 Corinthians 9:14 Paul writes, “so also the Lord directed those who proclaim the gospel to get their living from the gospel,” paraphrasing words of Jesus recorded in Matthew 10:10 and Luke 10:7 (“for the laborer is worthy of his wages”).

In verse 16 Paul describes how Jesus will “descend from heaven” accompanied by an “archangel.” At that moment a trumpet sounds and believers are gathered to him “in the clouds.” In Matthew 24:30-31 Jesus described how the Son of Man will one day come “on the clouds of heaven.” He will then “send out his angels” to “gather his elect” and “a loud trumpet” will announce his arrival.

1 Thessalonians 4:13-18 also contains a link to the Parable of the Ten Bridesmaids in Matthew 25:1-13.

25 “Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish, and five were prudent. 3 For when the foolish took their lamps, they took no oil with them, 4 but the prudent took oil in flasks along with their lamps. 5 Now while the bridegroom was delaying, they all got drowsy and began to sleep. 6 But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’ 7 Then all those virgins rose and trimmed their lamps. 8 The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out.’ 9 But the prudent answered, ‘No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.’ 10 And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. 11 Later the other virgins also came, saying, ‘Lord, lord, open up for us.’ 12 But he answered, ‘Truly I say to you, I do not know you.’ 13 Be on the alert then, for you do not know the day nor the hour.

The ten bridesmaids are described as “falling asleep” while waiting for the bridegroom. They are then awakened by “a shout” and command to go out “to meet” the bridegroom. They then “rose” and “went with him” or accompanied him into the wedding feast. So what have we learned from this? What is the basic issue here? It is the fate those who “have fallen asleep.” When Jesus comes He will descend from heaven accompanied by “a shout” and the voice of an archangel. Then the dead in Christ, those who have fallen asleep, will “rise” first and along with those who remain alive, they will be caught up “to meet the Lord” and thus evermore “be with” him. The Greek noun used for “meet” in verse 16 (apantêsis) is the same one used in Matthew 25:6 for the ten bridesmaids when they go out “to meet” the bridegroom. The only other New Testament verse where this verb (apantêsis) occurs is Acts 28:15.

16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ’ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, (ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Α΄ 4:16)

6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν· Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν αὐτοῦ. (ΚΑΤΑ ΜΑΤΘΑΙΟΝ 25:6)

15 κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν [a]ἦλθαν εἰς ἀπάντησιν ἡμῖν ἄχρι Ἀππίου Φόρου καὶ Τριῶν Ταβερνῶν, οὓς ἰδὼν ὁ Παῦλος εὐχαριστήσας τῷ θεῷ ἔλαβε θάρσος. (ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 28:15)

This parable (ten bridesmaids) is not about dying but about the falling asleep, and therefore, falling asleep is the only consequence. Again, similarly in 1 Thessalonians 4:13-18, some fell asleep or died over the passage of time while eagerly waiting for the coming of Jesus (cp. 1 Thessalonians 1:9-10).

13 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. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. 15 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. (1 Thessalonians 4:13-15)

Here Paul describes dead believers as those “who have fallen asleep.” Sleep was a common euphemism for death in Greco-Roman society. He uses it to depict the state of the Christian dead. Paul’s language is metaphorical, not literal. Caution is necessary before pressing the image of sleep too far to determine the actual condition of the dead. Paul is not here discussing the details of the present state of dead Christians. That is not the issue under discussion. The passage stresses only that they are dead.

However, Paul becomes more explicit in verse 16:

16 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.

16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ’ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, [Source: http://www.biblegateway.com (SBL Greek New Testament)]

Here he refers to those presently “sleeping” as “the dead in Christ.” “Dead” translates the Greek adjective “nekroi” [νεκροὶ], the nominative, masculine and plural form of “nekros”. This refers not to the abstract state of death but to dead persons (the more appropriate Greek term for the state of death is “thanatos”), and it more accurately denotes “dead ones,” that is, dead persons. The portrayal of the future resurrection of believers who are at present dead indicates Christians have yet to receive their full salvation, whether dead or alive. Therefore, both groups still wait to be resurrected and united with Jesus. At present their salvation is incomplete.

Furthermore in verse 14 Paul tells the Thessalonians that if they believe Jesus was raised from the dead, so also “God will bring those who fell asleep through Jesus with him.” The phrase, “those who fell asleep through Jesus,” is similar to Paul’s usage in 1 Corinthians 15:18 [18 Then those also who have fallen asleep in Christ have perished.]

Continuing to verse 15, Paul states “we, the living, who remain to the coming of the Lord”. This demonstrates his belief that Christians will be alive on the earth when Jesus comes [cp. 1 Corinthians 15:51-52, “Behold, I tell you a mystery; we will not all sleep, but we will all be changed, and the dead will be raised imperishable, and we will be changed”].

Note well that though Paul never states explicitly that any of the Thessalonians will survive until Jesus comes, his language allows for that possibility. This implies that Paul does not believe that Christians alive when Jesus comes will be a different class of Christians than the Thessalonians.

The first clause of verse 16 uses the intensive Greek pronoun “autos” (i.e., “the Lord himself will descend from heaven”). This emphasizes that Jesus will arrive in person to accomplish the reunion of living and dead saints. This is another small touch by Paul to reassure Christians regarding the fate of dead believers. They will not in any way be deprived on that day. The next clause in verse 16 reads, “and the dead in Christ will rise first”. This is the key “new” piece of information that Paul now introduces to the Thessalonians. The teaching about the future resurrection of believers is not new. Paul previously taught this. What is now divulged is that the dead in Christ will rise first before those who are still alive. Paul provides this information to comfort the Thessalonians concerning the fate of their dead. In verse 16 Paul refers to three audible features that will accompany the coming of Jesus: a shout, the voice of an archangel and the trumpet of God. The audible aspects signify that this will be a public rather than a secret event. Verse 16 does not state to whom the “shout” or “cry of command” is directed. However, one possibility is that it is Jesus’ command to the righteous dead calling them to rise from their graves.

This idea is found in John 5:25

25 “Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live.

Paul’s reference to the “trumpet of God” in verse 16 is similar to other scriptures that associate trumpet blasts with the “Day of the Lord” or the coming of Jesus:

13 And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the Lord on the holy mountain at Jerusalem. (ISAIAH 27:13)

11 The Lord utters his voice before his army, for his host is exceedingly great; he that executes his word is powerful. For the day of the Lord is great and very terrible; who can endure it? (JOEL 2:11)

14 Then the Lord will appear over them, and his arrow go forth like lightning; the Lord God will sound the trumpet, and march forth in the whirlwinds of the south. (ZECHARIAH 9:14)

52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. (1 CORINTHIANS 15:52)

The Greek word rendered as an infinitive in some English translations (i.e., “to meet”) is “apantêsis” is in the verse 17. The word is found in the New Testament only here, Matthew 25:6 6 But at midnight there was a cry, ‘Behold, the bridegroom! Come out to meet him.’ and Acts 28:15 15 And the brethren there, when they heard of us, came as far as the Forum of Ap′pius and Three Taverns to meet us. On seeing them Paul thanked God and took courage.

6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν· Ἰδοὺ ὁνυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν αὐτοῦ.( ΚΑΤΑ ΜΑΤΘΑΙΟΝ 25:6)

15 κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν ἦλθαν εἰς ἀπάντησιν ἡμῖν ἄχρι Ἀππίου Φόρου καὶ Τριῶν Ταβερνῶν, οὓς ἰδὼν ὁ Παῦλος εὐχαριστήσας τῷ θεῷ ἔλαβε θάρσος. (ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 28:15) [Source: http://www.biblegateway.com (SBL Greek New Testament)]

Here the noun, rather than a verb means a “meeting.” It is preceded by the preposition “eis” or “into, unto, for.” The clause more accurately reads: “we will be caught away on clouds unto a meeting of the Lord in the air” (or alternatively, “for a meeting”).

Looking back into historical facts, in the Greek speaking areas of the Roman Empire, “parousia” (verse 15, “coming”) was often used to describe the arrival (or visitation) of a royal dignitary to a city or province. When an exalted personage approached a city its leading citizens would go out of the city walls to “meet” the arriving dignitary with pomp and ceremony. They then accompanied him back into the city. In recorded accounts the word “apantêsis” is used to refer to such meetings and this is same word employed in verse 17 for believers when they “meet the Lord in the air.” City officials would then escort a dignitary back into the city. Furthermore, in cities of the Roman Empire it was illegal to bury the dead within city walls. The roads approaching a city were commonly lined with graves, sometimes for miles. If Paul is using “apantêsis” and “parousia” with this imagery in mind, the picture he is painting becomes clear. In his portrait the righteous dead are raised first as Jesus approaches, then together with those still alive they are “caught up” (or go out to meet the Lord);. This image may imply that resurrected Christians will then accompany Jesus as He descends to the earth.

In addition, verse 17 refers to living and resurrected dead believers both being “caught up” to the clouds. Clouds are associated elsewhere in the New Testament with the return of Christ:

64 “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” (Matthew 26:64)

62 “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”(cp. Mark 14:62)

9 After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.10 They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. 11 “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” (Acts 1:9-11)

7 “Look, he is coming with the clouds,” and “every eye will see him, even those who pierced him”; and all peoples on earth “will mourn because of him.” So shall it be! Amen. (Revelation 1:7)

30 “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. (Matthew 24:30)

26 “At that time people will see the Son of Man coming in clouds with great power and glory. (Mark 13:26)

27 At that time they will see the Son of Man coming in a cloud with power and great glory.(Luke 21:27)

Finally, verse 17 states that after the meeting with the Lord “in the air” believers will “in this manner be with the Lord always.” Paul’s point is that after the meeting “in the air” the saints will be with Jesus ever after. Their location (or final destination) thereafter is not stated. While some argue the saints will ascend to heaven along with Jesus, this is an assumption read into the text. It is just as likely they will accompany Jesus as he continues his descent to the earth. Paul’s relevant point in the verse is that after dead and living Christians are reunited and meet Jesus, they will from that point onwards be with Jesus forever. Once again Paul’s purpose is to comfort and reassure troubled believers about the fate of dead Christians, not to provide a detailed explanation of all final events.

At the end, in verse 18, Paul tells the Thessalonians to “be comforting one another with these words”, thus concluding this section of the letter. The purpose of this passage is to comfort those who are grieving over the deaths of fellow believers and worried that Christians who die before the end may be deprived in some way. Because of the promise of reunion of dead and living saints at Christ's “coming”, believers need not have any such anxieties.

Now we come to conclusion and summary about the Christians from Thessalonica. Was it the problem of the delay of the “parousia”? Was it the questions about “parousia” timing? Was it the concern about the fate of the dead believers and their full participation in the “future coming of Jesus”? Perhaps! Were all these questions raised because of the persecution in Thessalonica, as we can see in Chapter 2 14-16?

14 For you, brothers and sisters, became imitators of God’s churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews 15 who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone 16 in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last.

Paul does not address issues relating to the Tribulation or attempt to lay out a detailed chronological order of future events. He mentions no prophetic events that must precede the coming of Jesus. This does not mean there are none, only those questions are not under discussion. Paul’s purpose is pastoral, not theological. He is writing to comfort believers troubled about the fate of their dead fellow citizens, not to produce a comprehensive list of end-time events. Paul provides only enough information about the “parousia” needed to accomplish this purpose. This understanding should caution believers about formulating conclusions based on what the passage does not say or to read theological presuppositions into it.

For sure we can say that, Paul assured the Thessalonians that not only will the dead in Christ not be deprived, but also they will be raised from the dead first before those who are still alive at the time. Thereafter, both living and dead Christians, together will be caught away to meet Jesus and forevermore be with him. Both dead and living saints fully participate in this future event. The Thessalonians were encouraged to comfort one another with these very words. To illustrate this hope Paul drew on language and imagery from the Old Testament, certain sayings of Jesus, and possibly from the customs of the Greco-Roman culture.

13 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. 14 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. 15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 18 Therefore encourage one another with these words. (1 Thessalonians 4:13-18)

Here we see that Paul describes four future events: the resurrection of dead Christians, the descent of Jesus from heaven, the catching away of the righteous dead along with those still alive and all believers will be with Jesus forever. Those who die prior to Jesus’ coming will be deprived of nothing. Those still alive at the time will have no advantage. We also see here that Paul does not discuss other related topics, such as the timing of the Jesus coming, signs of its approach and/or how it will impact unbelievers. Paul’s immediate purpose is: to reassure the Thessalonians concerning the fate of dead fellow believers. The only aspect of the “parousia” which Paul has in mind is its relationship to believers. In this passage he says nothing about its relationship to the world. The “parousia” of Jesus in this passage has for its object union with all believers, whether they are dead of living.

We can also divide this into few sections:

• First Section (verses 1-3): The Unexpected Day of the Lord

• Second Section (verses 4-7): The Need for Wakefulness

• Third Section (verses 8-11): Words of Comfort

In short, the verbal and thematic links between 1 Thessalonians 4:13-18 and 5:1-11 shows the same set of events is in view. The concern of 4:13-18 is the future resurrection of both dead and living saints when Jesus arrives, whereas 5:1-11 has in view primarily how events will overtake the unprepared. The topic of 4:13-18 is resurrection; the topic of 5:1-11 is judgment. The intent in 4:13-18 is to comfort believers who have experienced a loss through death. The intent of 5:1-11 is to challenge believers to live faithfully and expectantly in anticipation of future judgment. These variations alone are sufficient to explain the use of “parousia” in the former and “day of the Lord” in the latter passage.

In 1 Thessalonians 4:13-18 Paul dealt with the question of the fate of the Christian dead when Jesus arrives.

In 1 Thessalonians 5:1-11 the issue is the responsibility of those believers still alive at that time, this is: to always be prepared for the Day of the Lord. This is especially necessary because no man knows the “times and seasons” of the Day of the Lord, which will come “like a thief in the night.”

The following chart lists the parallels between 4:13-18 and 5:1-11:

VERBAL & CONCEPTUAL LINKS

1 THESSALONIANS 4:13-18

Verse

1 THESSALONIANS 5:1-11

Verse

But we do not want you to be ignorant.

13

You have no need of anything to be written to you.

1

Those who are asleep.

13

Let us not sleep as the others do.

6

The others.

13

The others.

6

If we believe that Jesus died and rose again.

14

Our Lord Jesus Christ who died for us

9-10

We who are alive and remain until the coming of the Lord.

15

Whether we are awake or asleep, we may live together with Him

10

For the Lord Himself will descend from heaven

16

The day of the Lord will come just like a thief in the night.

2

Then we will be caught up together with them in the cloud.

17

Then destruction will come upon them and they will not escape.

3

Caught up together with them

17

We may live together with Him.

10

Therefore comfort one another.

18

Therefore comfort one another.

11

Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape. (1 Thessalonians 5:1-3)

Here we clearly see that Paul does not answer the question, when is the Day of the Lord coming?

As an alternative Paul explains “the day will come as a thief in the night.” This is something the Thessalonians already understand and therefore Paul has no need to write further about the day’s timing. The point of the analogy of a home invasion by a thief is that no one can know when a thief will strike; consequently one must always be prepared for that eventuality. This is precisely what Paul encourages the Thessalonians to do in verses 4-10 where he exhorts them to live soberly and watchfully. If not that day “will overtake them like a thief in the night” (verse 4).

For us the believers the coming of Christ is an imminent event, one for which they must always be prepared. For unbelievers that day will come suddenly and unexpectedly, bringing with it God’s wrath, “everlasting destruction” For those who are looking for the return of Christ and living accordingly, though they are ignorant of God’s prophetic timetable the “Day of the Lord” will not destroy them. It will mean their salvation.

In conclusion, Paul’s insistence that Christians must constantly watch and be prepared for the “Day of the Lord” should serve as a warning to all believers, as his line of reasoning assumes that both Christians and unbelievers can be surprised by that day’s arrival.

Sources:

• http://www.biblegateway.com/

• http://orthodoxwiki.org

• Dr. Emlijan Carnic- Uvod u Svetog Pismo Novog Zaveta, Beograd 1984

• Prof. Dr. Joanis Karavidopulos - Uvod u Novi Zavet I, Beograd 210

• Arhiepiskop Averkije (Tausev) – Pravoslavno Tumacenje Novoga Zaveta, Beograd 2006

• Arhimandrit Firmilijan – Tumacenje Jevandjelja sa besedama, Linc-Austria 2003

• Александра Добрић СРПСКО-ЕНГЛЕСКИ И ЕНГЛЕСКО-СРПСКИ ТЕОЛОШКИ РЕЧНИК

• СВЕТИ ИГЊАТИЈЕ БРЈАНЧАНИНОВ: ЕНЦИКЛОПЕДИЈА ПРАВОСЛАВНОГ ДУХОВНОГ ЖИВОТА (Места из дела светитеља Игњатија Брјанчанинова одабрао је и распоредио свештеник Сергије Молотков).

• Протојереј др ЈОВАН БРИЈА: РЕЧНИК ПРАВОСЛАВНЕ ТЕОЛОГИЈЕ Превео с румунског Епископ источно-амерички Господин Митрофан (Кодић) Београд,1999.

• Свети ТЕОФИЛАКТ Охридски ТУМАЧЕЊЕ ПОСЛАНИЦЕ РИМЉАНИМА Наслов оригинала: Μακαριωτάτου Θεοφυλάκτου `Αρχιεπισκόπου `Βουλγαρίας ΠΡΟΣ ΡΩΜΑΙΟΥΣ ΕΠΙΣΤΟΛΗΣ ΕΞΗΓΗΣΙΣ Превела: Антонина Пантелић Серија: Библиотека Образ светачки, књига 74 Издаје: Православна мисионарска школа при храму Светог Александра Невског Издато: 2004.Штампа: "Будућност" – Београд Тираж: 500