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1 Thessalonians
Overview |
|
Chapter 1 |
Chapter 2 |
Chapter 3 |
Chapter 4 |
Chapter 5 |
|
LOOKING BACK |
LOOKING FORWARD |
|
Personal Reflections
Historical |
Practical
Instructions
Exhortational |
Ministry
In
Person |
Ministry
in Absentia
(Thru Timothy) |
Ministry
by
Epistle |
Word and Power
of the Spirit |
Establishing &
Comforting |
Calling & Conduct |
4:13ff
Comfort |
5:12ff
Commands |
1
Salvation |
2
Service |
3
Sanctification |
4
Sorrow |
5
Sobriety |
|
Exemplary Hope of
Young Converts |
Motivating Hope of
Faithful Servants |
Purifying Hope of
Tried Believers |
Comforting Hope of
Bereaved Saints |
Invigorating Hope of
Diligent Christians |
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Written from Corinth
Approximately 51AD |
|
Modified from the
excellent book
Jensen's Survey of
the NT |
NOW AS TO THE TIMES AND THE
EPOCHS BRETHREN: Peri de ton chronon kai ton kairon, adelphoi:
(Matthew
24:3,36;
Mark 13:30-32;
Acts 1:7)
This paragraph is the second half
of the distinctly eschatological section of this epistle.
|
The Eschatological
Section
Future Events in
Contrast |
|
1 Thes 4:13-18 |
1 Thes 5:1-12 |
|
Salvation |
Judgment |
"we do not
want you
to be uninformed" |
"we have no need
of anything
to be written to you" |
New
Teaching |
Review
Teaching |
|
"We" |
"They" |
|
Comfort One Another |
Edify One Another |
|
Be Assured |
Be Sober |
Moore remarks
There is no suggestion (as some
maintain) of a crisis in the church, nor even of a problem, but Paul
would be aware of the constant need under any circumstances for
exhortation and pastoral care if slackness and apostasy were to be
avoided. (Moore, A L: 1 and 2 Thessalonians. The Century Bible) (Comment:
How vital that every pastor heed this sage advice regarding the need
for ongoing "preventive maintenance" for the flock!)
Now (1161) (de) can be translated but as in the KJV which does
bring out the marked contrast.
In 1 Thes 4:13-18 the subject was
instruction the church needed concerning the fate those who had
fallen asleep in Jesus. The main cause for unrest among the
believers was their thought that only those who were alive at the time
of the parousia would witness and share in its glories. All grounds
for their unrest were removed with the assuring revelation that there
would be no difference in the experience of the believers who had died
and those who were alive when Christ returned for His Church.
Now in the second half of the distinctively eschatological
section of
this letter Paul provides a word of needed exhortation to
the those those who living in Christ.
In the preceding Paul addressed the
ignorance of the readers but now he
addresses their knowledge, for his statement we have no need of
anything to be written to you clearly indicates this teaching was
already known by the Thessalonians. In short, they do not need further
instruction but fatherly encouragement to live according to the truth
they already know, which is the need of most believers today. Most of
us do not need "new teaching" but a renewed spirit to obey what we
already know!
Now in this section Paul
presents the solemn
truth that the returning Lord will bring a day of judgment for
the unbelieving world. With this in mind the
duty of the believers is to so live that they will be prepared to meet
the Lord whenever He comes giving diligence to be morally and
spiritually ready.
Vine commenting in regard
this conjunction but writes that...
having thus reassured his readers
concerning the share of the departed in the glory of Christ by
explaining to them that all in Christ, living and dead, will be
received into the presence of the Lord before that glory is revealed
to the world at all, the apostle proceeds to describe the effect of
that revelation upon the world, (1 Thes 5:2-3), and to instruct and
exhort them as to their own conduct in the meantime, (1 Thes 5:4-11).
The change of subject is marked, for whereas
1 Thes 4:13-17 is concerned with
salvation, 1 Thes 5:1-3 is concerned with judgment. In 1 Thes 4:13-17 the language
of the apostle closely follows that of the Lord recorded in John
14:1-3; where the first and second personal pronouns are used, “I come
again and will receive you unto Myself” with which compare “the Lord
Himself shall descend...we...shall be caught up...to meet the Lord in
the air.” But in 1 Thes 5:3 the language corresponds with that of the Lord
recorded, for example, in Matthew 16:27; 24:31; Mark 13:26; Luke 9:26,
where, as always in the Synoptists, the third personal pronoun only is
used, “the Son of Man,” “they,” “them,” with which compare “When
they
are saying, Peace and safety, then sudden destruction cometh upon
them.” (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
The change in subject from hope
to judgment indicates that the Day of the Lord is a distinctly
different subject from the Rapture of the Church and conveys a
definite implication that the Day of the Lord will not include the
Rapture of the Church. (See discussion of
When Will the Rapture Occur?)
Times and epochs -
Paul repeats the words of our Lord in Acts 1:7 which certainly
suggests indicates he was familiar with the teaching of Christ. The
expression (you have no need of anything to be written to you)
indicates that the Thessalonians already were acquainted with the
truth about the times and epochs. Apparently Paul is using
traditional language concerning the time of the parousia
In his appearance before
Nebuchadnezzar king of Babylon and the most powerful human ruler of
his day, Daniel testifies to the sovereign control of
El Elyon, the Most High God
regarding the times and epochs declaring
And it is He who changes the
times and the epochs. He removes kings and establishes kings. He
gives wisdom to wise men, and knowledge to men of understanding.
(Daniel 2:21)
While the words times and
epochs both relate to time and are on occasion used
interchangeably, they are not equivalent terms. For example, the
ancient writer Ammonius remarked that times (chronos)
denotes quantity and the epochs (kairos) quality. As
discussed more fully below, chronos designates time in its
duration, whether a longer or shorter period, while kairos
draws attention to the characteristics of the period. Chronos
deals with the measurement of time, while kairos deals with the
suitable or critical nature of the time. Note that both chronos and
kairos are plural.
Criswell writes that...
times refers to more
specific and precise occasions; seasons (epochs) to the great
moving periods of God's eternal plan.
Morris reiterates that...
The times have to do with
the chronology of future periods, the seasons (epochs) with the
characteristics of those periods. (Morris,
Henry: Defenders Study Bible. World Publishing)
Hiebert explains that
The times (chronos) point
to the chronological ages that may intervene before the parousia
(Second Coming of Christ) takes place; the dates (epochs -
kairos) indicate the times in their critical character, the
occurrences that will distinguish these times. Involved is the thought
of the opportune seasons that have their own distinctive
characteristics calling for an appropriate response. (cf. Luke 19:44
where Jesus prophetically warned the Jews that the Romans "will
level you to the ground and your children within you, and they will
not leave in you one stone upon another, because you did not recognize
the time [kairos] of your visitation [ie, the first
coming of the Messiah!].") (Ref)
Times (5550) (chronos) means a space of time. Chronos is a period of
measured time, not a period of accomplishment as kairos.
Chronos refers to chronological time, to clock time or calendar
time, to a general space or succession of time.
Kairos,
on the other hand, refers to a specific and often predetermined period
or moment of time and so views time in terms of events, eras, or
seasons, such as the times of the Gentiles (see
below) In other words,
kairos
defines the best time to do
something, the moment when circumstances are most suitable, the
psychologically "ripe" moment.
Time (quantity of, that is, lapse, span), chronos describes a
“period of time” in general, especially in phrases like a long time (Mt
25:19) or a
little while (Jn 7:33). Chronos can also be used with certain verbs to
denote the period of time when something is to occur (Mt 2:7; Lu 1:57;
Acts 7:17) or when something is complete (Gal 4:4). The plural of chronos
appears in expressions to specify a rather long period of time, even
an eternal period before earthly time (2Ti 1:9; Titus 1:2). This word can
also be used as an eschatological term (Acts 1:7; 1 Th 5:1; 1Pe 1:20).
Epochs (2540)(kairos)
means a point of time or period of
time, frequently with the implication of being
especially fit for something and without emphasis on precise
chronology. It means a moment or period as especially appropriate to the
right, proper, favorable time (at the right time).
Kairos
can refer to a fixed and definite
time, the time when things are brought to crisis, the decisive epoch
waited for or a strategic point in time.
Kairos
speaks of a limited period of time,
with the added notion of suitableness ("the suitable time", "the right
moment", "the convenient time").
Kairos
refers to a distinct, fixed time
period, rather than occasional moments.
Kairos
is not so much a succession of minutes (Greek
chronos
5550), but a
period of opportunity.
Kairos
is a season, an opportune time, an opportunity
("window of opportunity"). It is a fixed and definite time. It is a
period possessed of certain characteristics. For example, a "season"
is a time characterized by a particular circumstance or feature. Thus
the time for bringing forth fruit is the season
(kairos) in which the tree bears fruit, in contrast to late autumn,
when there is no more fruit.
Kairos
does not emphasize a point of time
but rather a time space filled with all kinds of possibilities. And so
Kairos
characteristically means an "opportunity" (and is so translated
in some versions -- in
Colossians 4:5 {note} in the NIV & NASB & in
Ephesians 5:16 {note} in NIV)
which represents the best time to do something, the moment when
circumstances are most suitable.
Webster's defines opportunity
as a favorable juncture of circumstances or a good chance for
advancement or progress. There is no good English equivalent for
kairos, and when it it plural with
chronos it is translated “seasons,” or times at which certain
foreordained events take place as is the case here in 1 Thessalonians
5:1.
Vincent writes that the
phrase times and epochs has
special reference to the Lords coming. The plural is
used because Paul is thinking of a number of incidents attending the
preparation and accomplishment of the second advent, and occurring at
different times. The collocation times and seasons only here and Acts
1:7.
He said to them, "It is not for you
to know times or epochs which the Father has fixed by His own
authority 8 but you shall receive power when the Holy Spirit has come
upon you; and you shall be My witnesses both in Jerusalem, and in all
Judea and Samaria, and even to the remotest part of the earth. (Acts
1:7-8)
(It) is the suitable time, the time measured by duration. Hence
kairos
a juncture, an occasion, as Matt. 16:3 ("And in the morning, 'There
will be a storm today, for the sky is red and threatening.' Do you
know how to discern the appearance of the sky, but cannot discern the
signs of the times?). The distinction is so well
marked that we have the phrases chronon kairos the right moment of the
time, and the opportune moment (eukairos chronos). The former
(chronos) of these words, time absolutely, without regard to
circumstances; the latter (kairos), definite periods, with the idea of
fitness.
Vine adds that...
chronos and kairos,
are synonyms, and while they have much in common and are used
interchangeably on occasion, when they are used together they
supplement each the other and hence are to be distinguished in
meaning. In the New Testament they appear together again only in Acts
1:7, and in LXX only in Daniel 2:21; Ecclesiastes 3:1; in the latter
place, however, the words are both in the singular.
Broadly speaking, chronos, “time,”
(a) implies duration, Revelation 10:6, whether longer, Acts 1:21;
13:18, or shorter, Luke 4:5; 18:4, or (b) refers to the date of an
occurrence, whether in the past, Matthew 2:7; Luke 8:29, or in the
future, Acts 3:21; 7:17. Kairos, “season,” refers to the
characteristics of a period, as of harvest, Matthew 13:20; Acts 14:17;
Galatians 6:9; of the fulfillment of prophecy, Luke 1:20; Acts 3:19; 1
Peter 1:11; of punishment, Matthew 8:29; of discharging duties, Luke
12:42; of opportunity for doing anything, good, Matthew 26:18;
Galatians 6:10; Ephesians 5:16, or evil, Revelation 12:12; of a time
suitable for a purpose, Luke 4:13, lit., “until a season,” as for the
preaching of salvation, 2 Corinthians 6:2. In 2 Timothy 4:6, and a few
other passages, the distinction between the two words is not so
sharply defined.
Here, “times” refers to the length
of the interval before the Parousia (Second Coming) takes place, and to the length of
time it will occupy; “seasons” refers to the characteristics of the
periods before, during, and after the Parousia. An ancient writer
expresses the distinction thus: “times” has to do with quantity,
“seasons” with quality.
YOU HAVE NO NEED
OF ANYTHING TO BE WRITTEN
TO YOU: ou
chreian echete (2PPAI) humin graphesthai, (PPN): (1
Thes 4:9;
2 Corinthians 9:1;
Jude 1:3)
As noted earlier Paul's point is that the
saints at Thessalonica already knew about the times and epochs.
There was no need for him to write of these matters, for he had
already conveyed all this information concerning the future to them. He was
not saying that instruction on this eschatological (related to
prophecy) point was not useful, but that they already possessed a
basic
understanding of these end time events. By contrast the previous eschatological section (see
note
1 Thessalonians 4:13)
was introduced with the phrase we do not want you to be uninformed,
brethren indicating that regarding the rapture, there was need for
instruction and/or clarification.
Need (5532)(chreia from
chraomai = to use, make use of or
chreos = a debt) means a necessity, what is needed or the
occasion of need.
Brethren (80)
(adelphos from collative a = copulative prefix {joining
together coordinate words}
or connective particle serving to join or unite + delphús
= womb) is literally one born from same womb and literally identifies a male having the
same father and mother. Figuratively (as used throughout this epistle)
adelphos refers to a close associate of a group of persons having
well-defined membership, specifically identifying fellow believers
in Christ united by the bond of affection.
No need of anything to be
written to you - The implication is that the Thessalonians had
already received oral teaching concerning the second coming of Christ,
which obviously was an integral part of the sound doctrine given by
the missionaries during their initial time in Thessalonica. In
addition, the doctrinal truth about the times and epochs had
not been neglected. It had been made plain to the saints at
Thessalonica that the Second Coming of the Lord was not an event they
could mark as a fixed date on their "daytimer".
Hiebert adds a note of
caution writing that the church at Thessalonica...
had been told that times or
seasons (cf Acts 1:7) are a matter of divine determination, and
not a proper subject for Christian speculation. Biblical
interpretation transcends its legitimate function whenever it presumes
to establish fixed dates for coming prophetic events. The Scriptures
do not sanction the senseless practice of setting dates for the return
of Christ. The failure of such attempts only serves to bring the
prophetic hope into disrepute. (Ibid)
Write (1125)(grapho
from root graph- = primarily means to scratch on or engrave as
on an ornament, reports, letters, etc; English = graph,
graphic, etc) means to engrave or inscribe with a pen or stylus
characters or letters on a surface which can be wood, wax, metal,
leather, stone, parchment, dirt (John 8:6), paper, etc.
The original sense of grapho
was to carve or +-to engrave as deduced from uses in the Septuagint
(where grapho occurs some 300 times usually for the Hebrew
kathab
3789)
such as the following...
Write (Lxx = grapho) on them
(Lxx = lithos = stones) all the words of this law (Deut 27:3)
Then he (Solomon) carved (Lxx
= egkolapto = cut or carve) all the walls of the house round about
with carved (Lxx = grapho) engravings of cherubim... (1Kings
6:29)
...You who carve (Lxx =
grapho) a resting place for yourself in the rock? (Isaiah 22:16)
NIDNTT has a historical note
writing that...
grapho is found in its
original sense in Homer, Il. 17, 599. In Herodotus, 4, 36 the word is
used meaning to draw, of lines on maps; and scholars of the 3rd cent.
B.C. used it of drawing of mathematical figures. In Homer grapho is
already used in the sense of scratching signs on a tablet as a kind of
letter (Il. 6, 169). From the time of Herodotus. it is used generally
in the normal sense of to write, and from the time of Pindar in the
derived sense of to prescribe, to order. From the practice of handing
in a written accusation, grapho came in judicial language to mean to
accuse (Plato, Euthyphro 2b). (Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)