1Thessalonians 5:9-11

 

 

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1Thessalonians 5:9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, (NASB: Lockman)

Greek: hoti ouk etheto (3SAMI) hemas o theos eis orgen alla eis peripoiesin soterias dia tou kuriou hemon Iesou Christou
Amplified: For God has not appointed us to [incur His] wrath [He did not select us to condemn us], but [that we might] obtain [His] salvation through our Lord Jesus Christ (the Messiah)   (Amplified Bible - Lockman)
NLT: For God decided to save us through our Lord Jesus Christ, not to pour out his anger on us. (
NLT - Tyndale House)
Phillips: For God did not choose us to condemn us, but that we might secure his salvation through Jesus Christ our Lord.  (
Phillips: Touchstone)
Wuest: because as for us, God did not appoint us to wrath but to obtain salvation through our Lord Jesus Christ  (
Erdmans
Young's Literal:  because God did not appoint us to anger, but to the acquiring of salvation through our Lord Jesus Christ,

REFERENCES

Albert Barnes
John Calvin
Explore the Bible
Thomas Constable
Bruce Goettsche
David Guzik
Hampton Keathley
Alexander Maclaren
Alexander Maclaren
John MacArthur
John MacArthur
Grant Richison
A T Robertson
Gil Rugh
Ray Stedman
Marvin Vincent
Drew Worthen
Xenos
Steve Zeisler
Precept Ministries

1 Thessalonians 5
1 Thessalonians 5
1 Thessalonians 5:1-11
1 Thessalonians Notes
1 Thessalonians 5:1-11 Living in Light of the Future
1 Thessalonians 5   
1 Thessalonians 5:1-11
1 Thessalonians 5:10 - Waking and Sleeping
1 Thessalonians 5:11 - Edification
1 Thessalonians 5:1-2; 5:3; 5:3; 5:4-8; 5:8-11

1 Thessalonians 5:8b-11; 5:12; 5:13; 5:14-15

1 Thessalonians 5:9 5:10 5:11 5:11b
1 Thessalonians 5
1 Thessalonians 5:1-11
1 Thessalonians 5:1-11 Fate of Earth
1 Thessalonians 5
1 Thessalonians 5:1-11; 5:12-14; 5:15-18
1 Thessalonians 5; 5 Admonition; 5:16-18
1 Thessalonians 5:1-5:11
1 Thessalonians Download Lesson 1 of 11

FOR GOD HAS NOT DESTINED US FOR WRATH: hoti ouk etheto (3SAMI) hemas o theos eis orgen: (1 Thessalonians 1:10; 3:3; Exodus 9:16; Proverbs 16:4; Ezekiel 38:10-17; Matthew 26:24; Acts 1:20,25; Acts 13:48; Romans 9:11-23; 2 Timothy 2:19,20; 1 Peter 2:8; 2 Peter 2:3; Jude 1:4)

For (3754)(hoti) means since, because, for (this reason) here introduces the reason that as believers, we must put on our armor, especially the helmet, the hope of salvation.

Still the small inward voice I hear,
That whispers all my sins forgiven;
Still the atoning blood is near,
That quenched the wrath of hostile heaven.
          
       -- from Charles Wesley's
  
              And Can It Be That I Should Gain?

Destined (5087) (tithemi) means first to set, to place or to put. Here it is used figuratively to mean appoint. Our salvation proceeds from God's appointment. It is connected with the past act and deliberate purpose of God. The use of the middle voice indicates that that God thus acted in His own interest, while the aorist tense indicates this event occurred in the past and was a completed event. God, Who acted according to His own will and good pleasure, has destined believers to salvation as His gracious intention for us. This is a cause for rejoicing for believers do not have an "appointment" with God's wrath! Hallelujah. Thank you Jesus, the Lamb of God Who bore our deserved wrath.

In His message to the church at Philadelphia Jesus declared...

'Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth. (cf note Revelation 3:10) (Comment: Many commentators take this as a promise promise that believers will be delivered from the time of the Great Tribulation that will come upon the entire earth Mt 24:14-21).

Wrath (3709)  (orge from orgaô = to teem, to swell) from the idea of a swelling which eventually bursts, orge then applies more to an anger that proceeds from one’s settled nature

Hiebert makes the important point that...

God wills not our destruction but our salvation. He has no intention that we should become the subjects of His wrath, fall under its punitive action, when the day of "sudden destruction" (see note 1Thessalonians 5:3) falls upon the unsaved. He cherishes no angry purposes toward His redeemed children; the divine wrath against sin was diverted from us when by faith we were united with "the Son of his love" (see note Colossians 1:13). Wrath is the destiny of Christ rejecting souls. (Ibid)

Orge in this verse describes God's holy, righteous wrath, which is not an uncontrollable anger His settled opposition to and displeasure with sin.  God’s wrath is his holy hatred of all that is unholy, His righteous indignation against everything that is unrighteous. The picture of the orge of God is an inner, deep resentment that seethes and smolders.

If indeed the Day of the Lord commences at the midpoint of the last 7 years and the Great Tribulation begins with bowl judgments filled with God's wrath, it would appear that the wrath Paul is referring to here is that described in Revelation 6-19, although obviously it all culminates in the Lake of fire which is a manifestation of His eternal wrath. Either way this truth by Paul is good news...we are delivered (the meaning of the word soteria translated "salvation") from the wrath to come (cp see note 1Thessalonians 1:10, 2Th 1:7-9).

Orge represents God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. "Settled" indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is not the momentary, emotional, and often uncontrolled anger (thumos) to which human beings are prone.

Orge as used of God refers to His constant and controlled indignation toward sin, while thumos (which originally referred to violent movements of air, water, etc., and consequently came to mean “well up” or “boil up”) refers more to a passionate outburst of rage. Thumos type anger represents an agitated, vehement anger that rushes along relentlessly. The root meaning has to do with moving rapidly and was used of a man’s breathing violently while pursuing an enemy in great rage!

Orge of God describes the strongest kind of anger which builds and builds until it reaches the end of God’s patience and tolerance with unregenerate, unrepentant mankind and swells into His final, furious anger which He pours out on all those who have persistently rebelled against Him.

William Barclay writes that...

The Greeks defined thumos as the kind of anger which is like the flame which comes from straw; it quickly blazes up and just as quickly subsides. On the other hand, they described ogre as anger which has become habitual...Orge is anger which has become inveterate; it is long-lasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep it warm...To the Christian the burst of temper and the long-lived anger are both alike forbidden." (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos)

Larry Richards in describing God's anger writes that...

The OT clearly specifies what human actions provoke God to anger. The NT treats wrath as a basic relational state, showing that the unsaved are under God's wrath. But God never acts capriciously in his anger. He always acts in full harmony with his character as a loving, forgiving, compassionate, and just person." (Richards, L O: Expository Dictionary of Bible Words: Regency)

Arthur Pink defined God’s wrath as...

His eternal detestation of all unrighteousness. It is the displeasure and indignation of Divine equity against evil. It is the holiness of God stirred into activity against sin” (Arthur W. Pink, The Attributes of God, p83).

Bishop Trench defines orge as

a wrath of God who would not love good unless He hated evil, the two being inseparable, that He must do both or neither.” Trench adds that orge is an anger “which righteous men not merely may, but as they are righteous, must feel; nor can there be a surer and sadder token of an utterly prostrate moral condition than the not being able to be angry with sin—and sinners” (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Orge is used of our Lord when, after healing the man with the withered hand, He observed the hardness of heart of the Pharisees, and looked upon them with anger (Mk 3:5).

C H Spurgeon writes that...

The wrath of God does not end with death. This is a truth which the preacher cannot mention without trembling, nor without wondering that he does not tremble more. The eternity of punishment is a thought which crushes the heart. You have buried the man, but you have not buried his sins. His sins live and are immortal. They have gone before him to judgment, or they will follow after him to bear their witness as to the evil of his heart and the rebellion of his life. The Lord God is slow to anger, but when He is once aroused to it, as He will be against those who finally reject his Son, he will put forth all his omnipotence to crush his enemies." He adds that "I am certain that to preach the wrath of God with a hard heart, a cold lip, a tearless eye, and an unfeeling spirit is to harden men, not benefit them...The conscience of man, when he is really quickened and awak­ened by the Holy Spirit, speaks the truth. It rings the great alarm bell. And if he turns over in his bed, that great alarm bell rings out again and again, "The wrath to come! The wrath to come! The wrath to come!...There is no trouble like genu­ine conviction of sin. Racks, scor­pions, death—these are troubles to be laughed at, as compared with the weight of guilt pressing on the conscience, the sight of an angry God, and the fear of the wrath to come."

J. I. Packer sounds a sad note writing that

the subject of divine wrath has become taboo in modern society, and Christians by and large have accepted the taboo and conditioned themselves never to raise the matter (Knowing God, p. 149).

Vine has an interesting insight writing that...

The subject of the wrath of God recurs throughout the first part of the Epistle (2:5, 8; 3:5; 4:15; 5:9; 9:22). In this Epistle, which treats especially of the gospel, the differing attributes of God are set forth in a manner which reveals His character as a whole. While the gospel reveals Him as infinitely merciful, His mercy is not characterized by leniency toward sin. The Scriptures never reveal one attribute of God at the expense of another. The revelation of His wrath is essential to a right understanding of His ways in grace." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

The Shaw Pocket Bible Handbook has the following note on "God's Wrath"...

In Scripture, God’s strong and vigorous opposition to everything evil. There is a Greek verb that can be used both of anger and of the swelling of buds as the sap rises. It points to the kind of anger that results from a settled and consistent disposition, and not to a losing of one’s temper. God’s wrath is like that, rather than like human anger on a grand scale. With us, wrath always has elements of passion, lack of self-control, and irrationality. The wrath of God does not." (The Shaw Pocket Bible Handbook, Walter A. Elwell, Ed, Harold Shaw Publ., Wheaton , IL; 1984)

The respected expositor Albert Barnes writes that ...

It is clear that when we think of the word “wrath” as applicable to God, it must be divested of everything that is like human passion, and especially the passion of revenge. It is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. [God’s wrath] is the opposition of the divine character against sin; and the determination of the divine mind to express that opposition in a proper way, by excluding the offender from the favors which He bestows on the righteous. We admire the character of a father who is opposed to disorder, vice, and disobedience in his family, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the law. Why shall we not be equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express His opposition in the proper way for the sake of preserving order and promoting peace?

A W Tozer said that...

The holiness of God, the wrath of God and the health of the creation are inseparably united. Not only is it right for God to display anger against sin, but I find it impossible to understand how He could do otherwise

One of the great tragedies of modern Christianity, which sadly has crept into much of evangelicalism, is the failure to preach and teach the wrath of God and the condemnation it brings upon all with unforgiven sin. Instead how often does one hear a truncated, sentimental gospel that is frequently presented today falls far short of the gospel that Jesus and Paul proclaimed. Examine any 19th century Psalter and you will note that many of the psalms in those hymnals emphasize the wrath of God, just as much of the book of Psalms itself emphasizes His wrath. It is tragic that few hymns or other Christian songs today reflect that important biblical focus. Both the Old and New Testament consistently emphasize God’s righteous wrath.

Ray Pritchard has the following note on the forgotten doctrine of God's wrath declaring that...

It is truly a forgotten doctrine, even in the evangelical church. I’ll dare say that many of you have never heard a sermon on God’s wrath—that is, not a full sermon devoted to this one topic. The reasons for this apparent neglect are not hard to find. Most of us would rather hear about love and grace. I know I would rather preach about God’s grace. After all, to speak of the wrath of God makes us appear narrow-minded, judgmental, and God help us, fundamentalist...God’s wrath is difficult to comprehend, so in some ways, this is a doctrine that is easy to overlook. The thought that nice people we know might someday go to eternal hell is so overwhelming—and so disheartening—that we’d much rather not think about it at all." (Forgotten Doctrine: The Wrath of God)  (Bolding added)

BUT FOR OBTAINING SALVATION THROUGH OUR LORD JESUS CHRIST: alla eis peripoiesin soterias dia tou kuriou hemon Iesou Christou: (Romans 11:7,30; 2 Thessalonians 2:13,14; 1 Timothy 1:13,16; 2 Timothy 2:10; 1 Peter 2:10; 2 Peter 1:1)

But for obtaining - This strong contrast introduces the positive aspect of God's intention for believers - for obtaining salvation. This could be rendered but for the purpose of experiencing salvation. Note that he does not say "attain" but "obtain" for we can do nothing to attain salvation.

Obtaining (4047) (peripoiesis from perí = acquisition + poiéo = make) means literally to make around and the idea is the obtaining of something in its completeness. It describes the act of obtaining something or the experience of acquiring something for oneself.  The idea in 1Thes 5:9 is of the possessing of salvation as our present property! It refers to the experience of an event or state which has been acquired.

Salvation (4991) (soteria from soter = Savior in turn from sozo = save, rescue, deliver) (Click here or here for in depth discussion of the related terms, the noun Savior or soter and the verb, to save or deliver, sozo) describes the rescue or deliverance from danger, destruction and peril. "Salvation" is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction.

The idea of salvation is that the power of God rescues people from the penalty of sin, which is spiritual death which is followed by eternal separation from the presence of His Glory. Salvation delivers the believer from the power of sin (see discussion on Romans 6-8 beginning at Romans 6:1-3)

Salvation carried tremendous meaning in Paul’s day, the most basic being “deliverance,” and it was applied to personal and national deliverance. The emperor was looked on as a "savior" as was the physician who healed you of illness.

It is interesting that Collin's (secular) dictionary defines "salvation" as

"the act of preserving or the state of being preserved from harm...deliverance by redemption from the power of sin and from the penalties ensuing from it."!

In short, this so great a salvation is not just escape from the penalty of sin but includes the ideas of safety, deliverance from slavery and preservation from danger or destruction.

In addition, this so great a salvation includes the idea of what is often referred to as the Three Tenses of Salvation (justification = past tense salvation = deliverance from sin's penalty, sanctification = present tense salvation = deliverance from sin's power and glorification = future tense salvation = deliverance from sin's presence). It follows that the discerning student will check the context to determine which of the three "tenses" a given use of soteria is referring to.

Here in 1Thessalonians 5:9 soteria refers to future tense salvation as well as meaning #3 below.

The meaning of soteria can be summarized by the following 3 aspects...

1) A physical deliverance - rescue from danger deliverance, preservation, safety. For example the writer of Hebrews records that...

By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation (soteria) of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith. (see note Hebrews 11:7

2) A religious technical term describing safety of the soul and so in a spiritual sense referring to salvation

"(The preaching of John the Baptist was) To give to His people the knowledge of salvation (soteria) by the forgiveness of their sins" (Luke 1:77)

And there is salvation (soteria) in no one else (other that Messiah); for there is no other name under heaven that has been given among men, by which we must be saved (sozo)." (Acts 4:12)

from childhood you (Timothy) have known the sacred writings which are able to give you the wisdom that leads to salvation (soteria) through faith which is in Christ Jesus." (see note 2 Timothy 3:15)

3) A Messianic deliverance at the end of this present age.

"Christ also, having been offered once to bear the sins of many, shall appear a second time for salvation (soteria) without reference to sin, to those who eagerly await Him." (see note Hebrews 9:28)

And this do (do what? express agape love which is unconditional), knowing the time, that it is already the hour for you to awaken from sleep; for now salvation (soteria) is nearer to us than when we believed.  (see note Romans 13:11) (cf 1Thess. 5:9; Hebrews 9:28; see notes 1 Peter 5:5; 5:10; see note Revelation 12:10)

(Those "born again to a living hope") are protected by the power of God through faith for a salvation (soteria) ready to be revealed in the last time." (see note 1 Peter 1:5)

In summary soteria means rescue, preservation safe and sound and includes the idea of the delivering of one who is in danger from destruction or peril or suffering (as will occur to those who do not get rescued or escape from the Day of the Lord). (cf note Revelation 3:10)

Through our Lord Jesus Christ - Paul specifies the Source of all salvation which can only be obtained through Him. He is the Mediator of salvation, and through Him, Whom we have accepted as "our Lord," our hope of salvation will assuredly be realized.

A Simple Study..."Through Him"

Consider the following simple study - observe and record the wonderful truths that accrue through Him - this would make an edifying, easy to prepare Sunday School lesson - then take some time to give thanks for these great truths by offering up a sacrifice of praise...through Him.

 

John 1:3 [NIV reads "through Him"], John 1:7,  John 1:10,Jn 3:17, Jn 14:6 Acts 3:16, Acts 7:25, Acts 10:43, Acts 13:38-39, Romans 5:9 [note], Romans 8:37 [note], Romans 11:36 [note]; 1Cor 8:6, Ephesians 2:18 [note], Philippians 4:13 [note], Colossians 1:20 [note], Colossians 2:15 [note], Colossians 3:17 [note], Hebrews 7:25 [note], Hebrews 13:15 [note], 1 Peter 1:21 [note], 1John 4:9

 

Would you like more study on the wonderful topic of through Him? Click the NT uses of the parallel phrase through Jesus or see (John 1:17, Acts 10:36, Romans 1:8, Romans 5:1; 5:2 Romans 5:21, Romans 7:25, Romans 16:27, Gal 1:1, Ephesians 1:5, Philippians 1:11, Titus 3:6, Hebrews 13:21, 1 Peter 2:5, 1 Peter 4:11, Jude 1:25)

All things are from Him, through Him and to Him. To Him be the glory forever. Amen

Spurgeon notes that...

In making us children of light, he gave evidence that our appointment was for the light — that his eternal ordinances were that through the light of gospel grace we should enter into the light of eternal glory by and by.

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Our Daily Walk - F B Meyer- The Assurance of Salvation - "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."-- see note Romans 10:9.

Salvation is a great word. It is conjugated in three tenses:

The Past Tense - We were saved at the moment when we first trusted Christ. This salvation is a distinct and definite matter, which is ours at the moment we exercise simple faith in Jesus. "Being now justified by His blood, we shall be saved from wrath through Him" (see note Romans 5:9).

The Present Tense - "To us who are being saved, Christ is the power of God," such is the accurate rendering of 1Cor 1:18. We are being saved perpetually from the love and power of sin. The disinfectant of Christ's Presence is ever warding off the germs of deadly temptation. The mighty arm of the Divine Keeper is always holding the door against the attempts of the adversary. The water is always flowing over the eye to remove the tiny grit or mote that may alight. "We are being saved by His life" (see note
Romans 5:10).

The Future Tense - We are being kept by the power of God unto a salvation which waits to be revealed in the last time (
see note 1 Peter 1:5). Salvation is a great word. It includes the forgiveness that remembers our sin no more; deliverance from the curse and penalty of our evil ways; emancipation from the thrall of evil habit; the growing conformity of the soul to the image of Christ, and the final resurrection of the body in spiritual beauty and energy, to be for ever the companion and vehicle of the redeemed spirit.

PRAYER: Oh blessed Spirit of God, we pray Thee to give us the assurance of being the children of God, the sons and daughters of the Lord God Almighty; and so prepare us for the glory to be revealed to us, and for that great hour when the whole creation, which now groans and travails in pain, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. AMEN. (See related discussion on Three Tenses of Salvation)

 

1Thessalonians 5:10 Who died for us, so that whether we are awake or asleep, we will live together with Him.  (NASB: Lockman)

Greek: tou apothanontos (AAPMSG) huper emon hina eite gregoromen (1PPAS) eite katheudomen (1PPAS) ama sun auto zesomen. (1PAAS)
Amplified:  Who died for us so that whether we are still alive or are dead [at Christ’s appearing], we might live together with Him and share His life. (Amplified Bible - Lockman)
NLT: He died for us so that we can live with him forever, whether we are dead or alive at the time of his return. So encourage each other and build each other up, just as you are already doing. (
NLT - Tyndale House)
Phillips: He died for us, so that whether we are "awake" or "asleep" we share his life.   (
Phillips: Touchstone)
Wuest: who died for us in order that whether we are awake [alive] or asleep [dead] we might live together with Him. (
Erdmans
Young's Literal:  who did die for us, that whether we wake -- whether we sleep -- together with him we may live

WHO DIED FOR US THAT WHETHER WE ARE AWAKE OR ASLEEP WE MAY LIVE TOGETHER WITH HIM: tou apothanontos (AAPMSG) huper hemon hina eite gregoromen (1PPAS) eite katheudomen (1PPAS) hama sun auto zesomen. (1PAAS): (Matthew 20:28; John 10:11,15,17; 15:13; Romans 5:6-8; 8:34; 14:8,9; 1 Corinthians 15:3; 2 Corinthians 5:15,21; Ephesians 5:2; 1 Timothy 2:6; Titus 2:14; 1 Peter 2:24; 3:18 ) (1Thes 4:13,17)

Who died (599) (apothnesko from apo = intensifies meaning, away from + thnesko = die) means literally to die off. It means to die a natural death, applied to both men and animals stronger than thnesko

The aorist tense points back to Calvary as a historical fact. It asserts that He "experienced death" (Berkeley Version) in all the grim reality of the term. Furthermore the active voice points out that this Christ's choice to die for us. Hiebert comments that...

He was not "killed" but was willing to die of His own accord. (Ibid)

For (5228) (huper) means in our place, as our substitute. Christ died the death we should have died.

So that (2443) (hina) is a conjunction introducing a purpose clause, in this case explaining the purpose of His death - that believers might live!

Awake (1127) (gregoreuo from egeiro = to waken, to raise up, to rouse from sleep) means to arouse from sleep and in context refers to those who are still alive at the return of the Lord Jesus Christ.

Asleep (1127) (katheudo from katá = an intensifies meaning + heúdo = to sleep) to sleep, fall asleep, be fast asleep and here is a figurative reference to death.

Paul's point again was that there was no advantage or disadvantage for one class of believer (living) over another (dead).

The outcome for us will not be determined whether we are "waking in life or sleeping in death" (Moffatt). When our Lord returns, both the living and the dead believers will receive their glorified bodies (1 Cor. 15:51-54; 1 Thess 4:16-17) and the grand purpose of God for us will be realized, "that ... we may live together with him." Then both groups will enter into life in all its fullness.

Barnes notes that...

This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return, would have some priority over those who were dead. (Albert Barnes. Barnes NT Commentary)

Live together with Him - Williams says to "live in fellowship with Him". To live in intimate fellowship with the very One Who Himself is the very essence of eternal life. Simply incomprehensible bliss! This blessed eternal life will be realized when the Bridegroom returns for His Bride, the church, and we receive our glorified bodies (1Cor 15:51-54, see note