Why the snatching away will precede “the Lord’s day” (part two)

Snatched away before the Lord’s day

In 1 Thess. 5:1-3, Paul wrote the following concerning the time when the day of the Lord begins:

“Now concerning the times and the eras,[1] brethren, you have no need to be written to, for you yourselves are accurately aware that the day of the Lord is as a thief in the night -- thus is it coming! Now whenever they may be saying ‘Peace and security,’ then extermination is standing by them unawares, even as a pang over the pregnant, and they may by no means escape.”

It should be noted that Paul didn’t say that the believers to whom he wrote were accurately aware of when the day of the Lord would come (or that they should be able to figure out that it had come). That of which Paul said the Thessalonians were “accurately aware” – and which is the reason Paul gives for why they had no need to be written to concerning “the times and the eras” – is simply the fact that “the day of the Lord is as a thief in the night–thus is it coming!” Notice that Paul didn’t say that the day of the Lord is coming as a thief in the night for some but not all. There is no qualification given. Similarly, when Peter declared that “the day of the Lord will be arriving as a thief” (2 Pet. 3:10), he also gave no indication that this would be the case for some but not all.  When the day of the Lord comes, it will come “as a thief in the night” for everyone who will be alive on the earth at the time. And that’s because there will be no prophetic announcement or forewarning given to those on the earth that the day is about to come. Even those who know that this day is coming (and who may believe that the “season” is near) will not know for sure that it has come until after it has already arrived.

Moreover (and as I’ve noted elsewhere), what Paul wrote in these verses is remarkably similar to what Christ declared to his disciples in Luke 21:34-36: 

“Now take heed to yourselves, lest at some time your hearts should be burdened with crapulence and drunkenness and the worries of life's affairs, and that day may be standing by you unawares, as a trap, for it will intrude on all those sitting on the surface of the entire earth. Now be vigilant, on every occasion beseeching that you may be prevailing to escape all these things which are about to occur, and to stand in front of the Son of Mankind.”

In light of the striking similarities between these two passages, it’s reasonable to believe that Paul had the above passage in mind when he wrote what he did in 1 Thess. 5:1-2 concerning the start of the day of the Lord.[2] In any case, Christ’s words here further confirm the fact that, when the day of the Lord comes “as a thief” (i.e., suddenly and without warning or notice), it will do so for everyone on the earth at the time. No one who is “sitting on the face of the entire earth” will be excluded from the “all” on whom the day of the Lord is going to “intrude.”

Notice also what Paul revealed certain people would be saying when the day of the Lord comes. Here, again, is verse 3: ”Now whenever they may be saying ‘Peace and security,’ then extermination is standing by them unawares, even as a pang over the pregnant, and they may by no means escape.” The words “peace and security” indicate that the day of the Lord that Paul had in mind here will begin during a time when the inhabitants of the earth will not be expecting or anticipating judgment. They will, instead, see “peace and security” as characterizing their present state of affairs, and as being promised by the future. They will be oblivious to what is to come (and when it does come, it will be too late for them to escape). In contrast with the state of affairs that will be present when the day of the Lord begins (i.e., “whenever they may be saying ‘Peace and security’”), we know that, just before Christ returns to earth to destroy the enemies of Israel and establish the kingdom of God, the inhabitants of the earth will have gone through the most horrific and tumultuous time in history that the world has ever known, and will still be reeling from the “last seven calamities” of the “fury of God” that will have recently been poured out (Rev. 15:1, 16:1-21). And even before these last seven calamities begin to occur, “peace and security” will be the last thing on anyone’s mind. For one of the earliest judgments that will be occurring during the day of the Lord will involve peace being removed from the earth (Rev. 6:3-4). After this judgment occurs, life on earth is going to become increasingly more disrupted and chaotic until everything finally comes to a climax with the return of Christ to the earth.

This being the case, it follows that the time of apparent “peace and security” that will be present when the day of the Lord comes must be before the breaking of the second seal (and all subsequent seals) referred to in Revelation 6. We can therefore conclude that the time at which people on the earth will be saying “peace and security” (and which will coincide with the arrival of the day of the Lord) will be prior to the various judgments described throughout Rev. 6-18. And this means that when Paul referred to the “day of the Lord” in 1 Thess. 5:3, he had in mind the same period of time that John referred to as “the Lord’s day” in Rev. 1:10 (which will initially be characterized by “peace and security” before peace is subsequently removed from the earth as a result of the breaking of the second seal). But what implications does this have with regard to the timing of the snatching away of the body of Christ from the earth?

After revealing to the Thessalonian believers what unbelievers would be saying when the day of the Lord comes as a thief, Paul went on to write the following in verses 4-5:

”Now you, brethren, are not in darkness, that the day may be overtaking you as a thief, for you are all sons of the light and sons of the day. We are not of the night nor of the darkness.”

According to Paul, it is only those who are “in darkness” who may be overtaken by the day of the Lord as a thief. But why did Paul say “may be overtaking?” Answer: the possibility being expressed in the words “may be” is based on the fact that, among those who are “in darkness,” only those who are alive on the earth when the day of the Lord comes will be overtaken by this day as a thief when it comes. But when the day of the Lord comes, it ”will intrude on all those sitting on the surface of the entire earth.” In other words, everyone who will be residing on the earth when the day of the Lord comes will necessarily be overtaken by this day as a thief (for to be “overtaken” by this day “as a thief” simply means to suddenly be in this day, without having had prior knowledge that it was going to come when it did). In other words, everyone who is alive on the earth when they day of the Lord comes will be overtaken by this day “as a thief.”

Thus, the only way that anyone couldn’t be overtaken by the day of the Lord as a thief is if they won’t be on the earth at the time when the day of the Lord arrives. And Paul is clear that believers are not among those whom the day of the Lord may be overtaking as a thief. Rather than being “in darkness,” “of the night” and “of the darkness” (as is the case for those whom the day of the Lord may be overtaking as a thief), we who are in the body of Christ are ”all sons of the light and sons of the day.” But what does it mean for believers to be “sons of the light and sons of the day” (as opposed to being “in darkness,” “of the night” and “of the darkness”)? I think Paul’s words in Colossians 1:12-13 and Romans 13:11-12 can provide us with some insight into what Paul likely had in mind here. In Rom. 13:11-12 we read the following:

“This, also, do, being aware of the era, that it is already the hour for us to be roused out of sleep, for now is our salvation nearer than when we believe. The night progresses, yet the day is near.”

“The night” to which Paul was referring in v. 12 likely represents “the era” referred to in v. 11 (and which is referred to in Rom. 11:5 as “the current era”). This era belongs to “the present wicked eon” (Gal. 1:4), and consists of days that are “wicked” (Eph. 5:16). However, the “salvation” to which Paul was referring (and which is “nearer than when we believed”) will involve being extricated “out of the present wicked eon” (Gal. 1:4) and being transported to the location in which “our realm” is said to be “inherent” – i.e., the heavens (Phil. 3:20; Col. 1:5; 2 Cor. 5:1-2), where we will be “at home with the Lord” (2 Cor. 5:6-9). It is this coming salvation (which will involve being extricated from the realm in which “the night progresses”) that is symbolized as “day.”

Concerning this salvation, we read in Col. 1:12-13 that “the Father…makes [us] competent for a part of the allotment of the saints, in light” and that he “rescues us out of the jurisdiction of Darkness, and transports us into the kingdom of the Son of His love…” Notice that the “part of the allotment of the saints” for which the Father has qualified us is said to be “in light,” and is contrasted with the “jurisdiction of Darkness,” from which the Father rescues us. We can therefore conclude that being ”sons of the light and sons of the day” (rather than being “in darkness,” “of the night” and “of the darkness”) refers to our status as those who have been qualified by God for this allotment (which occurred when, after believing the evangel of our salvation, we were justified by God and “sealed with the holy spirit of promise”; Eph. 1:13-14).

Thus, the fact that we are “not in darkness” has nothing to do with our conduct or the extent of our knowledge during this lifetime. It is instead based on the fact that, as believers, we have been qualified by God for a heavenly allotment “in light,” and are thus “sons of the light and sons of the day.” It is because of this status that we cannot be overtaken by the day of the Lord as a thief. However, since everyone who will be alive on the earth when the day of the Lord comes will be overtaken by this day as a thief, it follows that the body of Christ is not going to be present on the earth when the day of the Lord comes. When the day of the Lord comes, we will have been removed from the earth (in fulfillment of the event prophesied in 1 Thess. 4:15-17).

But what about Paul’s subsequent exhortation in 1 Thess. 5:6-8 (where believers are exhorted to “not be drowsing” but to “be watching and be sober”)? I think Paul's words in Eph. 5:9-17 (which have a lot in common with what Paul wrote in 1 Thess. 5:4-8) can inform our understanding of the meaning of Paul’s “drowsing” and “watching” terminology here. After exhorting believers not to become joint partakers with “the sons of stubbornness” on whom the indignation of God is coming, Paul wrote:

As children of light be walking (for the fruit of the light is in all goodness and righteousness and truth), testing what is well pleasing to the Lord. And be not joint participants in the unfruitful acts of darkness, yet rather be exposing them also, for it is a shame even to speak of the hidden things occurring, done by them. Now all that which is being exposed, by the light is made manifest, for everything which is making manifest is light. Wherefore He is saying, 'Rouse! O drowsy one, and rise from among the dead, and Christ shall dawn upon you!' Be observing accurately, then, brethren, how you are walking, not as unwise, but as wise, reclaiming the era, for the days are wicked. Therefore do not become imprudent, but understand what the will of the Lord is.

The exhortation for the “drowsy one” to “rouse” seems to be explained by Paul’s subsequent exhortation to “be observing accurately...how you are walking, not as unwise, but as wise," and to "not become imprudent, but understand what the will of the Lord is.” Those who are doing this will be heeding Paul's exhortation in 1 Thess. 5:8. However, “watching” has nothing to do with figuring out when the day of the Lord is coming (or discerning that it has already come). And it certainly doesn’t determine whether or not a believer will avoid being overtaken by the day of the Lord as a thief. Again, it is only those who are “in darkness” who “may be overtaken by the day of the Lord as a thief.” Since we who are in the body of Christ are not “in darkness,” we’re not among those who may be overtaken by this day as a thief.

Thus, Paul’s exhortation in 1 Thess. 5:6-8 doesn’t mean that that those believers who aren’t watching will be overtaken by the day of the Lord as a thief. Paul is simply telling believers how we should live in light of the fact that we’re “of the day” (v. 8). It is our status (i.e., being ”sons of the light and sons of the day”) and not our conduct (“watching” and being “sober” rather than “drowsing”) that is the reason why we won’t be overtaken by the day of the Lord as a thief. For as Paul makes clear in 1 Thess. 5:8-10, this status (and the salvation associated with it) belongs to the believer irrespective of whether he or she is “watching or drowsing.” In these verses we read the following:

”Yet we, being of the day, may be sober, putting on the cuirass of faith and love, and the helmet, the expectation of salvation, for God did not appoint us to indignation, but to the procuring of salvation through our Lord Jesus Christ, Who died for our sakes, that, whether we may be watching or drowsing, we should be living at the same time together with Him.”

The salvific event that will result in our “living at the same time together with [Christ]” was described by Paul in greater detail in the previous chapter. In 1 Thess. 4:15-17 we read the following:

“For this we are saying to you by the word of the Lord, that we, the living, who are surviving to the presence of the Lord, should by no means outstrip those who are put to repose, for the Lord Himself will be descending from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God, and the dead in Christ shall be rising first. Thereupon we, the living who are surviving, shall at the same time be snatched away together with them in clouds, to meet the Lord in the air. And thus shall we always be together with the Lord.”

In 1 Thess. 1:10, Paul referred to the indignation from which believers will be saved by means of the event described in the above passage as follows:

“…and how you turn back to God from idols, to be slaving for the living and true God, and to be waiting for His Son out of the heavens, Whom He rouses from among the dead, Jesus, our Rescuer out of the coming indignation.”

In accord with what’s said in these verses concerning the believer’s exemption from indignation, we read the following in Romans 5:9-10:

”Much rather, then, being now justified in His blood, we shall be saved from indignation, through Him.[3] For if, being enemies, we were conciliated to God through the death of His Son, much rather, being conciliated, we shall be saved in His life.

Based on the information revealed in these passages, we could formulate the following argument:

1. God did not appoint those in the body of Christ to indignation, but rather to the “procuring of salvation through our Lord Jesus Christ” (1 Thess. 5:9).

2. The salvation from indignation to which those in the body of Christ have been appointed will involve being snatched away from the earth to be with Christ, so that we may “be living at the same time together with him” (1 Thess. 4:15-17; 5:9).

3. The snatching away is the means by which God will prevent the body of Christ from going through “the coming indignation” (1 Thess. 1:10; 5:10).

But what, exactly, is the “coming indignation” from which members of the body of Christ shall be rescued? Answer: it is the indignation that will be manifested during (and which will characterize) the coming “day of the Lord” or “Lord’s day.” Thus, regardless of whether one is “watching or drowsing” prior to the arrival of the day of the Lord, every believer in the body of Christ is going to be snatched away from the location where those who are “in darkness” are going to be overtaken by this day as a thief. And since this future time period will include the earliest judgments and cataclysms that we find prophesied in Revelation (i.e., those associated with the opening of the first four seals of the seven-sealed scroll), we can conclude that the snatching away of the body of Christ will take place before the events associated with the opening of the seal begin to occur (since we cannot be on the earth when the day of the Lord begins).

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[1] The fact that Paul introduced the subject covered in these verses by referring to “the times” and “the eras” (cf. Acts 1:6-7) suggests that he had in view the period of time that will be leading up to the actual day of Christ’s return to earth, and not the day of Christ’s return itself (which is referred to in Joel 2:31 and Malachi 4:5 as “the day of the Lord, the great and advent day,” and will be occurring within the broader period of time that John referred to as “the Lord’s day” in Rev. 1:10; see the following article for further remarks on this subject: https://thathappyexpectation.blogspot.com/2019/05/before-pangs-begin-defense-of-imminence_15.html).

[2] This, of course, implies that Paul was familiar with Luke’s Gospel Account. But we have good reason to believe that this was the case. Not only did Paul and Luke have a ministerial relationship and friendship (Phil. 1:24; Col. 4:14; 2 Tim. 4:11), Paul even quoted from Luke’s account on one occasion (1 Tim. 5:18; cf. Luke 10:7). And what Paul said concerning the “Lord’s dinner” also has more similarities with Luke’s account than with the other Gospels (see 1 Cor. 11:23-26 and compare with Luke 22:17-20).

[3] Every other occurrence of the term translated “indignation” (or “wrath”) in Paul’s letter to the Romans refers to some expression or occurrence of God’s indignation. Thus, had Paul been referring to the indignation of someone other than God in Rom. 5:9, we can reasonably believe that he would’ve qualified his statement in such a way that would’ve made this clear. Since Paul didn’t do this, we have good reason to believe that the indignation to which Paul was referring is also God’s indignation. Moreover, since it is only believers who are said to be exempt from indignation (1 Thess. 5:4-11), we can conclude that those referred to as having been “now justified in His blood” are believers. That is, Paul had in mind all who have become members of that company of saints referred to elsewhere as  “the body of Christ” (1 Cor. 12:12-13, 27; Rom. 12:4-5) and “the ecclesia which is [Christ’s] body” (Eph. 1:22-23; 4:4; 5:23-24, 30).

This is in accord with the fact that Paul elsewhere referred to justification (or having “the righteousness of God”) as a status that, at present, belongs exclusively to believers (see Rom. 3:22, 28-30; 5:1; 8:30-33; 1 Cor. 6:11; Gal. 2:16; 3:8, 24; Titus 3:7). In contrast with the present righteous status of believers, the justification of all mankind is referred to by Paul as if it were something that will occur in the future (Rom. 5:18-19). Moreover, just a few verses before Paul referred to certain people as having been “justified in [Christ’s] blood,” Paul referred to them as having been “justified by faith,” and as able to “be having peace toward God, through our Lord Jesus Christ” (Rom. 5:1). This can only refer to believers and not to unbelievers.