Core pt 7- the Return of Jesus
Also Paul did not apply the implication of the thief analogy to believers. They were, in fact, specifically excluded. The Lord’s coming will not be as a thief in the night for members of the church (v. 4). Believers expect it, though they do not know when the day will arrive.
Only unbelievers will be taken by surprise by the fact of the Lord’s return. The clause “while people are saying, ‘peace and safety’ ” is not a prediction of a particular time in human history so much as a prediction of an attitude. The words need not describe idyllic times but arrogant or self-deceived people
Their moment of judgment comes as a shock, befalling a people who feel secure. It is like the arrival of a thief, unexpected and surprising. These are the very characteristics of that day that should not apply to the church, for the church knows a day of judgment is approaching (v. 4) and therefore should remain faithful and vigilant
Believers are excluded from the implications of the image of the thief. In contrast the church is not excluded from the implications of the image of the woman in labor. That day is expected by the church; and thus though the timing may be unknown, the fact of the parousia will not come as a surprise. But for the Christian, as for the non-Christian, the beginning of that day will lead unavoidably to its conclusion. There will be no delay, no opportunity to take care of neglected business. There will be no second chance, no opportunity for additional preparation before meeting the Lord. It is this very point that is the basis of the exhortations to be alert and prepared in vv. 4–11
Since the gospel has enlightened believers; they are not in darkness. They know the day of the Lord is coming, thus its arrival will not “overtake” (NASB) them like a thief. It is unlikely Paul meant that they were aware of the time of the coming as a result of teachings received in the past. Even teachings such as those in Mark 13 and 2 Thessalonians 2 were meant to provide a warning and encouragement, not a date (Mark 13:32–37; 2 Thess 2:13–15; cf. 2 Pet 3:8–12). It was the fact of the coming of the day, not its timing, to which Paul referred. Thus his encouragement to them was to be alert and prepared at all times
Since believers know that the day of the Lord is coming, they should not act like people who are unaware of this fact. Paul included himself in the injunction “let us not sleep” (NASB),110 a present subjunctive (katheudōmen) implying consistency in the Christian’s behavior. In Mark 13:32–37 the disciples were also warned not to let the master find them “sleeping” (katheudontas) when he returned (v. 37). The “others” who do sleep are unbelievers oblivious to the approaching day of judgment and so unprepared (cf. “the rest of men,” 4:13). In contrast, believers should remain “alert and self-controlled” (v. 6). Both of these verbs are also present hortatory subjunctives; Paul was appealing for consistent vigilance. The first word, translated “let us be alert,” means “to stay awake.” Literally, it is that which is expected of a watchman who must not sleep at his post. It was often used metaphorically of the preparedness of those awaiting the Lord’s return
Putting on” is also used of “putting on Christ” and of living according to Christian ethical standards (Rom 13:14; Gal 3:27; Eph 4:24; Col 3:10). It does not connote shallowness (as a garment might hide the person underneath) but evident and genuine transformation (cf. 1 Cor 15:53, 54). The recognizable garb of the Christian ought to be behavior expressive of faith, love, and hope. These central Christian virtues are foundational for the living of a distinctly Christian life. “Faith and love” are placed together as modifiers of “breastplate.” “Hope” is the lone referent for “helmet” and is itself refined by the phrase “of salvation.” This serves to highlight hope and bring the reader’s attention back to the future deliverance that is the theme of this section. Paul’s point here is that those who are on the road to ultimate salvation should behave differently from those on the road to destruction.
The sheep are people whose works demonstrate that they have responded properly to Christ’s messengers and therefore to his message, however humble the situation or actions of those involved
The goats ask the same kind of question as the sheep did, and Jesus offers a parallel reply. These people are condemned for sins of omission as well as commission. Improper response to Christian witnesses leads to damnation
The only people appearing before this Great White Throne Judgment are those who were not a part of the first resurrection and hence were outside of Christ. No believers are here
At the great white throne judgment, only unbelievers are present, and they are judged according to their works. The fact that they are condemned on that basis bears eloquent testimony to what the Scriptures have plainly said: “For all have sinned and fall short of the glory of God” (Rom 3:23); “There is no one who does good, / not even one” (Rom 3:12b); and, “The heart is deceitful above all things / and beyond cure. / Who can understand it?” (Jer 17:9). Even persons who have been counted to be good and noble by their counterparts on earth are in their hearts rebellious against God. Universally, unredeemed humanity is at enmity with God. That becomes apparent in the judgment from the books
the point of the text is that the recording of one’s name in the Lamb’s Book of Life is the antidote to the condemnation of God brought on men by the deeds of their hearts and lives. So, therefore, men are twice condemned. First, they are condemned by their works; and second, the condemnation of their works holds because they have chosen to reject the proffered gift of God, which is eternal life. The result is that they are thrown also into the lake of fire.
Pulling the metaphors together, the celestial city is the eternal home for the bride of Christ. The perfect passive participle of the verb hetoimazō, meaning “prepare” or “make ready,” calls to mind the promise of the Lord to his disciples, “I am going there to prepare a place for you” (John 14:2). The perfect passive participle indicates that this place, having been prepared, now descends, looking like a bride prepared for her husband. Another perfect passive participle coming from the word kosmeō, meaning “adorn” and from which have evolved the English words “cosmos” and “cosmetics,” references the way in which this heavenly city was adorned. The reference to the new Jerusalem coming down from heaven prepared as a bride adorned for her husband captures the awe of the moment of the presentation of a bride to a groom. In addition to the beauty of the bride, there is the anticipatory union that is about to take place in the midst of the general excitement of all who are a part of the moment
