(Chapter 1)
As mentioned in the Introduction, the epistle contains very little doctrine, but has many helpful moral and practical exhortations pertinent to normal Christian living. However, it is of note that Paul does not begin the epistle with these exhortations, but by stating his personal concerns for them as a newly converted company of believers. In the first three chapters, he confirms his love to them and expresses his desires for them in different ways. The purpose of this rather long preamble was to firmly establish in the hearts and minds of these new believers that he truly loved them and that he was interested in their welfare. This is essential in Christian work. If those whom we seek to help understand that we are truly interested in their welfare—and that there are no ulterior motives with us—they will be more inclined to receive what we have to say. This means that we need to be concerned about gaining the confidence of those to whom we minister. Hence, from the very outset of our work with people we must have a high degree of transparency so that they see our sincerity and understand the intentions of our ministry toward them.
In gaining the confidence of those to whom we minister, we must genuinely expend ourselves in their favour. When they see our self-sacrifice of time, money, and energy for their sake, they will be inclined to believe that we are sincerely interested in them. The Apostle Paul is a great example of this. When he lived among the Ephesians for three years, he coveted no man's silver, gold, and apparel, but worked with his hands to meet his own needs and of those who were with him. He laboured to support the weak because the Lord Himself taught us that it is “more blessed to give than to receive” (Acts 20:33-35). Confidence building usually takes time, but helping people in practical matters works to open doors. For instance, if we have the skill set, we might be able to help them fix something in their house, etc. Paul had the confidence of the Thessalonians already, but he still took time in these opening chapters of this epistle to build on that trust and to confirm his love and care for them.
A brief outline of Paul’s concerns for these new converts in chapters 1-3 are as follows:
• Chapter 1—The evidences of their conversion.
• Chapter 2—The need for leaders and role models.
• Chapter 3—The importance of “follow-up” ministry.
The Salutation
Vss. 1-2—Paul does not mention his apostleship in his salutation in either of these epistles to the Thessalonians, as he does in many of his other epistles. He did not want to approach them on an official line, as though he were giving an authoritative communication from God, but rather, he sought to speak to them on a more personal level as a pastor and a counselor.
He includes "Silvanus and Timotheus" in his salutation. These are Grecianized forms of their real names—Silas and Timothy. Adopting these names is evidence of the fact that when this band of Christian workers went out into the world to spread the gospel, it was their habit to adapt themselves to the culture of those foreign lands to which they went as much as possible—without compromising principles of holiness, etc. This was done in an effort to win them to the Lord. It was a principle on which Paul laboured on each of his missionary journeys. He said, "Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without law, as without law, (being not without law to God, but under the law to Christ), that I might gain them that are without the law. To the weak became I weak, that I might gain the weak: I am all things to all men, that I might by all means save some" (1 Cor. 9:20-22). This shows how deeply committed these workers were to their cause of reaching the Gentiles with the gospel. Silas was a prophet (Acts 15:32) and Timothy was a teacher (1 Tim. 1:3; 4:6, 13).
Mentioning "Silvanus and Timotheus" does not mean that they were co-authors of the letter, but that they attested to the veracity of Paul’s remarks to “the church of the Thessalonians.” Since the epistle was addressed to an assembly, all things are to be done “in the mouth of two or three witnesses” (2 Cor. 13:1; John 8:17). Therefore, it was fitting that other names would be included.
The Fatherhood of God and the Lordship of Christ
“God the Father and the Lord Jesus Christ” are mentioned at the outset. Paul would have the Thessalonians to know that they were under the watchful care of these divine Persons. Not only had salvation been secured for them by God the Father and the Lord Jesus Christ (1 John 4:14), but they were also intensely interested in the spiritual progress of the Thessalonians. The Apostle also expressed his desire that “grace” and “peace” would be given to them so that this would be accomplished.
It is significant that the Fatherhood of God and the Lordship of Christ are mentioned in writing to these new converts. It occurs a number of times in the epistle, and it is not by accident. Paul knew that acquaintance with God as our Father and the recognition of Jesus as our Lord in a practical sense are essential for growth and development.
Knowing God as our Father is characteristic of Christianity (John 14:7-10; Rom. 8:14-15; Gal. 4:6)—even a babe in Christ knows the Father (1 John 2:13). It is an evidence that a person has "life eternal"—which is a distinctly Christian blessing (John 17:3). The Old Testament speaks of God as "Father" (Isaiah 63:16; 64:8; Jer. 3:4), but not in the same way that Christians know Him as Father. Paul desired that these dear Thessalonians would take full advantage of this new relationship which they now had with God and that they would look to Him as their Father for the various needs they would have in the path of faith (John 16:23). Communion with God the Father is the fertile soil in which souls grow in grace.
It is also essential that the Lordship of Christ is acknowledged in a believer’s life if there is to be spiritual progress. Having Jesus as our Saviour and having Him as our Lord are not the same. The former is to believe on Him and what He has accomplished on the cross to put our sins away. We are thus saved from the penalty of our sins and made fit for heaven. The latter has to do with recognizing His authority in our lives practically. The logic involved in the Lordship of Christ is that since He paid such a great price to redeem us, we are really no longer our own (1 Cor. 6:19-20). We now belong to Him, and our lives are to be used for His purpose. Being our Lord, He has the right to direct our lives in all things. Lordship is closely associated with discipleship. It is a surrender that the believer makes of his own volition—and he should be glad to do it.
Many know Jesus as their Saviour, but relatively few have Him as their Lord. We may say that He is our Lord—and He certainly is that by title and right—but our lives will make it evident as to whether He is our Lord practically. He said, “Why call ye Me, Lord, Lord, and do not the things which I say?” (Luke 6:46) In normal Christianity, this surrender of our lives to His Lordship ought to occur the moment we are saved. Scripture presents salvation and Lordship as being things that should go together with our receiving Him in faith (Acts 16:31; Rom. 10:9). This was the case with Saul of Tarsus—the model of conversion (Acts 9:6; 1 Tim. 1:16).
This exercise concerning Lordship is important because if a believer retains the right to direct his own life after he is saved—i.e., in going where he wants to go and in doing what he wants to do—it will be a hindrance to his growth and progress in the things of God. It is significant, therefore, that Paul emphasizes the Lordship of Christ in this epistle. He uses the title "Lord," some 25 times in the first epistle and another 22 times in the second epistle. In fact, the full title of “the Lord Jesus Christ,” is used more frequently in the Thessalonian epistles than in any other book in the New Testament. This teaches us that the Christian worker should emphasize this aspect of Christianity in working with newly saved souls because it is essential to Christian living.
Vs. 2—Having greeted the Thessalonians, Paul tells them that he and those who laboured with him were giving "thanks" to God continually for the Thessalonian saints, and that they were making mention of them in their "prayers."
The "Vital Signs" of Life
Vss. 3-10—Chapter 1 is full of praise for the Thessalonian believers. All Christians need encouragement, and especially new converts. A pastor (shepherd), or anyone who has the care of new converts on his heart, must keep this in mind, and be as complementary as possible when praise is due. Paul, therefore, begins by commending these new converts for what he had seen in them that were evident marks of true conversion. He lists a number of things that gave him the fullest confidence that they were truly saved.
The reality of conversion is the very first thing that one who works with new converts needs to be assured of. The great question that needs to be settled at the outset of our labours with a new believer is, “Is this person truly saved? Has he really 'passed from death unto life?'” (John 5:24) This is important because one of Satan’s most successful “stratagems” (Eph. 6:11 – W. Kelly Trans.) is to introduce false believers (those who merely profess faith in Christ) among those who are true believers in an attempt to thwart and to corrupt the work of God.
It seems that whenever there is a new work of God going on, Satan’s tactic is to sow "tares among the wheat" (Matt. 13:25). This was surely the case with the labours of the apostles in the book of the Acts. Satan sought to interfere with the work in various ways by using merely professing believers. There was "Simon" (Acts 8:13), "a certain damsel possessed with a spirit of divination" (Acts 16:16-18), and “the seven sons of Sceva” (Acts 19:13-17), all of which sought to join the work in some way. Therefore, we can be sure that wherever there is a work of God going on, the enemy will not be far away. Obviously, if a Christian worker discerns that he is dealing with a mixed group of persons, he will need to insist on the gospel facts and the need for personal faith in Christ for salvation.
Just as there are "vital signs" of life which indicate that a person is alive physically—heart rate, blood pressure, etc.—there are also "vital signs" which indicate that a person is alive spiritually. In this first chapter, Paul speaks of a number of these signs which he had seen in the Thessalonians that indicated that there was a real work of God in their souls. It was something for which he thanked God (vs. 2). In doing so, the Spirit of God gives us an outline of the things that we should look for in souls that indicate that they have been truly saved.
1) Faith in the Lord Jesus
Vs. 3—Paul begins by mentioning three Christian virtues which he saw in the Thessalonians. These are: faith, hope, and love. These things, more or less, are active in every believer's life and give evidence of the fact that he or she is truly saved. These three virtues are grouped together in at least ten places in the New Testament (1 Cor. 13:13; Gal. 5:5-6; Eph. 1:15-18; 4:2-5; Col. 1:4-5; 1 Thess. 1:3; 5:8; Heb. 6:9-12; 1 Peter 1:3-8, 21-22). These things are not only great proofs of a person's salvation, but they are also essential to spiritual growth and practical Christian living. These are the springs that energize a Christian's new life and cause him to live for unseen and eternal things which his faith has laid hold of in Christ. They also form solid Christian character that will be expressed in the believer’s actions and ways.
The first of these three things is the "work of faith." Note: Paul does not speak merely of faith, but faith that evidences itself in "work." This is real faith. That is, real faith will produce evidence of its existence in a person's life. Paul emphasizes this because there is such a thing as "faith without works," but this, James says, is "dead" (James 2:20). Paul was not implying that people earn their salvation by working for it, but rather, that faith in a person's life verifies its reality by works (Acts 9:36; Eph. 2:10, etc.). These things are not done to get saved, but result when a person is saved.
2) Love for the Lord Jesus
Vs. 3b—Faith manifests itself by works that demonstrate that a person truly has faith—but “love” expresses itself in "labour." Christians serve the Lord Jesus Christ for love’s sake. Their labour for Him is motivated by love for Him, not by legal duty. Love for the Lord Jesus is produced in us by understanding and meditating upon His love for us—“We love because He first loved us” (1 John 4:19; 2 Cor. 5:14). Since the Thessalonians were marked by their “labour of love,” it was a clear evidence that they truly had a real and living relationship by faith with the Lord Jesus. Such love will labour unceasingly to please its Object.
3) Hope in the Coming of the Lord Jesus
Vs. 3c—The Thessalonians were also marked by their steadfast waiting for Christ to come again. This is the Christian’s “hope.” In Scripture, hope is not used in the same way as it is in the common vernacular of today’s language. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will take place. In the Bible, hope is a deferred certainty; it has expectancy with assurance connected with it. Thus, we are sure that the Lord is coming because Scripture tells us that He will come again to receive us to Himself (John 14:2-3).
Paul had instructed the Thessalonians as to the coming of the Lord, and having believed it, they looked daily for His coming again. Thus, the imminence of the Lord’s coming was very much before their hearts. The proof of this being a real thing with them is evidenced in their “patience [enduring constancy] of hope.” They didn’t just have hope, they had “endurance” with their hope. This has to do with enduring the trials and persecutions that come in the path of faith from the opposers of Christianity. Those who are not real will not endure the hardships connected with Christian living and will turn away. The Lord gave an example: “He that heareth the Word, and anon [immediately] with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended” (Matt. 13:20-21). Thus, trial and adversity manifest where a person is really at in his soul. Time will bring this to light, for it is a great tester of reality.
The fact that these dear believers had endured the tribulations and persecutions connected with their hope proved that they were real. They were not hoping for an improvement in the political conditions in the world, or in some other thing to happen among men on earth—their hope was “in our Lord Jesus Christ" and to be taken out of the world altogether at His coming. Paul adds, “In the sight of God and our Father.” This indicates that he could see that God’s purpose in saving them was definitely being worked out in them under the watchful eye of God Himself.
Vs. 4—Having stated these first three signs of life, Paul concludes by stating, “Knowing, brethren, beloved, your election of God.” These things gave him the fullest confidence that they were truly God's elect.
These virtues are illustrated (typically) in three of David's faithful followers:
• "Jonathan" exhibited "works of faith" (1 Sam. 13).
• "Ittai" exhibited the "labour of love" (2 Sam. 15:19-22).
• "Mephibosheth" exhibited the "patience of hope" (2 Sam. 19:24-30).
The church at Ephesus was characterized by having “works,” “labour,” and “patience” (Rev. 2:1-7), but there is no mention of them having the “faith,” “hope,” and “love” that should accompany those things (Heb. 6:9-12). This indicates that they were going on in the Christian path, doing all the outward things that Christians ought to do, but that they were lacking the impetus that drives such a life. When this is the case, it is usually not long before Christian living becomes a duty rather than a privilege. When that is the case, there will be a giving up of principles and practices, and declension sets in. It is, therefore, absolutely necessary to keep our inner life with the Lord burning brightly through communion with Him. It has often been said that there is no substitute for daily communion with the Lord—it is the believer’s “lifeline.” If something should come in to interrupt that communion (i.e. sin), God has made provision for the believer to regain his communion through self-judgment and confession of his sins to the Father (1 John 1:9). This is something that should definitely be stressed to new converts. Without it, our Christian lives will be quickly derailed.
4) Obedience to the Word of God
Vss. 5-7—Another thing that Paul saw among the Thessalonian believers was their obedience to the Word of God. This is usually a tell-tale sign that indicates whether a person is real or not. The Word had been preached by Paul and his fellow workers in the “power” of “the Holy Spirit” and with “much assurance,” and the Thessalonians believed it and received it. This was not just a mere intellectual acknowledgement of the truth, but a life-changing experience for them. It altered the course of their lives. Their obedience was evidenced by the fact that they became “followers” of Paul and the other workers with him—“and of the Lord” (vs. 6). It may seem strange that Paul would mention that they became followers of himself and his co-workers before mentioning that they were followers of the Lord. Normally, we would think of it being the other way around. But Paul simply added the phrase, “and of the Lord,” to show that the real Source of their imitating was the Lord Himself. This change in the lives of the Thessalonians was so thorough that they actually became “ensamples [models]” of what Christians ought to be. The saints in Macedonia and Achaia (northern and southern Greece) plainly saw the evidence of their conversion (vs. 7).
As a rule, if a person makes a profession of having believed on the Lord Jesus Christ as his Saviour, but there is an unwillingness to alter the course of his life to follow the Lord in obedience to the Word, it is evident that the person’s will has not been broken. There is a very real possibility that that person may not be truly saved. Every Christian worker needs to be aware of this and proceed with caution when dealing with someone who does not manifest this “vital sign” of divine life. The Lord said, “Wherefore by their fruits ye shall know them” (Matt. 7:20).
5) Joy in the Holy Spirit
Vs. 6—The Thessalonians’ obedience to the Word of God was mixed with “joy in the Holy Spirit.” This is another sign of reality, because true happiness always accompanies true obedience (Prov. 29:18; John 13:17). Even though there was “much affliction” in the way of persecution leveled against them on account of their obedience to the faith, they willingly suffered those things for Christ “with joy.” The persecution was particularly from the unbelieving Jews in that area (1 Thess. 2:14-15). If a person is willing to suffer for his beliefs, it is evident that he is convinced of them, and that he is a real believer.
6) Spreading the Gospel
Vs. 8—The Thessalonians not only believed the gospel, but they became heralds of it. Paul said, “For from you sounded out the Word of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad.” They were so convinced of those things which they had believed that they wanted to share the good news with others. Wherever they went, they “sounded out” the gospel to others.
It is interesting to note that there is no mention here (or anywhere else in the New Testament) of these new Christians being trained in a seminary and ordained before they went forth as preachers of “the Word of the Lord.” Nor does Scripture speak of men going out to preach under the auspices and direction of a missionary board. While these institutions which mark today’s evangelism have the best of intentions, they tend to shackle the servant of God. (If a person wants the financial support of the missionary board, he must go where they send him and do the work that they give him. A conflict can develop when the servant feels that the Lord is directing him otherwise.) Scripture teaches that every Christian is a servant, and that each servant is to look to the Lord and to be directly guided by Him in his work by the Holy Spirit, and no man or institution should come in between (Acts 13:1-4 – J. N. Darby Translation).
7) Repentance & Separation From Evil
Vs. 9—Having received Christ and tasted the goodness of their new-found relationship with Him, the Thessalonians promptly turned their backs on their pre-conversion lifestyle and their involvement in the sin of idolatry. Paul says, “Ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven.” This shows that there was genuine repentance with them, and it is another convincing sign that their conversion to God was real. It should accompany every conversion.
Conversely, if a person will not let go of his pre-conversion lifestyle and sins after making a profession of faith in Christ, it shows that there has been no real repentance with the individual. It could be a sign that the person is not real at all. Repentance is not salvation, but there is no salvation without it. These two things go together, as Paul indicated to the Ephesian elders—“repentance toward God and faith toward our Lord Jesus Christ” (Acts 20:21; Luke 13:3, 5). Modern preaching encourages faith in Christ, but it doesn’t usually emphasize repentance. This is because the focus of the preaching today is aimed at getting as many professions of faith as possible, and repentance (which touches the conscience of man and insists on a change in the direction of a person’s life) is an unpopular and unwanted thing with many. Hence, modern preachers tend to de-emphasize it.
It is noteworthy that Paul does not say that he told them to get rid of their idols; it appears to be something that they did of their own volition. Being truly born again, and thus possessing divine life, they instinctively knew that those things were inconsistent with the worship of “the living and true God.” Note the order of this: they turned to God from idols. The joy that they had in the salvation of their souls so filled their hearts that it displaced any desire for an idol.
It is highly unlikely that a person today in these enlightened lands would bow and worship an image made of wood or stone, as men did in Bible times. But idolatry is still everywhere in the world––it is just more sophisticated and refined today. In principle, idolatry is anything that captures the interest of a person to the point where he becomes an ardent devotee to it and it commands more and more of his attention. Someone who has allowed an idol into his heart (Ezek. 14:3) will usually be the last person to see it, because one of the effects of idolatry is that the idolater becomes blinded (Psa. 115:4-8). For a Christian, idolatry is anything that comes between our hearts and the Lord, and vies for our affection. Christians need to be careful about this. Hence, the Apostle John warned, “Children, keep yourselves from idols” (1 John 5:21).
Vs. 10—The Thessalonians not only turned to God from idols, but they went out of their way to “serve the living and true God.” They threw themselves into spreading the gospel and ministering to the saints, etc.––even though they were new Christians themselves! They had a new focus and a new occupation in their lives. They also had a new outlook and hope—“to wait for His Son from heaven.” Paul had taught them that the Lord was coming to take them home to heaven (the Rapture), and they lived in the imminence of it. He also taught them that the Lord is “our Deliverer from the coming wrath,” which is the proper hope of the Church. Hence, they (rightly) looked to be taken out of this world at the Rapture before the wrath of God would fall upon it (Rom. 5:9).
Each chapter in the epistle ends with a reference to the coming of the Lord.
The RAPTURE and the REVELATION (Appearing) of Jesus Christ
Chapter 1:10, is the first mention of the Lord’s coming in the epistle. No epistle speaks of it more frequently. Scripture indicates that there are two distinct phases to the Lord’s coming. If this is not understood, the believer will surely be confused and will come away with mistaken ideas on this important subject. The main difference is:
• The first phase of His coming has to do with the Lord’s taking His saints to heaven in a glorified state. This will involve raising the New and Old Testament saints from the dead in a glorified state, and transforming the living saints into a glorified state, and then taking them all to heaven together (Matt. 25:6, 10-13; John 14:2-3; 1 Cor. 15:23, 51-56; Phil. 3:20-21; 1 Thess. 4:15-18; 2 Thess. 2:1; 3:5; Titus 2:13a; Heb. 9:28; 10:37; 11:40; Rev. 1:7; 3:10-11; 22:20). This has been called the Rapture––a word taken from the Latin, meaning “caught up.”
• The second phase has to do with the Lord’s bringing the glorified saints out of heaven with Him when He appears to judge the world in righteousness and to establish His millennial kingdom (Matt. 24:27, 30, 36-41; 25:31; 26:64; 1 Thess. 3:13; 4:14; 2 Thess. 1:7-10; 2:8-9; Jude 14-15; Rev. 11:15; 14:14-16; 16:15; 19:10-21). This coming is called “the revelation of Jesus Christ” (2 Thess. 1:7; 1 Peter 1:13) or “the appearing” (2 Thess. 2:8; Matt. 24:30; Col. 3:4; Titus 2:13; 2 Tim. 4:1, 8; 1 John 3:2).
The Old Testament saints knew about the Revelation—the Appearing (Isa. 30:27-28; Jude 14-15; Zech. 14:5), but they did not know about the Rapture and the glorification of the saints––which is purely a New Testament revelation (1 Cor. 15:51-56; Phil. 3:20-21; 1 Thess. 4:15-18). Although the Lord will come out of heaven on both occasions, the Rapture and the Revelation of Jesus Christ will occur at different times. Some of the other differences are:
The Rapture will occur when the Lord comes for His saints (John 14:2-3); the Appearing of Christ will occur when He comes with His saints which had been taken to heaven at the Rapture (1 Thess. 3:13; 4:14; Jude 14; Zech. 14:5).
The Rapture will occur before the seven-year tribulation period begins (Rev. 3:10), and the Appearing of Christ will occur “immediately after the tribulation” (Matt. 24:29-30).
The Rapture could take place at any moment (Matt. 25:13), but the Appearing of Christ will not occur until at least seven years after the Rapture (Col. 3:4).
At the Rapture, the Lord will come secretly, in “the twinkling of an eye” (1 Cor. 15:52); at His Appearing, He will come publicly, and every eye shall see Him (Rev. 1:7).
At the Rapture, He will come to deliver the Church (1 Thess. 1:10); at His Appearing, He will come to deliver Israel (Psa. 6:1-4). The Church will be delivered from going into the Tribulation (Rev. 3:10); whereas, the Jews will go through it but will be delivered from it in the end, by the Lord’s bringing the Tribulation to a close.
At the Rapture, He will come in the air for His Church because they are His heavenly people (1 Thess. 4:15-18); at His Appearing, He will come back to the earth (the Mount of Olives) for Israel because they are His earthly people (Zech. 14:4-5).
At the Rapture, He will take the believers out of this world and leave the wicked behind (John 14:2-3); at His Appearing, the wicked will be taken out of the kingdom of the heavens for judgment, and the believers (those who have been converted through the gospel of the kingdom that will be preached during the Tribulation) will be left to enjoy blessing on earth (Matt. 13:41-43; 25:41).
At the Rapture, He will come to deliver His saints (the Church) from the “wrath” to come (1 Thess. 1:10); at His Appearing, He will come to deliver the “wrath” (Rev. 19:15).
At the Rapture, the Lord will come as “the Bridegroom” (Matt. 25:10), but at the Appearing, He will come as “the Son of Man” (Matt. 24:30, 37, 39, 44, etc.).
At the Rapture, He will come as the "Morning Star" which rises just prior to daybreak (Rev. 22:16); at His Appearing, He will come as the "Sun of Righteousness," which is daybreak (Mal. 4:2).
At the Rapture, He will come without any signs, because the Christian walks by faith and not by sight (2 Cor. 5:7); at the Appearing, His coming will be surrounded by signs, because the Jews seek a sign (Luke 21:11, 25-27; 1 Cor. 1:22).
Reformed Theology sees the Rapture and the Revelation (Appearing) as one event, and this teaching has brought into the Christian profession nothing but confusion regarding Israel and the Church. These two events couldn’t possibly happen at the same time because there are several things that Scripture indicates will occur between them that make it unfeasible. For example, when the Lord comes and calls us away from the earth, He will take us into “the Father’s house” and formally introduce us to that heavenly scene (John 14:2-3). Shortly after that, the “judgment seat” review will take place (2 Cor. 5:10). After that, there will be a time of worship “round about the throne” in heaven (Rev. 4-5). Then, after that, there will be “the marriage of the Lamb” and “the supper” that follows (Rev. 19:6-10). It is only after these things have occurred that the Lord will come out of heaven with us at His Appearing (Rev. 19:11-21). If you combine the Rapture and the Appearing and make them one event, it leaves no room for these things to happen.
Another common misconception that Christians have concerning the Lord’s coming is that they think that He will come as a "Thief in the night" at the Rapture. However, a careful review of the Scriptures will show that each time the term occurs, it is in connection with His Appearing (Matt. 24:43-44; Luke 12:39-40; 1 Thess. 5:2; 2 Peter 3:10; Rev. 3:5; 16:15). At the Rapture, the Lord will come to call away the Church, which is His bride (1 Thess. 4:15-18, etc.). He comes at that time as "the Bridegroom" (Matt. 25:6-10)—not as a “Thief.” Coming as a Thief is no way to take one's bride! Moreover, the passages having to do with the Lord’s coming as a Thief speak of Him executing judgment on the world. This proves that it is referring to the Revelation (Appearing) and not to the Rapture, because there is no judgment to be executed on the world at the Rapture; it is a silent snatching away of believers from the earth.
For instance, Matthew 24:43-44 correlates the Lord’s coming as a Thief with Him coming as “the Son of Man”—which is the way He is presented in Scripture when He acts in judgment (Dan. 7:13; John 5:27; Rev. 1:13-16). He is never spoken of as the Son of Man in connection with the Church. That title is not even used in the epistles where the Church is addressed and instructed. (Hebrews 2:6 is a quote from the Old Testament.) 1 Thessalonians 5:2 states that Christ’s coming as a Thief is when He will bring “sudden destruction” upon the world of unbelievers. 2 Peter 3:7-10, connects His coming as a Thief with “the day of judgment.” Revelation 16:15-16, says that when the Lord comes as a Thief it will be to judge the armies that will gather at “Armageddon.” Moreover, the parable in Luke 12:36-39 indicates that the Lord's coming as a Thief is after "the wedding" has taken place! It couldn’t be referring to the Rapture, because then the Church would have missed her wedding!