1 THESSALONIANS 5
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3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
Peace and safety. The world has been sounding this cry during all its troubles and blood-stained history. After every war, there is to be everlasting peace; and every war is a "guarantee" of the general repose.
Notably is this the case in our own day, when the world is armed to the teeth, as it never was before, and trembling in the uncertain balance of peace or war. Notwithstanding the most unpromising situation of things, every potentate, statesman, diplomatist, politician, and paper writer talks complacently of peace as a thing to be secured.
"Peace" has been on their lips while war is in their hearts, and the heedless throng, anxious only about business, have caught up the strain. The saints are not of those who cry Peace and safety, except to such as fear God and keep His commandments.
Yea, verily, the Lord Jesus is "the Prince of Peace;" [Isa. 9:6] and therefore, no peace society can give peace to the world. It is He alone, who can establish "peace on earth and good will among men;" [Luke 2:14] for He only is morally fit, and potentially competent to do it...
"In His days shall the righteous flourish; and abundance of peace so long as the moon endures. His enemies shall lick the dust; all nations shall serve Him and call Him blessed"
(Psalm 72:4, 7, 9, 11, 17; Rev. 11:18).
Then shall He judge among them, and rebuke them, and speak peace to them (Zech. 9:10); "and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more" (Isaiah 2:4)
But the Father did not send Jesus with the idea of bringing about this mighty revolution among the nations by preaching the gospel; neither did He propose to effect it in the absence of His Son. When He appeared in humiliation He came to take away peace from the earth, as both His words and history prove.
"Suppose ye that I am come to give peace on earth? I tell you, nay; but rather division. I am come to send fire upon the earth; and what I wish (is) that it were already kindled" (Luke 12:49, 51).
"I came not to send peace, but a sword. For I am come to set a man at variance against his nearest dearest relations. So that a man's foes shall be they of his own household" (Matt. 10:34-36).
This is the way the Prince of Peace spoke when on earth. The doctrine He taught is distasteful to the natural mind, and, by the purity of its principles, and astonishing nature of its promises, excites the enmity and incredulity of the flesh. Loving sin and hating righteousness, the carnal mind becomes the enemy and persecutor of those who advocate it. The enmity on the part of the faithless is inveterate; and where they have the power, they stir up war even at the domestic hearth.
If the believer will agree to be silent, or to renounce his faith, there will then be "peace and love" [Jude 2; cf 2 Cor. 13:11] such as the world, that "loves its own," [see John 15:19] is able to afford. But the true believers are not permitted to make any compromise of the kind. They are commanded to "contend earnestly for the faith once for all delivered to the saints" (Jude 3); and so long as they do this, they may lay their account with tribulation of various kinds...
The world wants peace, that it may find a respite from the judgments of God for its iniquity; and that it may enrich itself by commerce, and enjoy itself in all the good things of life...
It [Peace and safety] is the world's cry, as the cry of a woman in travail, which has been extorted by sudden and tormenting pains. It blows a trumpet in the wise and understanding ear, sounding the approach of "the day of the Lord as a thief in the night;"...
It is the cry of the world, which echoes in tones of thunder in the ears of the true believers. It is a cry in the providence of God, which is a great "sign of the times;" [Matt. 16:3] announcing that "the Lord standeth at the door and knocks" (Rev. 3:20), and is about quickly and unexpectedly to appear (Rev. 16; 22:7, 20).
Elpis Israel 1.4.
5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
... it will come as a thief--unexpected and undesired --upon the world, but not upon you, for ye are all the children of the light and of the day."
Paul's second letter to them found them expecting the immediate manifestation of Christ. But that this was the wrong construction of his words, appears in what he said in his second letter to the same ecclesia. He says (ch. ii, 1),
"We beseech you. brethren... that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: FOR THAT DAY SHALL NOT COME, EXCEPT THERE COME A FALLING AWAY FIRST."
... "It is not necessary for me to write about times and seasons, for ye are the children of the light, and ought to know about them." Why should Paul assume they knew all about it? He gives us his reason in the 2nd Epistle:
"Remember ye not, that when I was yet with you, I TOLD YOU THESE THINGS?" (verse 5).
If they were ignorant, it was because they had forgotten what Paul told them; for Paul had told them that Christ could not be manifested until certain events foretold in the prophets had transpired.
At the same time, it cannot be denied, that their ideas of the times and seasons would, necessarily, be more imperfect and confused than ours: first because of the great distance of time which divided them from the end; and, second, because of the then impending visitation of divine judgment upon Jerusalem and the Jewish nation, foretold by Jesus, which had the effect of concentrating their interest to some extent upon their own generation, and in many cases, of creating the expectation that as God was about to come on the scene in judgment, He would not leave it without effecting their deliverance, the more especially as Jesus associated the latter with the former, as regards the succession of events, though, as time has shown, not as regards chronological sequence.
Christendom Astray - Times and Seasons