Jesus was to bring the dead before the living

JESUS WAS TO BRING THE DEAD BEFORE THE LIVING
EDITED BY GLENN PEASE
1 Thessalonians4:14-1514Forwe believethat Jesus
died and rose again, and so we believethat God will
bring with Jesus those who have fallenasleepin him.
15Accordingto the LORD's word, we tell you that we
who are still alive, who are left until the coming of the
LORD, will certainlynot precede those who have
fallenasleep.
BIBLEHUB RESOURCES
ReasonsAgainstSorrow ForThe Dead
1 Thessalonians 4:14, 15
T. Croskery
The apostle gives severalreasonswhy the Thessalonians oughtnot to sorrow
for their dead.
I. THE FUNDAMENTALREASON IS THE DEATH AND
RESURRECTIONOF CHRIST. "If we believe that Jesus died and rose
again." These are the primary facts of Christianity. They are inseparably
linked together, for the resurrectionwas the crownof the redeeming sacrifice;

for if he was delivered for our offences, he was raisedagain for our
justification. Deny either or both, we "are yet in our sins."
II. THE SECOND REASONIS, WHEN CHRIST COMES AGAIN FROM
THE FATHER'S RIGHT HAND, HE WILL BRING WITH HIM THE
SLEEPING SAINTS. "Evenso them also who sleepin Jesus will God bring
with him."
1. The dead saints sleepin Jesus. Theyarc associatedwith him both in life and
in death. They "die in the Lord;" "they are presentwith the Lord."
2. They will accompanyJesus athis secondcoming. This includes
(1) their resurrection from the dead, - for "he who raisedup the Lord Jesus
shall raise up us also by Jesus" (2 Corinthians 4:14);
(2) their joining the retinue of Jesus to share his triumph. As risen from the
dead, he becomes "the Firstfruits of them that slept."
III. THE THIRD REASON IS THAT THE LIVING SAINTS WILL NOT
PRECEDETHE DEAD SAINTS AT THE COMING OF CHRIST. "For this
we say unto you by the word of the Lord, that we which are alive and remain
unto the coming of the Lord shall not precede them which are asleep." This
fact would effectively dissipate their sorrow for their departed friends.
1. It is a fact wade known by specialrevelation. Such revelations were
frequently made to the apostle, as in the case ofhis specialmissionfield (Acts

22:18-21), the position of Gentile saints (Ephesians 3:3), the Lord's Supper (1
Corinthians 11:23), and the reality and proofs of Christ's resurrection(1
Corinthians 15:3).
2. It is a fact that does not imply either the nearness of the secondadvent, or
the apostle's ownshare as a living man in its glories. He says, "We which are
alive and remain to the coming of Christ;" he merely identifies the living
believers of the last age with himself, as if he said, "Those ofus Christians
who may be alive at the advent." He could not have believed that he would not
die before the advent, for
(1) that would imply that "the word of the Lord" had misled him;
(2) he actually preferred to be absentfrom the body, and toward the end of
his life spoke of death as "gain," and of his desiring "to depart and be with
Christ," words quite inconsistentwith this theory;
(3) he virtually declares in the SecondEpistle that the advent could not
happen in his lifetime (2 Thessalonians 2.);
(4) he knew that no man, not even the Son of man, knew the time of the advent
(Mark 13:42).
3. It is a fact that the living saints will not get the start of the dead saints in the
coming of the Lord. This is his express revelationfrom the Lord. "The dead in
Christ shall rise first," or before the living are changed(1 Corinthians 15.).
The Thessalonians neednot, therefore, sorrow for their departed friends,
neither be afraid themselves to die. - T.C.

Biblical Illustrator
For if we believe that Jesus died and rose again, evenso them also which sleep
in Jesus will God bring with Him
1 Thessalonians 4:14
Christ's resurrectionand ours
C. Molyneux, M. A.
I. THE EVENT PREDICTED."WillGod bring with Him."
1. This is affirmed to meet the fear that God could not do so. The ground of
their sorrow was that their departed friends would be deprived of the glories
of Christ's advent, which was thought to be near. Paul now assures them that
the dead will share it as powerfully as the living.

2. The Thessalonians thus believed in Christ's secondcoming. This was a
subject often on our Lord's lips, and is a prominent feature in this Epistle. It is
kept in the backgroundby many Christians to their disadvantage. Frequent
thought about it is requisite to spirituality of mind. Paul says, "Our
conversationis in heaven," and his reasonis "from whence also we look for
the Saviour." Heavenly mindedness is the drawing of self to Christ.
3. If God brings departed saints with Him, they are with Him now, otherwise
He could not bring them. They are "the generalassemblyof the first born;"
"Spirits of just men made perfect;" "Absent from the body, present with the
Lord." The New Testamentagainand againasserts thatthe saints after death
go direct into God's presence.
4. When departed spirits are brought by God they will know one another. It is
amazing to suppose that we should know eachother on earth and not in
heaven; that we should have a less amount of perceptionas to eachother's
characterand identity there than here. If this be admitted the passagewhich
was intended to comfort is a mockery. How could the Thessalonians be
comforted by the coming of their deceasedfriends if they were not to know
them? Read 1 Thessalonians 2:19, 20. How could Paul's converts be his crown
of rejoicing if he was not to know them? The same doctrine is proved from the
parable of the rich man and Lazarus and from the appearance ofMoses and
Elias at the Transfiguration.
II. ITS CERTAINTY.
1. If we believe that Christ died and rose againit follows as a necessary
consequence thatthose who sleepin Him He will bring with Him. Observe
how everything is basedon the death and resurrectionof Christ; and in view
of that it is no wonderthat the first preachers were selectedbecausethey were

witnesses ofthe resurrection.(1)The objectof Christ's death was "to redeem
unto Himself a peculiar people." When God speaks ofthe results of that death
as to its primary purpose, He says, "He shall see His seed;" "He shall see of
the travail of His soul and be satisfied."(2)The objectof the resurrectionwas
to be the guarantee that the work of redemption was accomplished, and to be
the first fruits of its accomplishment; to be followedby its proper results, a
harvest. So that if we believe these two facts, i.e., that Christ finished the
whole work that the Father gave Him to do, we must believe that the Father
will fulfil His covenant part of the trans. action and give to Christ the seed,
and that the seedshall be perfected and glorified. To this it is necessarythat
He should bring the spirits of the saints to meet their bodies, which is the
assertionofPaul here.
2. It follows, also, thatthe Church being thus perfectedin herselfmust also be
perfectedin her circumstances. "FatherI will also that those whom Thou
gavestMe be with Me," etc. (ver. 17).
III. ITS OBJECT AND PURPOSE.The reunion of the saints —
1. With their bodies.
2. With their friends.
3. With Christ, body and soul.Conclusion:The passageis full of comfort, but
there is a tremendous limitation in it. It refers exclusively to those who sleepin
Christ and those who are living in Him when He comes. Are you "in Christ"?
(C. Molyneux, M. A.)

Christ's resurrectionthe pledge of ours
R. S. Barrett.
At our birth our bodies became a battleground betweenlife and death. During
the first ten years death makes many conquests. At ten years death begins to
fall back. At twenty, life is triumphant. At thirty, life foresees the future. At
forty, the battle is hot. At fifty, death inflicts some wounds, and life begins an
orderly retreat. At sixty, life feels her strength failing. At seventy, the retreat
becomes a rout. At eighty, death waves the black flag and cries, "No quarter!"
This is no fancy picture; it is no preacher's dream; it is a fact undeniable,
inevitable, universal! Indifference cannot affectits certainty, and scepticism
cannot refute its truth. There is only one other fact with which we can
confront this fact of death, and that is the resurrectionof Jesus. Here fact
meets fact. That is what we demand. We want a fact, a case, aninstance, one
single instance of resurrection. Once a sea captainfound his crew on shore
apparently dead. The surgeontook one of the men and applied remedies, and
the poisonedman stoodon his feet. The captain shouted with joy, for in that
one risen man he saw the possibility to save them all. So Christ brings life and
immortality to light. His resurrectionis not metaphysics, but history. Not
speculationfor the future, but a fact of the past. Not a problem to be solved,
but the solution of all problems.
(R. S. Barrett.)
The certainty and blessednessofthe resurrectionof true Christians
Abp. Tillotson.
I. WHAT IS MEANT BY THOSE THAT SLEEP IN JESUS.
1. Sleepis a metaphor used by sacredand profane writers. The ancient
Christians calledtheir place of burial Koimetrion "sleeping place." The figure
is applied to the death of the wicked, but more frequently to that of the

righteous (Isaiah 57:2). Fitly is death so calledas signifying rest(Revelation
14:13), and as preparatory to waking.
2. Deathis called a sleeping "in Jesus" in conformity with 1 Corinthians
15:18, 23;1 Thessalonians 4:16;Hebrews 11:13. To sleepin Christ, to be
Christ's, to die in Christ, to die in the faith, all mean the same; to die in the
state of true Christians as to be "in Christ" (John 15:4; Romans 13:1), means
to be a Christian. And it is observable that we share all Christ's acts — die,
rise, ascend, etc. with Him.
3. Some think that this is the sleepof the soul, but, on the contrary, Scripture
applies the figure invariably to the body (Daniel 12:2; Matthew 27:52; Acts
13:36); and it is inconsistentwith those passageswhichclearly affirm the soul
to be awake(Luke 16:22, 23; Luke 23:43; Philippians 1:23; 2 Corinthians
5:6).
II. WHAT IS MEANT BY GOD'S BRINGING WITHHIM THEM THAT
SLEEP IN JESUS.
1. The death and resurrectionof Christ are an argument and proof of ours.
Christ's death is mentioned as part of the argument because the truth of the
miracle of the resurrectiondepends upon it. If Christ did not die He could not
have risen. The resurrectionis shownin 1 Corinthians 15:20 to be the pledge
and first fruits of ours. And that Christ intended to lay greatstress upon this
argument, appears in that He foretold it so often as the greatsign He would
give to the Jews to confute their infidelity (John 2:18, 19;Matthew 12:39, 40).
Christ's resurrectiongives us satisfactionin generalof immortality, and then
of His powerto raise us because He raised Himself. And then it assures us of
His truth and fidelity that He will perform what He promised. He could not
have promised anything more improbable than His own resurrection; and,

therefore, since He keptHis word in this, there is no reasonto distrust Him in
anything else that He has promised (Revelation1:18; Revelation3:14).
2. Wherein the blessedness ofthe just shall consist.(1)In the mighty change
which shall be made in our bodies and the glorious qualities with which they
shall be invested.(a) "Equal to the angels" in immortal duration, and
"children of God" in the perfectpossessionofHis happiness (Luke 20:35,
36).(b) Fashionedlike unto the glorious body of Christ (Philippians 4:20).(c) (1
Corinthians 15:35, etc.).(2)In the consequenthappiness of the whole man, the
body purified from frailty and corruption, and the soul from sin, and both
admitted to the sight and enjoyment of the ever-blessedGod(Revelation21:2-
4, 27;Revelation22:3, 4).
(Abp. Tillotson.)
The dead Christ and sleeping Christians
A. Lind, D. D.
I. JESUS DIED THAT WE MIGHT SLEEP. The thought is that He, though
sinless, died like a sinner. He took the place of a sinner; was treated as a
sinner as far as possible without sinning. He became what we sinners are, that
we, the sinners, as far as possible, might become what He, the Righteous, is.
Jesus died, then; His disciples sleep. Jesus spakeofLazarus sleeping, but
never referred to His own death as sleep:that was not sleep, but death in its
utter awfulness. The sting of death, He felt it; the victory of death, He yielded
to it; the curse of death, He bore it; the desolationof death, He endured it; the
darkness of death, He dreaded it. "O death! where is thy sting? O grave!
where is thy victory?" were not words of our blessedSaviour, though they
may be of the blesseddead.
II. IF WE BELIEVE THAT JESUS ROSE FROM THE DEAD, WE MAY
ALSO BELIEVE THAT THOSE WHO SLEEP IN JESUS, GOD WILL

BRING WITH HIM. So far as we loved them, we may love them as ever, as
we shall yet behold them perfectin Jesus, withouta semblance of sin, pure as
He is pure. When He died, His sorrows were over, His work was done. And
observe a remarkable fact — the body of the Redeemerwas preservedfrom
every indignity after the spirit had departed. Up to the moment of His death,
He was subjected to every outrage. He was like the sinner; He was acting for
the sinner; He was suffering for the sinner; and, while He was a consenting
party, every indignity was heaped upon Him. But from the moment His spirit
left His body, every honour was done to Him. His body, after His resurrection,
was very unlike His body previously — it was "a spiritual body," invisible,
and passing when and where it would and doing what it would. That body will
be the model of our bodies; and the prime thought of St. Paul is — He will
bring our friends to us again, and we shall know them, and be with them
forever with the Lord.
(A. Lind, D. D.)
Resting on God's Word
A pastor in visiting a member of his church found her very sick, apparently
dying. He said to her: "Mrs. M., you seemto be very sick." "Yes,"saidshe, "I
am dying." "And are you ready to die?" She lifted her eyes upon him with a
solemn and fixed gaze, and, speaking with greatdifficulty, she replied: "Sir,
God knows — I have takenHim — at His word — and — I am not afraid to
die." It was a new definition of faith. "I have takenHim at His word," What a
triumph of faith! What else could she have said that would have expressedso
much in so few words?
COMMENTARIES

Ellicott's Commentary for English Readers
(14) Forif . . .—A reasonfor thinking that if the Thessalonians knew and
believed the truth, they ought not to be so miserable. The “if” implies no
doubt: “if we believe (as we do), then,” &c.—merelyclearing the ground for a
logicaldeduction. The writer does not care to prove so well-knowna fact as
the resurrectionof Christ; he only argues from the clearfaith of the
Thessalonians with regardto it.
Jesus died and rose again.—Notice the human name; for though it is true that
as God He raisedHimself (John 10:18), as man He was no less dependent
upon the Fatherthan we are (Acts 17:31):therefore His resurrectionis a real
argument for ours. And the two verbs are put togetherbecause oftheir
contrariety—“reallydied a human death, and yet rose again.”
Even so.—The structure of the clauses is not quite regular. We should have
expectedeither the omissionof “we believe that” in the first, or the insertion
of it in the second:it makes the statement of the second, however, more direct
or authoritative.
Which sleepin Jesus.—Rather, whichwere laid to sleepthrough Jesus. The
meaning of the preposition, however, is not widely different from “in.” The
simpler words in Revelation14:13 mean “dying in full communion still with
Him.” Our present phrase makes Him, as it were, the way, or door, by which
they journeyed to death: He surrounded them as they sank to rest (Comp.
John 10:9.) Additional sweetnessis imparted to the phrase by the use of the
metaphor of sleep;but it is, perhaps, too much to say, as DeanAlford does,
that “falling asleep” is here contrastedwith “dying,” in this sense:—“Who
through the powerof Jesus fell asleepinsteadof dying”—for the word is even
used of a judicial punishment of death in 1Corinthians 11:30.

Will God bring with him—i.e., with Jesus. In the Greek the word God stands
in an unemphatic position—“Evenso will God bring,” implying that it was
God also who had raised Jesus from the dead. But St. Paul is not content with
saying, “Even so will God raise those who passedthrough Christ to death.”
The thought of the Advent is so supreme with him that he passes atonce to a
moment beyond resurrection. If the question be askedfrom whence God will
bring the dead along with Christ, it must be answered, from Paradise, and the
persons brought must be the disembodied spirits; for in 1Thessalonians 4:16
this coming of the Lord with the saints is the signalfor the dead—i.e., the
bodies—to rise. It must be owned, however, that this manner of speaking is
unusual. Jesus is no longer in Paradise, for the spirits to be brought thence
with Him; and one would have expectedsomething more like “bringing up”
(Hebrews 13:20), as it is always considereda descentinto “hell” or Paradise.
Becauseofthis difficulty (which howeveris more in form than reality), some
take the words to mean, “Godwill lead them by the same path with Christ”—
i.e., will make their whole career(including resurrection)conform with His,
comparing the same verb in Romans 8:14; Hebrews 2:10.
MacLaren's Expositions
1 Thessalonians
SLEEPING THROUGHJESUS
1 Thessalonians 4:14.
That expressionis not unusual, in various forms, in the Apostle’s writings. It
suggestsa very tender and wonderful thought of closeness andunion between
our Lord and the living dead, so close as that He is, as it were, the atmosphere
in which they move, or the house in which they dwell. But, tender and
wonderful as the thought is, it is not exactly the Apostle’s idea here. For,

accuratelyrendered--and accuracyin regard to Scripture language is not
pedantry--the words run, ‘Them which sleep through Jesus.’
Now, that is a strange phrase, and, I suppose, its strangenessis the reasonwhy
our translators have softenedit down to the more familiar and obvious ‘in
Jesus.’We canunderstand living through Christ, on being sacredthrough
Christ, but what can sleeping through Christ mean? I shall hope to answerthe
question presently, but, in the meantime, I only wish to point out what the
Apostle does say, and to plead for letting him say it, strange though it sounds.
For the strange and the difficult phrases of Scripture are like the hard quartz
reefs in which gold is, and if we slur them over we are likely to loose the
treasure. Let us try if we canfind what the gold here may be.
Now, there are only two thoughts that I wish to dwell upon as suggestedby
these words. One is the softenedaspectof death, and of the state of the
Christian dead; and the other is the ground or cause ofthat softenedaspect.
I. First, then, the softened aspectofdeath, and of the state of the Christian
dead.
It is to Jesus primarily that the New Testamentwriters owe their use of this
gracious emblem of sleep. For, as you remember, the word was twice upon
our Lord’s lips; once when, over the twelve-years-oldmaid from whom life
had barely ebbed away, He said, ‘She is not dead, but sleepeth’;and once
when in regard of the man Lazarus, from whom life had removed further, He
said, ‘Our friend sleepeth, but I go that I may awake him out of sleep.’But
Jesus was not the originator of the expression. You find it in the Old
Testament, where the prophet Daniel, speaking ofthe end of the days and the
bodily Resurrection, designates those who share in it as ‘them that sleepin the
dust of the earth.’ And the Old Testamentwas not the sole origin of the

phrase. For it is too natural, too much in accordance withthe visibilities of
death, not to have suggesteditselfto many hearts, and been shrined in many
languages. Manyan inscription of Greek and Roman date speaks ofdeath
under this figure; but almost always it is with the added, deepened note of
despair, that it is a sleepwhich knows no waking, but lasts through eternal
night.
Now, the Christian thought associatedwith this emblem is the precise opposite
of the paganone. The pagan heart shrank from naming the ugly thing because
it was so ugly. So dark and deep a dread coiled round the man, as he
contemplated it, that he sought to drape the dreadfulness in some kind of thin,
transparent veil, and to put the buffer of a word betweenhim and its
hideousness. But the Christian’s motive for the use of the word is the precise
opposite. He uses the gentlerexpressionbecause the thing has become gentler.
It is profoundly significant that throughout the whole of the New Testament
the plain, naked word ‘death’ is usually applied, not to the physical factwhich
we ordinarily designate by the name, but to the grim thing of which that
physical fact is only the emblem and the parable, viz., the true death which
lies in the separationof the soul from God; whilst predominately the New
Testamentusage calls the physical factby some other gentler form of
expression, because,as I say, the gentleness has enfoldedthe thing to be
designated.
For instance, you find one class ofrepresentations whichspeak of death as
being a departing and a being with Christ; or which call it, as one of the
apostles does, an‘exodus,’ where it is softeneddown to be merely a change of
environment, a change of locality. Then anotherclass of representations speak
of it as ‘putting off this my tabernacle,’or, the dissolution of the ‘earthly
house’--where there is a broad, firm line of demarcationdrawn betweenthe
inhabitant and the habitation, and the thing is softeneddown to be a mere

change of dwelling. Again, another class ofexpressions speak ofit as being an
‘offering,’ where the main idea is that of a voluntary surrender, a sacrifice or
libation of myself, and my life poured out upon the altar of God. But sweetest,
deepest, most appealing to all our hearts, is that emblem of my text, ‘them
that sleep.’It is used, if I count rightly, some fourteen times in the New
Testament, and it carries with it large and plain lessons, onwhich I touch but
for a moment. What, then, does this metaphor say to us?
Well, it speaks firstof rest. That is not altogetheran attractive conceptionto
some of us. If it be takenexclusively it is by no means wholesome. I suppose
that the young, and the strong, and the eager, and the ambitious, and the
prosperous rather shrink from the notion of their activities being stiffened
into slumber. But, dear friends, there are some of us like tired children in a
fair, who would fain have done with the weariness, who have made experience
of the distractions and bewildering changes, whosebacksare stiffened with
toil, whose hearts are heavy with loss. And to all of us, in some moods, the
prospectof shuffling off this wearycoil of responsibilities and duties and tasks
and sorrows, andof passing into indisturbance and repose, appeals. I believe,
for my part, that, after all, the deepestlonging of men--though they searchfor
it through toil and effort--is for repose. As the poet has taught us, ‘there is no
joy but calm.’ Every heart is wearyenough, and heavy laden, and labouring
enough, to feelthe sweetness ofa promise of rest:--
‘Sleep, full of rest from head to foot, Lie still, dry dust, secure of change.’
Yes! but the rest of which our emblem speaks is, as I believe, only applicable
to the bodily frame. The word ‘sleep’ is a transcript of what sense enlightened
by faith sees in that still form, with the folded hands and the quiet face and the
closedeyes. But let us remember that this repose, deepand blessedas it is, is
not, as some would say, the repose of unconsciousness. I do not believe, and I
would have you not believe, that this emblem refers to the vigorous, spiritual

life, or that the passagefrom out of the toil and moil of earth into the calm of
the darkness beyond has any powerin limiting or suspending the vital force of
the man.
Why, the very metaphor itself tells us that the sleeperis not unconscious. He is
parted from the outer world, he is unaware of externals. When Stephen knelt
below the old wall, and was surrounded by howling fanatics that slew him, one
moment he was gashedwith stones and tortured, and the next ‘he fell on
sleep.’They might howl, and the stones fly as they would, and he was all
unaware of it. Like Jonah sleeping in the hold, what mattered the roaring of
the storm to him? But separationfrom externals does not mean suspense of
life or of consciousness, andthe slumberer often dreams, and is aware of
himself persistently throughout his slumber. Nay! some of his faculties are set
at liberty to work more energetically, because his connectionwith the outer
world is for the time suspended.
And so I say that what on the hither side is sleep, on the further side is
awaking, and that the complex whole of the condition of the sainted dead may
be described with equal truth by either metaphor; ‘they sleepin Jesus’;or,
‘when I awake I shall be satisfiedwith Thy likeness.’
Scripture, as it seems to me, distinctly carries this limitation of the emblem.
For what does it mean when the Apostle says that to depart and to be with
Christ is far better? Surely he who thus spoke conceivedthat these two things
were contemporaneous, the departing and the being with Him. And surely he
who thus spoke couldnot have conceivedthat a millennium-long parenthesis
of slumberous unconsciousnesswas to intervene betweenthe moment of his
deceaseand the moment of his fellowship with Jesus. How could a man prefer
that dormant state to the state here, of working for and living with the Lord?
Surely, being with Him must mean that we know where we are, and who is
our companion.

And what does that text mean: ‘Ye are come unto the spirits of just men made
perfect,’ unless it means that of these two classesofpersons who are thus
regardedas brought into living fellowship, eachis aware of the other? Does
perfecting of the spirit mean the smiting of the spirit into unconsciousness?
Surely not, and surely in view of such words as these, we must recognisethe
fact that, howeverlimited and imperfect may be the present connectionof the
disembodied dead, who sleepin Christ, with external things, they know
themselves, they know their home and their companion, and they know the
blessednessin which they are lapped.
But another thought which is suggestedby this emblem is, as I have already
said, most certainly the idea of awaking. The pagans said, as indeed one of
their poets has it, ‘Suns can sink and return, but for us, when our brief light
sinks, there is but one perpetual night of slumber.’ The Christian idea of
death is, that it is transitory as a sleepin the morning, and sure to end. As St.
Augustine says somewhere,‘Wherefore are they called sleepers, but because
in the day of the Lord they will be reawakened?’
And so these are the thoughts, very imperfectly spoken, I know, which spring
like flowers from this gracious metaphor ‘them that sleep’--restand awaking;
rest and consciousness.
II. Note the ground of this softenedaspect.
They ‘sleepthrough Him.’ It is by reasonof Christ and His work, and by
reasonof that alone, that death’s darkness is made beautiful, and death’s
grimness is softeneddown to this. Now, in order to graspthe full meaning of
such words as these of the Apostle, we must draw a broad distinction between
the physical factof the ending of corporeallife and the mental condition

which is associatedwith it by us. What we call death, if I may so say, is a
complex thing--a bodily phenomenon plus conscience, the sense ofsin, the
certainty of retribution in the dim beyond. And you have to take these
elements apart. The former remains, but if the others are removed, the whole
has changedits characterand is become another thing, and a very little thing.
The mere physical fact is a trifle. Look at it as you see it in the animals; look
at it as you see it in men when they actually come to it. In ninety-nine cases
out of a hundred it is painless and easy, and men sink into slumber. Strange, is
it not, that so small a reality should have powerto castoverhuman life so
immense and obscuring a shadow!Why? Because, as the Apostle says, ‘the
sting of death is sin,’ and if you cantake the sting out of it, then there is very
little to fear, and it comes downto be an insignificant and transient element in
our experience.
Now, the death of Jesus Christtakes away, if I may so say, the nimbus of
apprehension and dread arising from conscienceand sin, and the forecastof
retribution. There is nothing left for us to face exceptthe physical fact, and
any rough soldier, with a coarse, redcoatupon him, will face that for
eighteenpence a day, and think himself well paid. Jesus Christ has abolished
death, leaving the mere shell, but taking all the substance out of it. It has
become a different thing to men, because in that death of His He has
exhausted the bitterness, and has made it possible that we should pass into the
shadow, and not fear either conscienceorsin or judgment.
In this connectionI cannotbut notice with what a profound meaning the
Apostle, in this very verse, uses the bare, naked word in reference to Him, and
the softenedone in reference to us. ‘If we believe that Jesus Christ died and
rose again, even so them also which sleep.’Ah! yes! He died indeed, bearing
all that terror with which men’s consciences have investeddeath. He died
indeed, bearing on Himself the sins of the world. He died that no man

henceforwardneed ever die in that same fashion. His death makes our deaths
sleep, and His Resurrectionmakes our sleepcalmly certain of a waking.
So, dear ‘brethren, I would not have you ignorant concerning them which are
asleep, that ye sorrow not even as others which have no hope.’ And I would
have you to remember that, whilst Christ by His work has made it possible
that the terror may pass away, and death may be softenedand minimised into
slumber, it will not be so with you--unless you are joined to Him, and by trust
in the powerof His death and the overflowing might of His Resurrection, have
made sure that what He has passedthrough, you will pass through, and where
He is, and what He is, you will be also.
Two men die by one railway accident, sitting side by side upon one seat,
smashedin one collision. But though the outward fact is the same about each,
the reality of their deaths is infinitely different. The one falls asleepthrough
Jesus, in Jesus;the other dies indeed, and the death of his body is only a feeble
shadow of the death of his spirit. Do you knit yourself to the Life, which is
Christ, and then ‘he that believeth on Me shall never die.’
BensonCommentary
1 Thessalonians 4:14. Forif we believe that Jesus died and rose again —
Namely, 1st, In attestationof the truth of his doctrine, in which he taught
expresslythe immortality of the soul, Matthew 10:28;Luke 23:43; and the
resurrectionof the body, John 5:28-29. 2d, For the expiation of sin, and the
procuring of justification and peace with God for the penitent that should
believe in him, howeverguilty they had before been, Hebrews 9:26; Romans
4:24-25. 3d, That he might procure and receive for us the Holy Spirit, to work
that repentance and faith in us, assure us of our justification and of our title to
that future felicity, and to prepare us for it by inward holiness;and, 4th, That
he might ascend, take possessionofit in our name, receive our departing
souls, and raise from the dust our fallen and corrupted bodies, and so exalt us
to that immortal, glorious, and blessedstate;even so them also which sleepin

Jesus — Who die in the Lord, (Revelation14:13,)in union with him, and
possessedof an interest in him; will God bring with him — They will be found
in the train of his magnificent retinue at his final appearance, whenhe comes
to judge the world, and reward his faithful servants.
Matthew Henry's Concise Commentary
4:13-18 Here is comfort for the relations and friends of those who die in the
Lord. Grief for the death of friends is lawful; we may weep for our own loss,
though it may be their gain. Christianity does not forbid, and grace does not
do away, our natural affections. Yetwe must not be excessive inour sorrows;
this is too much like those who have no hope of a better life. Deathis an
unknown thing, and we know little about the state after death; yet the
doctrines of the resurrectionand the secondcoming of Christ, are a remedy
againstthe fear of death, and undue sorrow for the death of our Christian
friends; and of these doctrines we have full assurance. It will be some
happiness that all the saints shall meet, and remain togetherfor ever; but the
principal happiness of heaven is to be with the Lord, to see him, live with him,
and enjoy him for ever. We should support one another in times sorrow;not
deaden one another's spirits, or weakenone another's hands. And this may be
done by the many lessons to be learnedfrom the resurrectionof the dead, and
the secondcoming of Christ. What! comfort a man by telling him he is going
to appear before the judgment-seat of God! Who can feel comfortfrom those
words? That man alone with whose spirit the Spirit of God bears witness that
his sins are blotted out, and the thoughts of whose heartare purified by the
Holy Spirit, so that he canlove God, and worthily magnify his name. We are
not in a safe state unless it is thus with us, or we are desiring to be so.
Barnes'Notes on the Bible
For if we believe that Jesus died and rose again - That is, if we believe this, we
ought also to believe that those who have died in. the faith of Jesus willbe
raisedfrom the dead. The meaning is not that the fact of the resurrection
depends on our believing that Jesus rose, but that the death and resurrection
of the Saviour were connectedwith the resurrectionof the saints;that the one
followedfrom the other, and that the one was as certain as the other. The

doctrine of the resurrectionof the saints so certainly follows from that of the
resurrectionof Christ, that, if the one is believed, the other ought to be also;
see the notes on 1 Corinthians 15:12-14.
Which sleepin Jesus - A most beautiful expression. It is not merely that they
have calm repose - like a gentle slumber - in the hope of awaking again, but
that this is "in Jesus" - or "through" (διὰ dia) him; that is, his death and
resurrectionare the cause of their quiet and calm repose. Theydo not "sleep"
in paganism, or in infidelity, or in the gloomof atheism - but in the blessed
hope which Jesus has imparted. They lie, as he did, in the tomb - free from
pain and sorrow, and with the certainty of being raised up again.
They sleepin Jesus, and are bless'd,
How kind their slumbers are;
From sufferings and from sin released,
And freed from every snare.
When, therefore, we think of the death of saints, let us think of what Jesus was
in the tomb of Josephof Arimathea. Such is the sleepof our pious friends now
in the grave;such will be our own when we die.
Will God bring with him - This does not mean that God will bring them with
him from heaven when the Saviour comes - though it will be true that their
spirits will descendwith the Saviour; but it means that he will bring them
from their graves, and will conduct them with him to glory, to be with him;
compare notes, John 14:3. The declaration, as it seems to me, is designed to

teachthe generaltruth that the redeemed are so united with Christ that they
shall share the same destiny as he does. As the head was raised, so will all the
members be. As God brought Christ from the grave, so will he bring them;
that is, his resurrectionmade it certainthat they would rise. It is a greatand
universal truth that God will bring all from their graves who "sleepin Jesus;"
or that they shall all rise. The apostle does not, therefore, refer so much to the
time when this would occur - meaning that it would happen when the Lord
Jesus should return - as to the fact that there was an establishedconnection
betweenhim and his people, which made it certain that if they died united
with him by faith, they would be as certainly brought from the grave as he
was.
If, however, it means, as Prof. Bush (Anastasis, pp. 266, 267)supposes, that
they will be brought with him from heaven, or will accompanyhim down, it
does not prove that there must have been a previous resurrection, for the full
force of the language would be met by the supposition that their spirits had
ascendedto heaven, and would be brought with him to be united to their
bodies when raised. If this be the correctinterpretation, then there is
probably an allusion to such passagesas the following, representing the
coming of the Lord accompaniedby his saints. "The Lord my God shall come,
and all the saints with thee." Zechariah 14:5. "And Enoch, the seventh from
Adam, prophesied of these, saying, Behold, the Lord cometh, with thousand of
his saints;" Jde 1:14. "Who," says PresidentDwight(Serm. 164), "are those
whom God will bring with Him at this time? Certainly not the bodies of his
saints ... The only answeris, he will bring with him 'the spirits of just men
made perfect.'"
Jamieson-Fausset-BrownBible Commentary
14. For if—confirmation of his statement, 1Th 4:13, that the removal of
ignorance as to the sleeping believers would remove undue griefrespecting
them. See 1Th4:13, "hope." Hence it appears our hope rests on our faith ("if
we believe"). "As surely as we all believe that Christ died and rose again(the

very doctrine specifiedas taught at Thessalonica, Ac 17:3), so also will God
bring those laid to sleep by Jesus with Him (Jesus)." (So the order and
balance of the members of the Greek sentence require us to translate).
Believers are laid in sleepby Jesus, and so will be brought back from sleep
with Jesus in His train when He comes. The disembodied souls are not here
spokenof; the reference is to the sleeping bodies. The facts of Christ's
experience are repeatedin the believer's. He died and then rose: so believers
shall die and then rise with Him. But in His case deathis the term used, 1Co
15:3, 6, &c.; in theirs, sleep;because His death has takenfor them the sting
from death. The same Hand that shall raise them is that which laid them to
sleep. "Laid to sleepby Jesus,"answersto "dead in Christ" (1Th 4:16).
Matthew Poole's Commentary
As in the former verse the apostle made use of the hope of the resurrection, as
an argument againstimmoderate sorrow, so here he proves the resurrection
by Christ’s rising again, &c.
For if we believe that Jesus died and rose again;he supposeth they did believe
that Christ died and rose again;it was that which he had taught them, and
which they had received, as being the two first and fundamental points of the
Christian faith, without which they could not have been a church of Christ.
Question. But how doth Christ’s resurrectionprove the resurrectionof the
saints? He being the eternal Sonof God, might have a privilege above all.
Answer. This first shows the thing is possible, Godhath already done it in
Christ.

2. Christ rose for our justification, Romans 4:25; and in justification sin is
pardoned which brought in death, and which alone by its guilt can keepunder
the dominion of death.
3. Christ rose not as a private person, but as the Head of the body, his church,
Ephesians 1:4,20, &c., and so loosedthe bands of death, and conqueredthe
grave, for his people.
4. As the first-fruits, 1 Corinthians 15:20, which was a pledge and assurance
of the whole harvest to follow.
5. God hath predestinatedthe elect, whom he foreknew, to be conformed to
the image of his Son, Romans 8:29.
6. He is not complete without them, Ephesians 1:23.
Lastly: They sleepin Jesus, as the text speaks;not only live but die in him,
Revelation14:13, their union remains with Christ even in death.
Even so them also which sleepin Jesus;by which words also the apostle
distinguisheth believers from all others; it is only they shall have the privilege
of this blessedresurrectionwho sleepin Jesus. And perseverance in Christ to
the end is here also intimated.
Will God bring with him; and though their resurrectionis not expressedin
the text, yet it is implied in this saying. By God is meant, as some understand
here, the Son of God, who is to come from heaven, 1 Thessalonians 1:10, and

who will bring the spirits of just men, made perfectin heaven, with him, and
unite them to their bodies, which cannot be done without their resurrection:
whereby the apostle gives anotherargument againstexcessive sorrow forthe
saints departed, they shall return from heavenagain with Christ at his
coming. Others understand it of God the Father, who will raise the dead, and
then bring them to his Son, and bring them with him to heaven. Those that
read the text, those that sleep, or die, for Jesus, andso confine it only to
martyrs, restrain it to too narrow a sense.
Gill's Exposition of the Entire Bible
For if we believe that Jesus died, and rose again,.... As every Christian does,
for both the death and resurrectionof Christ are fundamental articles of
faith; nothing is more certain or more comfortable, and more firmly to be
believed, than that Christ died for the sins of his people, and rose againfor
their justification; on these depend the present peace, joy, and comfort of the
saints, and their everlasting salvationand happiness:and no less certainand
comfortable, and as surely to be believed, is what follows,
even so them also which sleepin Jesus will God bring with him. The saints
that are dead are not only representedas asleep, as before, but as "asleepin
Jesus";to distinguish them from the other dead, the wicked;for the phrase of
sleeping in death is promiscuously used of goodand bad, though most
commonly applied to goodmen: and so say the Jews (c),
"we used to speak of just men, not as dead, but as sleeping; saying, afterwards
such an one fell asleep, signifying that the death of the righteous is nothing
else than a sleep.''
To represent death as a sleepmakes it very easyand familiar; but it is more
so, when it is consideredas sleeping in Jesus, in the arms of Jesus;and such as
are asleepin him must needs be at rest, and in safety: some join the phrase
"in", or "by Jesus",with the word bring, and read the passagethus, "them
that are asleep, by Jesus will God bring with him"; intimating, that Godwill

raise up the dead bodies of the saints by Christ, as God-man and Mediator;
and through him will bring them to eternal glory, and save them by him, as he
has determined: others render the words, "them which sleep through", or "by
Jesus";or die for his sake, andso restrain them to the martyrs; who they
suppose only will have part in the first resurrection, and whom God will bring
with Jesus athis secondcoming; but the coming of Christ will be "with all his
saints";see 1 Thessalonians 3:13 wherefore they are best rendered, "them
that sleepin Jesus";that is, "in the faith of Jesus", as the Arabic version
renders it: not in the lively exercise offaith on Christ, for this is not the case of
all the saints at death; some of them are in the dark, and go from hence under
a cloud, and yet go safe, and may be said to die, or sleep, in Jesus, andwill be
brought with him; but who have the principle, and hold the doctrine of faith,
are, and live and die, true believers;who die interested in Christ, in union
with him, being chosenand blessed, and preserved in him from everlasting,
and effectuallycalled by his grace in time, and brought to believe in him;
these, both their souls and bodies, are united to Christ, and are his care and
charge;and which union remains in death, and by virtue of it the bodies of the
saints will be raised at the lastday: so that there may be the strongest
assurance, thatsuch will God bring with him; either God the Fatherwill
bring them with his Son, or Jehovahthe Son will bring them with himself; he
will raise them from the dead, and unite them to their souls, or spirits, he will
bring with him; the considerationof which may serve greatly to mitigate and
abate sorrow for deceasedfriends.
(c) Shebet Juda, p. 294. Ed. Gent.
Geneva Study Bible
{12} For if we believe that Jesus died and rose again, evenso them also which
sleepin {d} Jesus will God {e} bring with him.
(12) A reasonfor the confirmation, for seeing that the head is risen, the
members also will rise, and that by the powerof God.

(d) The dead in Christ, who continue in faith by which they are ingrafted into
Christ, even to the last breath.
(e) Will call their bodies out of their graves, and join their souls to them again.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
1 Thessalonians 4:14. Reasonnot of οὐ θέλομενὑμᾶς ἀγνοεῖν, but of ἵνα μὴ
λυπῆσθε. The Thessalonians were notto mourn, for Christ has risen from the
dead; but if this factbe certain, then it follows that they also who are fallen
asleep, aboutwhom the Thessalonians were so troubled, will be raised. There
lies at the foundation of this proof, which Paul uses as a supposition, the idea
that Christ and believers form togetheran organismof indissoluble unity, of
which Christ is the Head and Christians are the members; consequentlywhat
happens to the Head must likewise happen to the members; where that is,
there these must also be. Comp. already Pelagius:Qui caput suscitavit, etiam
caetera membra suscitaturum se promittit. From the nature of this argument
it is evident (1) that those who are asleep, aboutwhom the Thessalonians
grieved, must alreadyhave been Christians; (2) that their complete exclusion
from the blessedfellowshipwith Christ was dreaded.[54]
εἰ γὰρ πιστεύομεν] for if we believe. εἰ is not so much as “quum, since,
because” (Flatt), also not equivalent to quodsi: “foras we believe”
(Baumgarten-Crusius), but is here, as always, hypothetical. But since Paul
from the hypothetical protasis, without further demonstrating it, immediately
draws the inference in question, it is clearthat he supposes the factof the
death and resurrectionof Christ as an absolute recognisedtruth, as, indeed,
among the early Christians generallyno doubt was raisedconcerning the
reality of this fact. For even in reference to the Corinthian church, among

whom doubts prevailed concerning the resurrectionof the dead, Paul, in
combating this view, could appeal to the resurrectionof Christ as an actual
recognisedtruth; comp. 1 Corinthians 15:12-23.
The apodosis, 1 Thessalonians 4:14, does not exactlycorrespondwith the
protasis. Insteadof οὕτως κ.τ.λ. we should expect ΚΑῚ ΠΙΣΤΕΎΕΙΝ ΔΕῖ,
ὍΤΙ ὩΣΑΎΤΩς ΟἹ ἘΝ ΧΡΙΣΤῷ ΚΟΙΜΗΘΈΝΤΕς ἈΝΑΣΤΉΣΟΝΤΑΙ, or
ὍΤΙ ΟὝΤΩς Ὁ ΘΕῸς ΚΑῚ ΤΟῪς ΚΟΙΜΗΘΈΝΤΑς ΔΙᾺ ΤΟῦ ΧΡΙΣΤΟῦ
ἘΓΕΡΕῖ.
ΟὝΤΩς]is not pleonastic as the mere sign of the apodosis (Schott,
Olshausen);also not, with Flatt, to be referred to ἈΝΈΣΤΗ, and then to be
translated “in such a condition, i.e. raised, revived;” or to be interpreted as
“then under these circumstances, i.e. in case we have faith” (Koch, Hofmann),
but denotes “evenso,” and, strengthenedby the following καί, is designed to
bring forward the agreementof the fate of Christians with Christ; comp.
Winer, p. 478 [E. T. 679].
ΔΙᾺ ΤΟῦ ἸΗΣΟῦ] is (by Chry sostom, Ambrosiaster, Calvin, Hemming,
Zanchius, Estius, Balduin, Vorstius, Cornelius a Lapide, Beza, Grotius, Calixt,
Calov, Wolf, Whitby, Benson, Bengel, Macknight, Koppe, Jowett, Hilgenfeld
(Zeitschr. f. wissenschaftl. Theolog.,Halle 1862, p. 239), Riggenbach, and
others) connectedwith τοὺς κοιμηθέντας, andthen the sense is given: “those
who have fallen asleep, in Christ.”[55]But this would be expressedby ἐν τῷ
Ἰησοῦ, as ΟἹ ΔΙᾺ ΤΟῦ ἸΗΣΟῦ ΚΟΙΜΗΘΈΝΤΕς wouldat most containa
designationof those whom Christ had brought to death, consequently of the
Christian martyrs. Salmeron, Hammond, JosephMede, Opp. p. 519, and
Thiersch(die Kirche im apostol. Zeitalter, Frankf. u. Erlang. 1852, p. 138)
actually interpret the words in this sense. Yet how contrary to the apostle’s
design such a mention of the martyrs would be is evident, as according to it
the resurrectionand participation in the glory of the returning Christ would

be most inappropriately limited to a very small portion of Christians; not to
mention that, first, the indications in both Epistles do not afford the slightest
justification of the idea of persecutions, whichended in bloody death; and,
secondly, the formula κοιμηθῆναι διὰ τινός would be much too weak to
express the idea of martyrdom. Also in the fact that Paul does not speak of the
dead in general, but specially of the Christian dead, there is no reasonto unite
ΤΟῪς ΚΟΙΜΗΘΈΝΤΑς with ΔΙᾺ ΤΟῦ ἸΗΣΟῦ; for the extent of the idea of
ΟἹ ΚΟΙΜΗΘΈΝΤΕς in our passageis understood from the relation of the
apodosis, 1 Thessalonians 4:14, to the protasis ΕἸ ΠΙΣΤΕΎΟΜΕΝ Κ.Τ.Λ. We
are accordinglyconstrainedto unite ΔΙᾺ ΤΟῦ ἸΗΣΟῦ with ἌΞΕΙ.
Christ is elsewhereby Paul and in the New Testamentgenerallyconsideredas
the instrument by which the almighty act of God, the resurrectionof the dead,
is effected;comp. 1 Corinthians 15:21; John 5:28; John 6:39; John 6:44; John
6:54.
ἌΞΕΙ] will bring with Him, is a pregnant expression, whilst, insteadof the act
of resuscitation, that which follows the actin time is given. And, indeed, the
further clause σὺν αὐτῷ, i.e. σὺν Ἰησοῦ (incorrectly Zacharius and Koppe =
Ὡς ΑὐΤΌΝ), is united in a pregnant form with ἌΞΕΙ. God will through
Christ bring with Him those who are asleep, that is, so that they are then
united with Christ, and have a complete share in the benefits of His
appearance. Hofmann arbitrarily transforms the words into the thought:
“that Jesus will not appear, God will not introduce Him againinto the world,
without their deceasedbrethren coming with Him.” For the words instruct us
not concerning Jesus, but concerning the κοιμηθέντες;it is not expressedin
what manner the return of Christ will take place, but what will be the final
fate of those who have fallen asleep. The apostle selects this pregnant form of
expressioninsteadof the simple ἘΓΕΡΕῖ, becausethe thought of a separation
of deceasedChristians from Christ was that which so greatly troubled the
Thessalonians, andtherefore it was his endeavour to remove this anxiety, this
doubting uncertainty, as soonas possible.[56]

[54] Hofmann’s views are very distorted and perverted. He will not
acknowledge thatfrom the fact of the resurrection of Christ, the resurrection
of those fallen asleepin Thessalonicais deduced; and—againstwhich the
οὕτως καί of the apodosis should have guarded him—he deduces the aimless
platitude, that “the apostle with the words: ὁ Θεὸς τοὺς κοιμηθέντας διὰ τοῦ
Ἰησοῦ ἄξει σὺν αὐτῷ, gives an assurance whichavails us in the case ofour
death, if we believe on the death and resurrectionof Jesus.”As Hofmann
misinterprets the words, so also does Luthardt, supra, p. 140 f.
[55] Also Alford connects διὰ τοῦ Ἰησοῦ with κοιμηθέντας;but then
arbitrarily (comp. οἱ νεκροὶ ἐν Χριστῷ, ver. 16) pressing the expression
κοιμηθέντας (οἱ κοιμηθέντες are distinguishedfrom the merely θανόντες.
What makes this distinction? Why are they asleepand not dead? By whom
have they been thus privileged? Certainly διὰ τοῦ Ἰησοῦ), and
inappropriately regarding the constructions εὐχαριστεῖνδιὰ Ἰησοῦ Χριστοῦ,
Romans 1:8; εἰρήνην ἔχειν διὰ Ἰησοῦ, Romans 5:1, καυχᾶσθαι διὰ Ἰησοῦ,
Romans 5:11, as analogous expressions,he brings out the following
grammatically impossible meaning: If we believe that Jesus died and rose
again, then even thus also those, of whom we saythat they sleepjust because
of Jesus, will God, etc.
[56] The idea of “a generalascensionofall Christians,” which Schraderfinds
in this verse, and in which he perceives a mark of un-Pauline composition,
because Paulthought “only on a kingdom of God on earth,” is, according to
the above, introduced by him into the passage.
Expositor's Greek Testament
1 Thessalonians 4:14. Unlike some of the Corinthians (1 Corinthians 15:17-
18), the Thessalonians did not doubt the factof Christ’s resurrection(εἰ of
course implies no uncertainty). Paul assumes their faith in it and argues from
it. Their vivid and naïve belief in Christ’s advent within their own lifetime was

the very source of their distress. Paul still shares that belief (17).—διὰ τοῦ
Ἰησοῦ is an unusual expressionwhich might, so far as grammar is concerned,
go either with τ. κ. (so. e.g., Ellic., Alford, Kabisch, Lightfoot, Findlay,
Milligan) or ἄξει. The latter is the preferable construction(so most editors).
The phrase is not needed (cf. 15)to limit τ. κ. to Christians (so Chrys.,
Calvin), for the unbelieving dead are not before the writer’s mind, and, even
so, ἐν would have been the natural preposition (cf. 16), nor does it mean
martyrdom. In the light of 1 Thessalonians 5:9 (cf. Romans 5:9; 1 Corinthians
15:21), it seems to connectless awkwardlywith ἄξει, though not = “atthe
intercessionofJesus” (Rutherford). Jesus is God’s agentin the final act,
commissionedto raise and muster the dead (cf. Stähelin, Jahrb. f. deut.
Theol., 1874, 189f., and Schettler, Die paul. Formel, “DurchChristus,” 1997,
57 f.). The divine mission of the Christ, which is to form the climax of things,
involves the resurrectionof the dead who are His (1 Thessalonians 5:10). Any
generalresurrectionis out of the question (so Did., xvi. 6: ἀνάστασις νεκρῶν·
οὐ πάντων δὲ, ἀλλʼ ὡς ἐρρέθη, ἥξει ὁ Κύριος καὶ πάντες οἱ ἅγιοι μετʼ αὐτοῦ).
Cambridge Bible for Schools andColleges
14. For if we believe that Jesus died and rose again]The faith of a Christian
man in its briefestand simplest form. So in Romans 10:9 the Apostle declares
the faith that “saves” to be the belief of the heart that “God raisedJesus from
the dead.” This involves everything else;it carries with it the convictionthat
Christ is Divine (Romans 1:4), and that His death brings “justificationof life”
for men (Romans 4:25). Such faith St Paul assumes, forhimself and his
readers, as a fundamental fact. He speaks of“Jesus,” thinking of Him in His
human Personand in the analogyof His experience to our own. He is
“Firstborn of many brethren, Firstborn out of the dead” (Romans 8:29;
Colossians 1:18);and what we believe of Jesus, we may expectto see fulfilled
in His brethren.
even so them also which sleepin Jesus]Rather, which fell asleep. The verb is
past (historical) in tense. The Apostle is looking back with his readers to the

sorrowfulevent of their friends’ decease, thathe may give them comfort;
comp. 1 Thessalonians 4:15.
in Jesus is in the Greek through Jesus,—ormore strictly, that fell asleep
(possibly, were laid to sleep)through the Jesus just spokenof,—Him “Who
died and rose again.” Forthe force of the preposition, comp. 1 Thessalonians
4:2 and note. The departed ThessalonianChristians had “fallen asleep;” for
them Death was robbed of his terrors and transformed to Sleep. “Through
Jesus” this came to pass—the Jesus oftheir faith, the dying, risen Saviour!
Trusting in His Name, remembering and realising what it meant, they had
met the last enemy, and conquering their fears they “laid them down and
slept.” Such is the powerof this Name in the last conflict:
“Jesus!my only hope Thou art,
Strength of my failing flesh and heart!”
(Chas. Wesley’s Dying Hymn.)
them that fell asleepthrough Jesus, Godwill bring with Him. God (expressed
with emphasis) is the Agent in their restoration, as in ch. 1 Thessalonians 1:10
in the “raising” of“His Son from the dead.” He “Who raisedup the Lord
Jesus, will raise up us also with Jesus” (2 Corinthians 4:14; comp. Ephesians
1:19-20). But the Apostle does not say here “will raise them with Jesus,” itis
not the resurrectionof the dead that is in question, but their relation to the
Parousia, their place in Christ’s approaching kingdom. Therefore he says:
“Godwill bring them with Him,”—they will not be forgottenor left behind
when Jesus comes in triumph.

The argument of this verse is condensedand somewhatsubtle. When the
Apostle begins, “If we believe” &c., we expect him to continue, “so we believe
that those who died will, by the power of Christ’s resurrection, be raisedto
life, and will return to share His glory.” But in the eagernessofhis inference
St Paul passes from the certainty of convictionin the first member of the
sentence (“If we believe”)to the certainty of the fact itself (“Godwill bring
them”) in the second. In the same eagerness ofanticipation he blends the final
with the intermediate stage ofrestoration, making the resurrectionof Jesus
the pledge not of the believer’s resurrectionsimply (as in 2 Corinthians 4:14),
but of his participation in Christ’s glorious advent, of which His resurrection
is the prelude (comp. ch. 1 Thessalonians 1:10, “to wait for His Sonfrom the
heavens, Whom He raisedfrom the dead,” and note). The union between
Christ and the Christian, as St Paul conceives it, is such that in whatever
Christ the Head does or experiences,He carries the members of His body with
Him. The Christian dead are “the dead in Christ” (1 Thessalonians 4:16);they
will therefore be in due course the risen and the glorified in Christ (2
Thessalonians 1:12);comp. 2 Timothy 2:11, “If we died with Him, we shall
also live with Him.” The point of the Apostle’s reasoning lies in the connection
of the words “died and rose again.” Jesus has made a pathway through the
grave, and by this passageHis faithful, fallen asleep, still one with the dying,
risen Jesus, will be conducted, to appearwith Him at His return.
Bengel's Gnomen
1 Thessalonians 4:14. Γὰρ, for) The Scripture, from among so many topics of
consolationin regard to death, generallybrings forward this one concerning
the resurrection, as principal and pre-eminent.—ἀπέθανε, died) This word is
usually applied to Christ; whereas to fall asleepis applied to believers, 1
Corinthians 15:3; 1 Corinthians 15:6; 1 Corinthians 15:18;1 Corinthians
15:20;1 Corinthians 15:51.—οὕτω)in like manner, as Jesus Himself rose, so
we believe that we shall be conductedalive by the path of death.—διὰ τοῦ
Ἰησοῦ, in Jesus) This is construedwith κοιμηθέντας,[19]who have fallen
asleep. Forthe verb, will lead [bring], which follows, has accordinglythe with
Him standing in apposition, and answering to the words, διὰ τοῦ Ἰησοῦ, in
Jesus.

[19] Lit. Those lulled to sleepby Jesus.—ED.
Pulpit Commentary
Verse 14. - For if we believe that Jesus died and rose again. The apostle's
argument proceeds on the supposition that Christ and believers are one body,
of which Christ is the Head and believers are the members; and that
consequentlywhat happens to the Head must happen to the members. Our
knowledge and belief of a future state, and especiallyof the resurrection, is
founded on the resurrectionof Christ (comp. 1 Corinthians 15:12-20). Evenso
them also which sleepin Jesus;or more literally, through Jesus. Will God
bring with him; namely, with Jesus. Thesewords are differently construed.
Some read them thus: "Even so them also which sleepwill God through Jesus
bring with him" (De Wette, Lunemann); but this appears to be an awkward
construction;as we must then render the clause, "will God through Jesus
bring with Jesus." It is, therefore, better to refer the words, "through Jesus,"
to the first clause. It is through Jesus that believers fall asleep;it is he who
changes the nature of death, for all his people, from being the king of terrors
into a quiet and gentle sleep, from which they will awakento eternal life.
Vincent's Word Studies
Them also which sleepin Jesus will God bring with him (καὶ ὁ θεὸς τοὺς
κοιμηθέντας διὰ τοῦ Ἱησοῦ ἄξει σὺν αὐτῷ).
(1) Which sleepshould be, which have been laid asleepor have fallen asleep,
giving the force of the passive.
(2) Διὰ τοῦ Ἱησοῦ canby no possibility be rendered in Jesus, whichwould be
ἐν Ἱησοῦ:see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean
through or by means of Jesus.

(3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθένταςthose who
have fallen asleepby means of Jesus, gives anawkwardand forced
interpretation. It has been explained by supposing a reference to martyrs who
have died by Jesus;because oftheir faith in him. In that case we should expect
the accusative, διὰ τὸνἹησοῦν on accountof or for the sake ofJesus.
MoreoverPaulis not accentuating that idea. Κοιμηθέντας would be
universally understood by the church as referring to the death of Christians,
so that by Jesus would be superfluous.
(4) Διὰ τοῦ Ἱησοῦ should be construedwith ἄξει will bring. Rend. the whole:
them also that are fallen asleepwill God through Jesus bring with him. Jesus
is thus representedas the agentof the resurrection. See 1 Corinthians 15:21;
John 5:28; John 6:39, John 6:44, John 6:54. Bring (ἄξει) is used instead of
ἐγειρεῖ shall raise up, because the thought of separationwas prominent in the
minds of the Thessalonians.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
1 Thessalonians 4:13 But we do not want you to be uninformed, brethren,
about those who are asleep, so that you will not grieve as do the rest who have
no hope. (NASB: Lockman)
Greek:Ou thelomen (1PPAI) de humas agnoein, (PAN) adelphoi, peri ton
koimomenon, (PPPMPG)ina me lupesthe (2PPPS)kathos kaioi loipoi oi me
echontes (PAPMPN)elpida.

Amplified: Now also we would not have you ignorant, brethren, about those
who fall asleep[in death], that you may not grieve [for them] as the rest do
who have no hope [beyond the grave]. (Amplified Bible - Lockman)
NLT: And now, brothers and sisters, I want you to know what will happen to
the Christians who have died so you will not be full of sorrow like people who
have no hope. (NLT - Tyndale House)
Phillips: Now we don't want you, my brothers, to be in any doubt about those
who "fall asleep" in death, or to grieve over them like men who have no hope.
(Phillips: Touchstone)
Wuest: Now, we do not wish you to be ignorant, brethren, concerning those
who from time to time are falling asleep[dying], in order that you may not be
mourning in the same manner as the rest who do not have a hope. (Eerdmans)
Young's Literal: And I do not wish you to be ignorant, brethren, concerning
those who have fallen asleep, that ye may not sorrow, as also the rest who have
not hope,
BUT WE DO NOT WANT YOU TO BE UNINFORMED BRETHREN
ABOUT THOSE WHO ARE ASLEEP:Ou thelomen (1PPAI) de humas
agnoein, (PAN) adelphoi peri ton koimomenon, (PPPMPG):
we do not want you to be uninformed Romans 1:13; 1Corinthians 10:1; 12:1;
2Corinthians 1:8; 2Peter3:8

about those who are asleep1Th 4:15; 5:10; 1Ki 1:21; 2:10; Da 12:2; Mt 27:52;
Lk 8:52,53;Jn 11:11, 12, 13; Acts 7:60; 13:36;1Co 15:6,18;2Pe 3:4
1 Thessalonians 4 Resources -Multiple Sermons and Commentaries
PAUL INFORMS US ABOUT FATE
OF THOSE WHO ARE ASLEEP IN JESUS
1 Thessalonians 4:13-18 is the classic New Testamentpassage onthe rapture
of the church. The Thessalonians’ignorance aboutthe Rapture causedthem
to grieve. It was to give them hope and to comfort them that Paul discussed
that momentous event.
Frame writes that "Since Paul’s departure, one or more of the Thessalonian
Christians had died. The brethren were in grief not because they did not
believe in the resurrection of the saints, but because they fearedthat their
dead would not have the same advantages as the survivors when the Lord
came. Their perplexity was due not simply to the Gentile difficulty of
apprehending the meaning of resurrection, but also to the fact that Paul had
not when he was with them discussedexplicitly the problem of the relation of
survivors to dead at the Parousia. (Frame, J. E.. A Critical and Exegetical
Commentary on the Epistles of St. Paul to the Thessalonians. New York:C.
Scribner's Sons. 1912)
Spurgeonwrote "Tears are permitted to us, but they must glisten in the light
of faith and hope. Jesus wept, but Jesus never repined (to be fretful or low-
spirited through discontent). We, too, may weep, but not as those who are
without hope, nor yet as though forgetful that there is greatercause for joy
than for sorrow in the departure of our brethren
But (de) introduces a transition to a new subject.

Richisoncomments that "The restlessnessofdisorderly believers
(1Thessalonians 4:11, 12)was, in part, causedby an incomplete understanding
of the Rapture of the church. They rightly understood that the coming of
Christ was imminent, that is, no sign needed fulfillment before He came again.
However, they had not consideredthe possibility that some of their friends
would die before it occurred. They, therefore, plunged into deep grief. Doubts
filled their minds as to the status of these prematurely deceasedbelievers.
(1Thessalonians 4:13;13b; 13c;4:14; 14b)
Ray Stedman says that to help understand this accountwe must remember
that "the Thessalonians hadclearly been expecting the return of Jesus before
any of them died. This was a moment-by-moment expectancyin the early
church. First century Christians never entertained the thought that death
would occur for them. They believed the Lord was coming within days, or
weeks atthe most. In the first chapter of this letter Paul commends the
Thessalonians for"waiting for God's Son from heaven," {cf, note 1Th 1:10-
note}. That is what they were looking for. (See his sermonComfort at the
Grave)
Not (3756)(ou) means absolutely"never"!
The Pauline phrase "not want you to be unaware (ignorant)" although
negative in form is positive in meaning. Milligan adds that this phrase is
commonly used by Paul to introduce a new, important topic (eg, see cf. Ro
1:13 [note], Ro 11:25 [note - God's plan for Israel], 1Cor10:1, 12:1 [spiritual
gifts], 2Cor1:8 [afflictions and comfort]).
Want (2309)(thelo) speaks ofa desire that comes from one’s emotions and
represents an active decisionof the will (implying volition and purpose). Thelo

is a conscious willing and denotes a more active resolution urging one on to
action.
Vincent commenting on the phrase I would not have you to be ignorant writes
that the introductory phrase "we would not, etc. (was)a formula often used
by Paul to callspecialattention to what he is about to say. See Ro 1:13-note;
Ro 11:25-note;1Cor 10:1, etc.
Richisoncomments that "This phrase, expressing that Paul does not want
them to be ignorant is a formula customarily used to discuss difficult
problems and correctfalse ideas (Ro 1:13 [note], Ro 11:25 [note]; 1Co 10:1;
12:1). Usually, whenever the Bible warns us that we are ignorant about
something, it is warranted. The topic of Christians dying is so important to the
Thessalonians that it requires an explanation from the apostle Paul. The only
way we can know about the afterlife is through the revelationfound in the
Bible. If we have adequate knowledge ofwhat the Bible teaches aboutthis
subject, then it will dispel excessive griefin our souls. We can only resolve our
ignorance by reading the Bible. We will rid ourselves of excessive griefby
eliminating our ignorance aboutthe future. The Thessalonians were clearly
looking for the Lord’s return at the rapture, but they did not know the state
of their dead loved ones until that point. They thought that those who died
would miss the Rapture. (1Thessalonians4:13;13b; 13c;4:14; 14b)
Uniformed (50) (agnoeo [wordstudy] from a = not + noéo = perceive with the
mind, to understand) (See study of noun agnoia)means to be ignorant, to not
have information about, to not know, to be unaware of.
Ignorance is not bliss in regardto what happens when a believer dies!

MacArthur explains that "Their concernfor those who had died shows that
the Thessalonians believedthe return of Christ was imminent and could
happen in their lifetime. Otherwise, there would have been no reasonfor their
concern. The Thessalonians’fearthat their fellow believers who had died
might miss the Rapture also implies that they believed in a pretribulational
Rapture. If the Rapture precedes the Tribulation, they might have wondered
when believers who died would receive their resurrection bodies. But there
would have been no such confusionif the Rapture follows the Tribulation; all
believers would then receive their resurrectionbodies at the same time.
Further, if they had been taught that they would go through the Tribulation,
they would not have grieved for those who died, but rather would have been
glad to see them sparedfrom that horrible time. (MacArthur, John: 1 & 2
Thessalonians. MoodyPress)
Brethren (80) (adelphos from collative a = copulative prefix {joining together
coordinate words} or connective particle serving to join or unite + delphús =
womb) is literally one born from same womb and literally identifies a male
having the same father and mother. Figuratively as used throughout this
epistle adelphos refers to a close associate ofa group of persons having well-
defined membership, specificallyidentifying fellow believers in Christ united
by the bond of affection. In chapter 4 Paul repeatedly (1Th 4:1, 6, 8-see notes
1Th 4:1; 4:6; 4:9) appeals to the relationship the Thessalonians have with Paul
in Christ. In short, the truth that Paul is about to revealis strictly for those
who know Christ as their Savior and Lord.
About (4012)(peri) means around and here conveys the sense ofconcerning
or regarding.
Are asleep(2837)(koimao relatedto keímai= to lie outstretched, to lie down)
literally refers to normal sleepbut is used figuratively in the present context

referring to those who are dead and specificallythose who are "dead in
Christ" ("those also who have fallen asleepin Christ")
Robertsoncomments that the "Presenttense (ofkoimao)gives idea of
repetition, from time to time fall asleep. GreeksandRomans used this figure
of sleepfor death
In other words Paul is referring to those are continually falling asleepas a
regular course of life in the church. The believers in Thessalonicahad grown
increasinglyconcernedas their fellow believers continued to die.
Here are other uses of koimao which help us understand that it was a
"euphemistic" reference to death in certain contexts..
(After Stephen had been stoned Luke records)And (Stephen) falling on his
knees, he cried out with a loud voice, "Lord, do not hold this sin against
them!" And having said this, he fell asleep(koimao)(Acts 7:60)
For David, after he had servedthe purpose of God in his own generation, fell
asleep, and was laid among his fathers, and underwent decay (Acts 13:36)
1 Corinthians 7:39 A wife is bound as long as her husband lives; but if her
husband is dead (koimao), she is free to be married to whom she wishes, only
in the Lord.
1 Corinthians 11:30 For this reasonmany among you are weak and sick, and
a number sleep(have died)

1 Corinthians 15:6 After that He appearedto more than five hundred
brethren at one time, most of whom remain until now, but some have fallen
asleep… 18 Then (if Christ was not resurrected)those also who have fallen
asleepin Christ have perished… 20 But now Christ has been raised from the
dead, the first fruits (see Christ the First Fruits) of those who are asleep… 51
Behold, I tell you a mystery; we shall not all sleep, (not all believers will die -
specificallythose who alive when the Lord returns will not die a physical
death) but we shall all be changed,
2Peter3:4 (note) and saying, "Where is the promise of His coming? For ever
since the fathers fell asleep, allcontinues just as it was from the beginning of
creation.
Hiebert notes that sleepwas a well knowneuphemism for death and "did not
originate with Christianity. It was a common metaphor among the Jews and
was current even among pagans. The figure was apparently suggestedby the
stillness of the body and its apparent restfulness upon death; it was used even
where there was no hope of resurrection. Having been used by the Master
Himself (Mark 5:39; John 11:11), Christians readily acceptedthe term as a
witness to their faith concerning death. The figure is not distinctively
Christian, yet, as Morris well remarks, it is "much more at home in a
Christian context than elsewhere."(Hiebert, D. Edmond: 1 & 2
Thessalonians:BMH Book. 1996)
Sleepwas used as a euphemism for death in Homer’s poem The Iliad, when at
the death of a young warriorthe lament sounds forth…
So there he fell, and slept a sleepof bronze, unhappy youth, far from his
wedded wife. (Iliad 11.241-243)

The Roman poetCatullus appeals for the devotion of his lover by reminding
her that life is short and that an unending night follows
Suns may setand rise again. For us, when the short light has once set, remains
to be slept the sleepof one unbroken night. (Poems 5)
Jacobas he anticipates his own death makes this requestof Joseph…
When I lie down with my ancestors, carryme out of Egypt and bury me in
their burial place. (Ge 47:30)
The death of King David is describedas sleep…
Then David slept with his ancestors (1Kings 2:10)
Stedman adds that koimao "is never used in the New Testamentof anyone but
believers. It never says of a non-believer when he died that he "fell asleep."
There is a wonderful lessonin that. It shows that death, for the believer, is
nothing more than sleep. When your loved ones fall asleepyou do not run to
the phone and dial 911 for emergencyservice for them. You know that they
are quietly resting, that they will awakenagain, and that you will have contact
with them againsoon. That is why the New Testamentregards the death of
believers as nothing but sleep. (See his sermon Comfort at the Grave)
Koimao is the rootof our English word cemetery (koimeterion)which was
adopted by the early Christians as their optimistic name for the graveyard,

being used this way first in Christian burials in the Roman Catacombs. The
Koimeterion literally meant "a sleeping place" and was used by Greeks to
describe a place of rest, a room for sleeping (bedroom), or a rest house for
strangers. Koimeterionwas also a synonym for a dormitory or place where
people sleep.
Deathfor a Christian is consideredmerely being asleep. Jesus evenhad to
explain this greattruth to His disciples.
This He said, and after that He said to them, "Our friend Lazarus has fallen
asleep(koimao);but I go, that I may awakenhim out of sleep." The disciples
therefore said to Him, "Lord, if he has fallen asleep(koimao), he will
recover." Now Jesushad spokenof his death, but they thought that He was
speaking ofliteral sleep. Then Jesus therefore saidto them plainly, "Lazarus
is dead, (John 11:11, 12, 13, 14)
The sleep, however, applies only to the body, for the souland spirit are with
the Lord
we are of goodcourage, I say, and prefer rather to be absent from the body
and to be at home with the Lord. (2 Corinthians 5:8).
The metaphoricaluse of the word sleepis appropriate because ofthe
similarity in appearance betweena sleeping body and a dead body, restfulness
and peace atleastoutwardly characterizing both states.
Just as the sleeperdoes not ceaseto exist while his body "sleeps",so the dead
person continues to exist despite his absence from the region in which those

who remain cancommunicate with him. In addition, just as normal sleepis
temporary, so too is the death of the body. And thus even as sleephas its time
of waking, death will have its awakening whichwe callthe resurrection. There
is a resurrectionof believers (the "first resurrection")and of non-believers
("secondresurrection" whichis the preface to the "seconddeath" or eternal
separationfrom God in the Lake of fire). (See discussionof The "First" and
"Second" Resurrection)
There is a false teaching knownas "soulsleep" that says that souls of the dead
are in a state of unconscious existence.Theyclaim that after a long period,
God will awakenthe soul. This is not the teaching of Scripture. In the NT
"sleep" in the contextof death applies only to the body and never to the soul.
Hiebert adds that…
The theory of soulsleepis inconsistentwith Paul's assertionin 1Th5:10 (see
note) that God's purpose for us is that whether we live or die we should live
togetherwith Christ. (Ibid)
MacArthur explains why "soulsleep" is a false teaching writing that…
In 2Corinthians 5:8 Paul wrote that he “prefer[red] rather to be absent from
the body and to be at home with the Lord,” while in Php 1:23 (note) he
expressedhis “desire to depart and be with Christ, for that is very much
better.”

Those statements teachthat believers go consciouslyinto the Lord’s presence
at death, for how could unconsciousness be “very much better” than conscious
communion with Jesus Christ in this life?
Jesus promised the repentant thief on the cross, “TrulyI say to you, today you
shall be with Me in Paradise [heaven;cf. 2 Cor. 12:4; Re 2:7{note}]” (Luke
23:43).
Moses’andElijah’s souls were not asleep, since they appeared with Jesus at
the Transfiguration(Mt 17:3), nor are those of the Tribulation martyrs in
Revelation6:9, 10, 11 (see notes Re 6:9; 10; 11), who will be awake andable to
speak to God. After death the redeemed go consciouslyinto the presence of
the Lord, while the unsaved go into conscious punishment (Ed note: Readthis
passageabouta "certainrich man" and a "poor man named Lazarus" who
both die and end up in different "compartments" of Hades, the temporary
abode of the dead. - Lk 16:19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31).
(MacArthur, John: 1 & 2 Thessalonians.MoodyPress)
Vincent comments that…
in Christian speechand thought, as the doctrine of the resurrection
(1Corinthians 15:1-58)struck its roots deeper, the word dead, with its
hopeless finality, gave place to the more gracious andhopeful word sleep. The
paganburying-place carried in its name no suggestionofhope or comfort. It
was a burying-place, a hiding-place, a monumentum, a mere memorial of
something gone;a columbarium, or dove-cot, with its little pigeon-holes for
cinerary urns; but the Christian thought of death as sleep, brought with it into
Christian speechthe kindred thought of a chamber of rest, and embodied it in
the word cemetery(koimeterion) — the place to lie down to sleep.

The Christian's unique hope that is not shared by non-believers is the Blessed
Hope (Titus 2:13-note cp 1Jn 3:2-3; 1Pe 1:13-note) of the return of Christ for
His own just as He had promised (John 14:2-3). That will be the great
resurrectionday when living believers will be reunited with all their loved
ones who have died. Believers then and now have this promise by the word of
the Lord (1Th 4:15-note)Himself Who declaredto His disciples…
Let not your heart be troubled; believe in God, believe also in Me. In My
Father's house are many dwelling places;if it were not so, I would have told
you; for I go to prepare a place for you. And if I go and prepare a place for
you, I will come again, and receive you to Myself;that where I am, there you
may be also. And you know the way where I am going." (John 14:1-4)
THAT YOU MAY NOT GRIEVE AS THE REST WHO HAVE NO HOPE:
Hina me lupesthe (2PPPS)kathos kaioiloipoi oi me echontes (PAPMPN)
elpida:
That you may not grieve - Ge 37:35; Lev 19:28; Dt 14:1,2;2 Sa 12:19,20;
18:33;Job 1:21; Ezek 24:16, 17, 18; Jn 11:24; Acts 8:2
As the rest who have no hope 1 Th 4:17; Genesis 49:19;Zech 14:15; Matthew
24:31;1 Co 15:23;Phil 3:20,21;2 Th 2:1; Jude 1:14,15
BELIEVERS HAVE "HOPE SURE"
NOT A "HOPE SO"
So that (2443)(hina) is a terms of purpose or result. Paul says the purpose of
this sectionis that he does not want them to grieve because they are
uninformed about the matter of a Christian who falls asleep.

You may not grieve - The negative particle (me) with the present tense
indicates that the goalof the truth in this sectionis to stop the grieving of the
readers. They are not to go on grieving as the rest. Paul's goalis to cure their
grief by removing their ignorance.
Grieve (3076)(lupeo from lupe = sadness, sorrow, grief)means to feelpain, of
body or mind and so to experience severe mental or emotionaldistress. It can
also refer to physical pain which may be accompaniedby sadness,sorrow or
grief.
The present tense also speaksofthe continual lot of those (the rest) who do not
intimately know Christ as Lord and Savior(those with "no hope").
At Gethsemane as our Lord anticipated Calvary, He
beganto be grieved" (lupeo) and distressed. ThenHe said to them, "My soul
is deeply grieved(related verb "perilupeo" grieved all around, surrounded by
grief, severelygrieved) to the point of death; remain here and keepwatchwith
Me. (Mt 26:37,38)
If the trial of Gethsemane was painful to the perfect Man, Christ Jesus, we
must understand that to deny that our trials are painful is to make them even
worse. Christians must acceptthe fact that there are difficult experiences in
life and not put on a brave front just to appear “more spiritual.”
Hiebert explains the grieving is not just over their temporal loss of believing
loved ones, but as indicated in 1 Thessalonians4:15…

rather indicates that they feared that those who failed to live until the coming
of Christ would be at an irreparable disadvantage at His return. They thought
there was a peculiar advantage attachedto survival until the end time (cf. Da
12:12). They fancied that those who had departed would miss the blissful
reunion, or at leastcome behind those who lived until the parousia. Thus their
grief was not just a natural sorrow for their own loss but grief for the
supposedloss of their loved ones sustainedby their death before the return of
the Lord. (Ibid)
And so here Paul writes to the saints at Thessalonica who had lost loved ones
so that they would not grieve but to the contrary they would be empoweredby
this sound doctrine regarding a believer's death to comfort one another with
the sure hope of future glory to be revealedat Christ's return (1Th 4:18-note).
As Rotherham has commented
God not only holds out a future release but sympathizes with our present
struggle.
Trials from God (in contrastto trials from Satan) are intended not to provoke
us but to prove us and to improve us for our goodand His glory.
That you may not be continually sad, sorrowful, distressed. So this helps
define those the rest = for one thing they have no hope. Whoa!
Apparently some of the saints in Thessalonica, despite having clearlybeen
taught on some eschatologicaltopics had ignorantly come to the conclusion

that the saints who died would miss the Lord’s return and thus they were
grieved over their absence atsuch a glorious event.
Vincent has some additional comments on the specific reasonthey might
grieve about the believers who had died writing that..
Opinions differ as to the possible ground of this sorrow. According to some,
the Thessalonians supposedthat eternallife belongedonly to such as should
be found alive at the parousia, (coming of the Lord Jesus)and therefore that
those already dead would not share the blessings ofthe SecondAdvent.
Others, assuming an interval betweenthe Advent and the general
resurrection, think that the Thessalonians were anxious lesttheir brethren
who died before the Advent would be raised only at the generalresurrection,
and therefore would not share the blessings ofcommunion with the Lord
during the millennial reign.
It is impossible to decide the question from Paul's words, since he does not
argue, but only consoles. The value of his consolationdoes not depend upon
the answerto the question whether the departed saints shall first be raisedup
at the generalresurrection, or at a previous resurrectionof believers only.
The Thessalonians were plainly distressedat the thought of separationfrom
their departed brethren, and had partially lost sight of the elements of the
Christian hope and reunion with them and fellowship with the Lord. These
elements Paul emphasizes in his answer. The resurrectionof Jesus involves
the resurrectionof believers. The living and the dead Christians shall alike be
with the Lord. (Vincent, M. R. Word Studies in the New Testament. Volume
4:39)

We should not misunderstand what Paul is saying here about not grieving. He
is not saying that believers are not to experience and express the normal
sorrow that accompaniesthe death of a loved one which brings with it the
pain of separationand loneliness. Evenour Lord Jesus grievedover the death
of His friend ("Jesus… was deeplymoved in spirit and was troubled… Jesus
wept" John 11:35). Although Jesus expressedsorrow,He did not despair over
ever seeing His friend again. Normal human beings grieve over the physical
death of their loved ones (Php 2:27-note). Paul is not saying Christians are to
be dehumanized by removing grief from the realm of their experience. He
goes onto qualify that the believer's grief is not as the rest, for the believer's
goodbye is only temporary and our sure hope of reunion with our believing
loved ones is forever!
As the rest - Paul draws a sharp distinction betweenChristians and all others,
specificallyall who are not believers in Christ. Earlier Paul had used a
synonymous phrase outsiders (literally those without - see 1Th 4:12-note). One
commentatorhas remarked on the difference betweenthe terms outsiders
versus the rest reasoning that the earlierexpressionoutsiders implies
exclusion, while the rest implies deprivation. In other words, non-believers are
deprived of the hope and the associatedcomfortthat believers possesswhen
the truth regarding death is rightly understood.
Rest(3062)(loipos = pertaining to the part of a whole which remains, the rest
of the whole from leípo = to leave, lack)means the remaining, the remnant,
the residue, the rest. Although loipos is an adverb, the NT uses it as a noun
here and in other passages (Mt22:6, Re 11:13, 12:17, 19:21)
Have (2192)(echo)means to hold on to. It means the rest (continually =
present tense)have no hope to cling to. Christians should not grieve over their
dead loved ones like pagans do, as if they have no hope of ever seeing them

again. There is such a profound difference betweena Christian funeral and a
paganfuneral because believers possessthis sure hope.
The Believer's hope is not
a "hope so"
but a "hope sure!"
Hope (1680)(elpis) (see also the Believer's BlessedHope) is a desire of some
goodwith expectationof obtaining it. Hope in Scripture is the absolute
certainty of future good. In He 6:11 (note) hope is full assurance. In 1Timothy
1:1 hope is not some abstract conceptbut is embodied in the Personand
atoning world of Jesus Christ Jesus our Hope.
Writing to the Philippians Paul confidently declares…
for to me, to live is Christ, and to die is gain (Php 1:21-note)
Comment: Paul is saying in essence thathis life found all its meaning in Christ
and that even if he dies it is to his profit, because then there will be perfect
union with Christ, without any of the limitations of this life, and the old flesh
nature.
In marked contrast, in the face of death the paganworld stood in utter
despair and abysmal hopelessnesswhich"enshrouded" them as it rightly
should. They vainly attempted to meet the certainty of death with grim
resignationand bleak outlooks as statedby the paganAeschylus who wrote
(incorrectly) that

Once a man dies there is no resurrection(Comment: Wrong! There is a
resurrectionfor unbelievers but it is unto death, not life [see Order of
Resurrection], see Jn5:28,29 below)
Addressing the Athenians on Mars Hill Paul declared that…
having overlookedthe times of ignorance, God is now declaring to men that
all everywhere should repent, because He has fixed a day in which He will
judge the world in righteousness through a Man Whom He has appointed,
having furnished proof to all men by raising Him from the dead." Now when
they heard of the resurrectionof the dead, some beganto sneer(this word
stressesinsulting another by contemptuous facialexpression, phrasing, or
tone of voice), but others said, "We shall hear you againconcerning this."
(Acts 17:30, 31, 32-note).
In John 5 Jesus declared…
Do not marvel at this; for an hour is coming, in which all (how many? all
without qualification as to spiritually dead in Adam and sin or spiritually
alive in Christ and salvation)who are in the tombs shall hear His voice, and
shall come forth; those who did the gooddeeds (deeds don't save but they do
indicate one is genuinely saved as James taught - James 2:14-26-notes, seeRe
2:5, 6 -note) to a resurrection of life (see notes on first resurrectionin Re 20:5-
note), those who committed the evil deeds to a resurrection of judgment (see
notes on the seconddeath - Re 20:11, 12, 13, 14, 15-notes Re 20:11;12;13; 14;
15). (John 5:28, 29)
Paul writing the converted Gentiles in Ephesus exhorted them to…

remember that you were at that time separate from Christ, excluded from the
commonwealthof Israel, and strangers to the covenants of promise, having
(present tense = continually) no hope and without God in the world. (Ep 2:12-
note)
Only believers have a sure hope (absolute certainty that God will do them
goodin the future) of life after death. The speculations of paganphilosophy do
not amount to a hope but "I hope so". The "odds" are eternally againstthis
type of hope, for the only sure, steadfasthope of eternal life with God is a
hope that is built on nothing less than Jesus'blood and righteousness…
Christ Jesus ourHope (Literal rendering of 1 Timothy 1:1)
Milligan wrote that…
The generalhopelessnessof the paganworld in the presence of death is almost
too well-knownto require illustration (St. Paul's Epistles to the Thessalonians.
1908)
Theocritus rightly summarized the the hope of all outside Christ and still "in
Adam" (and responsible to pay for the wages ofsin which is death) wrote
There is hope for those who are alive, but those who have died are without
hope.
Catullus echoes the tragic refrain…

When once our brief light sets, there is one perpetual night through which we
must sleep. (Comment: Unfortunately, this is only partially correct, for in hell
there is full consciousnessnotperpetual sleep, readLuke 16:19-32)
Lucretius wrote that…
No one awakesand arises who has once been overtakenby the chilling end of
life
On pagantombstones we read the hopeless carvings oftheir grim epitaphs
I was not
I became
I am not
I care not
An inscription has reportedly been found on a pagan tomb at Thessalonica
which read…
After death there is no revival, after the grave no meeting of those who have
loved eachother on earth
As Paul so powerfully proclaimed in his last letter (just before he "fell
asleep")God…

has savedus, and calledus with a holy calling, not according to our works, but
according to His own purpose and grace which was grantedus in Christ Jesus
from all eternity ("before the beginning of time" - NIV), but now has been
revealedby the appearing of our SaviorChrist Jesus, Who abolisheddeath,
and brought life and immortality to light through the gospel(2Ti1:9-note; 2Ti
1:10-note)
John MacArthur comments that…
Even though Paul’s ministry in Thessalonicawas brief, it is clearthe people
had come to believe in and hope for the reality of their Savior’s return (cf 1Th
1:3, 9, 10, 2:19, 5:1, 2-notes 1Th1:3, 1:9;10; 2:19; 5:1; 5:2; 2Th 2:1,5). They
were living in expectationof that coming, eagerlyawaiting Christ. This verse
(v13) (cf. 2Th 2:1, 2, 3) indicates they were even agitatedabout some things
that were happening to them that might affecttheir participation in it.
They knew Christ’s return was the climactic event in redemptive history and
didn’t want to miss it. The major question they had was “Whathappens to the
Christians who die before He comes? Do they miss His return?” Clearly, they
had an imminent view of Christ’s return and Paul had left the impression it
could happen in their lifetime. Their confusion came as they were being
persecuted, an experience they thought they were to be delivered from by the
Lord’s return (cf. 3:3,4). (MacArthur, John: 1 & 2 Thessalonians. Moody
Press)
The Hope (Certainty) of Christ's Return at His Glorious SecondComing is
a…

living hope (1Pe 1:3-note)
blessedhope (Titus 2:13-note)
joyful hope (1Th 2:19-note)
comforting hope (1Th 4:13, 14, 15, 16, 17, 18-seenote 1Th 4:13; 14;15; 16; 17;
18)
hope of glory (Col 1:27-note)
anchoring hope (He 6;19-note)
purifying hope (1John 3:3)
RelatedResources:
Believer's BlessedHope
A PowerfulPrinciple: Hope in God
BlessedHope Part 2
God's Word of Hope
Psalm42:5 Commentary-Hope in God!
Resourcesonthe BlessedHope
Watching and Waiting
F B Meyer (in Our Daily Homily) has the following note on 1Thessalonians
4:13…
NATURE will have her due. Tears will fall, and hearts seemnear to breaking.
Nowhere does Godchide the tears of natural affection;how could He, since it
is written that "Jesus wept"?But He sets Himself to extract their bitterness.
Sorrow you may, and must; but not as without hope.

Those who die in Christ are with Him.--They are said to sleep, not because
they are unconscious, but because their deceasewas as devoidof terror as an
infant's slumbers. Believers have all died once in Christ, and it was necessary
to find a word which, whilst significantof death, was not death, in order to
describe the moment of our farewellto this world and birth into the next. This
word was furnished by Death's twin sisterSleep. The catacombs are covered
with the brief significantsentence, Obdormivit in Christo (He slept in Christ).
But just as in sleepthe spirit is conscious,ofwhich dreams bearwitness, so in
the lastsleep. Absent from the body, we shall be present with the Lord.
Those who die in Christ will come with Him.--They are now waiting around
Him till He give the final order for the whole heavenly cortege, whichhas been
collecting for ages, to move. The holy angels will accompany; but the beloved
saints shall ride in the chariots of God as the bride beside the bridegroom.
Those who die in Christ shaft be forever reunited with us who wait for Him
and them.--They shall come with Him. "God will bring them." We, on the
other hand, if we are living at that supreme moment, shall be changedand
caught up to meet Him and them; and then, all one m Christ, we shall be
forever with Him, to go no more out.
1 Thessalonians 4:14 Forif we believe that Jesus died and rose again, even so
God will bring with Him those who have fallen asleepin Jesus. (NASB:
Lockman)
Greek:ei garpisteuomen (1PPAI) oti Iesous apethanen(3SAAI) kai aneste,
(3SAAI) outos kai o theos tous koimethentas (APPMPA)dia tou Iesouaxei
(3SFAI) sun auto.

Amplified: Forsince we believe that Jesus died and rose again, even so God
will also bring with Him through Jesus those who have fallen asleep[in
death]. (Amplified Bible - Lockman)
Barclay:For if we believe that Jesus died and rose again, so also we can be
sure that God will bring with him those who have fallen asleepthrough Jesus.
(Westminster Press)
NLT: For since we believe that Jesus died and was raisedto life again, we also
believe that when Jesus comes,Godwill bring back with Jesus all the
Christians who have died. (NLT - Tyndale House)
Phillips: After all, if we believe that Jesus died and rose againfrom death,
then we can believe that Godwill just as surely bring with Jesus allwho are
"asleep"in him. (Phillips: Touchstone)
Wuest: Forin view of the fact that we believe that Jesus died and arose, thus
also will Godbring with Him those who have fallen asleepthrough the
intermediate agencyof Jesus. (Eerdmans)
Young's Literal: for if we believe that Jesus died and rose again, so also God
those asleepthrough Jesus he will bring with him,
FOR IF WE BELIEVE THAT JESUS DIED AND ROSE AGAIN: ei gar
pisteuomen (1PPAI) hoti Iesoue apethanen(3SAAI) kai aneste (3SAAI):

If we believe - Isa 26:19; Ro 8:11; 1 Cor 15:12, 13, 14, 15, 16, 17, 18, 19, 20, 21,
22, 23; 2 Cor4:13,14;Rev 1:18
For (gar) explains the two foundational truths (of the Gospel)that counteract
the inordinate grief that (justifiably) characterizes unbelievers. Paulis
explaining why his readers do not need to grieve for dead believers in the
same way as the unsaved world grieves the loss of their loved ones and friends.
If (1487)does not imply uncertainty and is not a suggestionthe Thessalonians
(and Paul = "we")might not believe these foundational truths but to the
contrary assumes the condition (i.e., it is a condition of reality) is that they
actually do believe. It could be translated "Forsince we believe".
So the hope we have as an anchor of our soul (see note Hebrews 6:19) is the
death, burial and resurrectionof Jesus Christ. The certainty of the past,
historicalresurrection of Jesus is the basis for our confidence in the future
resurrectionof believers. (See Paul's summary of the "Gospel" -1Co 15:1, 2,
3, 4, 5,6, 7, 8-see notes 1Co 15:1;15:2; 15:3; 15:4; 15:5; 15:6 ; 15:7 ; 15:8)
Hiebert - The we is inclusive, both writers and readers;we as Christians
acceptChrist's death and resurrectionas the great major premise of the
Christian faith. They are the sure foundation of Christian hope. The two facts
must be kept together. St. Paul bases his Gospelnot on the Cross takenin
isolation, but on the Cross as followedby and interpreted by the Resurrection.
(Ibid)
Believe (4100)(pisteuo from pistis; pistos)means to considersomething to be
true and therefore worthy of one’s trust. To acceptas true, genuine, or real.
To have a firm conviction as to the goodness,efficacy, orability of something

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