1 Thessalonians 4:13
Verse
Context
The Return of the Lord
12Then you will behave properly toward outsiders, without being dependent on anyone. 13Brothers, we do not want you to be uninformed about those who sleep in death, so that you will not grieve like the rest, who are without hope.14For since we believe that Jesus died and rose again, we also believe that God will bring with Jesus those who have fallen asleep in Him.
Sermons
Kathryn Kuhlman
Vance Havner
William MacDonald
Bob Jennings
Charles Swann
Welcome DetweilerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant. This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in. Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths: 1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness. 2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals. 3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.
Jamieson-Fausset-Brown Bible Commentary
The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Act 17:7), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare Th1 5:10). I would not--All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant. them which are asleep--The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (Th1 4:16), to whose bodies (Dan 12:2, not their souls; Ecc 12:7; Co2 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (Col 3:4; Heb 11:40). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied. that ye sorrow not, even as others--Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (Joh 11:31, Joh 11:33, Joh 11:35; Phi 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Eph 2:12): the Christian hope here meant is that of the resurrection. Psa 16:9, Psa 16:11; Psa 17:15; Psa 73:24; Pro 14:32, show that the Old Testament Church, though not having the hope so bright (Isa 38:18-19), yet had this hope. Contrast CATULLUS [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (Act 17:18, Act 17:20, Act 17:32).
John Gill Bible Commentary
But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", &c. concerning them which are asleep; that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see Kg1 2:10 Co1 15:20 and very often with the Targumists; so the Targum on Ecc 3:4 "a time to weep", paraphrases it, "a time to weep , "over them that are asleep":'' and in Ecc 4:2. "I praised , "those that are asleep",'' the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against: that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see Deu 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews (b) on those words in Gen 23:2 and "Abraham came to mourn for Sarah", &c. that "it is not said to weep for Sarah, but to mourn for her; "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":'' but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called , "the rest"; and the Syriac version renders it, "other men". (b) Tzeror Hamnaor, fol. 23. 4.
Matthew Henry Bible Commentary
In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because, I. This looks as if we had no hope, Th1 4:13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time. II. This is an effect of ignorance concerning those who are dead, Th1 4:13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them. 1. They sleep in Jesus. They are asleep, Th1 4:13. They have fallen asleep in Christ, Co1 15:18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, Th1 4:14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better. 2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, Th1 4:14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, Th1 4:14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, Co1 15:18, Co1 15:20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light. 3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (Th1 4:15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (Th1 4:16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, Th1 4:17. The appearance will be with pomp and power, with a shout - the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (Th1 4:16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, Th1 4:15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, Th1 4:17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, Co1 15:51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (Co1 15:52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, Th1 4:17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, Th1 4:18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.
Tyndale Open Study Notes
4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.
1 Thessalonians 4:13
The Return of the Lord
12Then you will behave properly toward outsiders, without being dependent on anyone. 13Brothers, we do not want you to be uninformed about those who sleep in death, so that you will not grieve like the rest, who are without hope.14For since we believe that Jesus died and rose again, we also believe that God will bring with Jesus those who have fallen asleep in Him.
- Scripture
- Sermons
- Commentary
If Only You Knew
By Kathryn Kuhlman13K27:02Christian Life1TH 4:13In this sermon, the speaker shares a personal story about adopting a Korean child. Despite the language barrier, the speaker wanted the child to feel their love. The speaker describes the emotional moment when they had to leave the child behind, but later returned to hold her one more time. The sermon emphasizes the love and security found in Christ, comparing it to the joy of being adopted into a loving family. The speaker encourages the audience to embrace the security and peace that comes from having God as their heavenly Father.
Holy Man of God
By Vance Havner8.7K27:50Men Of God2KI 2:92KI 4:9MAT 5:48MAT 6:331TH 4:13HEB 12:14REV 4:8In this sermon, the speaker reflects on the secret of someone's strength and influence over others. He emphasizes the importance of love and its impact on our lives. The speaker shares his personal experience of being moved by the words of the Bible, specifically from the 15th chapter of the First Corinthians. He encourages the audience to go the extra mile in prayer, Bible study, and communion with God. The sermon also includes anecdotes about mountain preachers and their passionate question, "How far have you gone?" to challenge listeners to evaluate their commitment to their faith.
Bristol Conference 1964 (Apostasy) - Part 3
By William MacDonald2.5K1:06:16ApostasyJHN 14:21CO 15:521CO 15:551TH 4:131TH 4:16REV 21:4REV 22:20The video is a recording of a sermon where the congregation is singing a song called "Oh, What a Day You Are." The song praises God and expresses excitement for the day when Jesus, the King, will come and bring all believers to their eternal home. The congregation sings the song multiple times, with the ladies and gentlemen taking turns. The sermon also reminds the congregation about a meeting in the morning and emphasizes the importance of trusting in Jesus for everlasting life.
Encouraging Each Other at the End of the Age
By John Piper1.8K43:04DEU 10:12PSA 100:2ISA 35:10MAT 5:11MAT 13:442CO 9:71TH 4:13
This sermon emphasizes the importance of believers coming together in small groups for mutual ministry, encouragement, and prayer. It highlights the need for Christians to stir up one another to love and good works, recognizing that God's commandments are always for our good. The speaker urges the congregation to embrace the joy and blessings found in community, where spiritual gifts are discovered and supernatural blessings are channeled through one another.
How Is It That God Desires to Be With Man?
By Bob Jennings1.8K14:042SA 7:12JHN 17:24ACT 20:24PHP 1:21COL 3:111TH 4:13
This sermon reflects on the preciousness of Scripture, focusing on John 17 where Jesus expresses His desire for believers to be with Him and behold His glory in Heaven. It emphasizes the joy and completeness of salvation, the hope of being reunited with loved ones in Christ, and the importance of finishing the Christian journey with joy and faith. The sermon also touches on the comfort of knowing that God is sovereign over life and death, and His ability to raise up others for His purposes.
The Pre-Wrath Rapture of the Church
By Charles Swann1.3K1:02:20Pre-Wrath Rapture1TH 4:13In this sermon, the preacher focuses on the book of Revelation and the events that occur after the sixth seal is opened. He emphasizes that from this point on, everything becomes supernatural and no longer the result of a fallen world. The preacher describes the pouring out of God's wrath and the beginning of the day of the Lord. He highlights the devastation and destruction that takes place, including the death of a fourth of the population, persecution of the church, and various natural disasters. The preacher also mentions the significance of the silence in heaven before the storm of God's wrath is unleashed.
The Coming of Our Lord
By Welcome Detweiler1.2K42:101TH 4:13In this sermon, the speaker encourages the audience to be prepared to answer questions about their faith. He references 1 Peter 3:15, which urges believers to always be ready to explain the hope they have in Christ. The speaker also uses the example of Jesus in Luke 13, where Jesus used a disastrous event to present the gospel message. He then shares a personal anecdote about snake handlers in Durham in 1947, which sparked conversations and debates among the people. The speaker concludes by suggesting that believers should look for current events that relate to the Bible as opportunities to share their faith with others.
Hopeless Without Chirst
By Tim Conway1.1K09:39PSA 42:1ROM 5:5ROM 8:24ROM 15:13EPH 2:12COL 1:271TH 4:13TIT 2:13HEB 6:191PE 1:3
This sermon emphasizes the devastating impact of hopelessness without Christ, painting a vivid picture of being stranded on a rock in a sea of despair, thirsting for satisfaction but finding none. It contrasts the bleakness of a life without Christ, filled with emptiness and futile efforts, with the hope and assurance that believers have in Jesus Christ. The message urges listeners to heed Christ's call, find true satisfaction in Him, and rejoice in the hope of a glorious future in heaven.
1 Corinthians 15
By Robert F. Adcock97237:231CO 15:511TH 4:131TH 4:162PE 3:32PE 3:9In this sermon, the preacher emphasizes the importance of recognizing the grace and mercy of God in extending time for sinners to respond to the gospel of Jesus Christ. He highlights the callousness and indifference that characterizes the present age, fueled by Satan's delusions and the blindness of those who refuse to believe. The preacher also introduces a resource for Christian growth and development, a library of Bible messages available to the congregation. Finally, he discusses the concept of the judgment seat of Christ, emphasizing the need for believers to live their lives as witnesses for Jesus and not be ashamed when He appears. The preacher references 1 John chapter 2 to encourage believers to abide in God and find confidence in His coming.
Week of Meetings 02 Return of the Lord
By Benard Fell87645:30Second ComingMAT 6:33JHN 20:25PHP 3:201TH 4:131TH 4:161JN 3:2In this sermon, the speaker reflects on the limitations of human understanding and the vastness of God's truths. He uses the analogy of a watermelon to illustrate that even the wisest person cannot fully explain it, but anyone can enjoy it. The speaker emphasizes the importance of finding comfort in the fact that although we may not fully comprehend God's truths, we can still enjoy them. He then quotes from the Bible, specifically 1 Corinthians 15:51-57, which speaks about the transformation of believers at the last trumpet and the victory over death through Christ. The speaker also mentions William Jennings Bryan, a Christian advocate who stood against evolution, as an example of someone who championed God's truth.
Tribulation and His Coming
By Robert B. Thompson60423:30MAT 6:331TH 4:132TH 2:1TIT 1:11PE 1:1In this sermon, the preacher discusses the signs of Christ's return and the importance of being prepared for it. He mentions the possibility of a great cross appearing in the sky, surrounded by angels, as a sign of the Son of Man. The preacher emphasizes the need to be discerning in church meetings and to leave if something doesn't feel right. He also shares a story about a man who kept going despite exhaustion, highlighting the importance of perseverance in following God's guidance. The sermon concludes with a reminder that the Lord is interested in tough saints who can withstand pressure and stand firm in their faith.
Death
By Rolfe Barnard48953:45DeathPSA 119:11MAT 25:30JHN 8:241CO 15:511TH 4:13REV 20:14REV 21:4In this sermon, the preacher begins by expressing his desire to rejoice with the congregation and offer them challenges, rebukes, or encouragement as needed. He then focuses on the concept of death and contrasts the fate of unbelievers with that of believers. He emphasizes that for unbelievers, death leads to eternal torment, while for believers, it is like sleep, a restful state before awakening to see the face of God. The preacher shares a personal experience of singing at his father's funeral and expresses the joy he felt in preaching and singing during that service.
The Second Coming 02 Why He Is Coming Again
By Stan Ford39840:30ISA 55:7MAT 6:33JHN 1:12JHN 14:3ACT 20:211CO 15:221TH 4:13In this sermon, the preacher emphasizes the importance of being ready for the day when believers will meet the Lord Jesus. He assures the congregation that nothing can prevent them from coming to Christ if they are willing. The preacher uses the three words "Here, Take, Hang" to convey his message. He also reminds the audience of the credibility of the one who promised to come again, highlighting that it is God himself. The sermon concludes by discussing the four things that will happen when Christ returns, including the resurrection of believers and their removal from the earth.
The Feasts of Jehovah 07 of Trumpets
By John W. Bramhall37854:081TH 4:13In this sermon, the preacher discusses the coming event of the Lord's return for his church. He emphasizes the significance of the developments and discoveries in the field of air travel and communication, suggesting that they foreshadow the coming of the Lord. The preacher urges the audience to acknowledge their sinful nature and the need for Jesus Christ as the only savior. He concludes by emphasizing the importance of being part of the new eternity that God is creating, as sin has ruined the old creation.
The Book of Revelation - Mystery or Illumination? (Part 2)
By Shane Idleman1755:01EschatologyHope in Christ1TH 4:13Shane Idleman explores the complexities of the Book of Revelation, emphasizing that many interpretations exist regarding the end times, including the rapture and the millennial reign. He encourages listeners to let Scripture speak for itself, acknowledging the confusion surrounding eschatological beliefs while affirming the certainty of Christ's return. Idleman highlights the importance of understanding the mark of the beast and the implications of accepting or rejecting it, urging believers to remain grounded in their faith amidst uncertainty. He reassures that God is sovereign and that there is hope in the resurrection and future judgment for those who believe in Christ.
Am I Out of Here?
By Shane Idleman171:08:35Rapture AnxietyReadiness for Christ's Return1TH 4:13Shane Idleman addresses the topic of the rapture and the anxiety surrounding it, emphasizing that hope and peace are found in grace. He discusses various theological views on the rapture, including pre-tribulation, post-tribulation, and mid-tribulation perspectives, while encouraging listeners to focus on practical applications of faith in their daily lives. Shane highlights the importance of being ready for Christ's return, regardless of differing opinions on end times theology, and stresses the need for a vibrant prayer life to strengthen one's faith amidst uncertainty.
Rapture Anxiety
By Shane Idleman111:07:19RaptureSpiritual Readiness1TH 4:13Shane Idleman addresses the complexities of 'Rapture Anxiety,' emphasizing the various interpretations of the rapture and the tribulation. He uses the analogy of a puzzle to illustrate how different theological views can lead to confusion, yet he encourages believers to focus on practical applications of faith in their daily lives. Idleman stresses the importance of being prepared spiritually, regardless of differing eschatological views, and highlights the need for a genuine relationship with God to alleviate anxiety about the future. He calls for believers to engage in prayer and remain humble and teachable as they navigate these challenging times.
The Interval Between the Coming of the Lord for His Saints and With His Saints
By Arno Clemens Gaebelein0ISA 10:22ZEC 14:1LUK 21:36JHN 14:1ROM 9:281TH 4:131JN 5:4REV 2:10REV 13:6Arno Clemens Gaebelein preaches about the distinct interval between the coming of the Lord Jesus to take His saints up to Himself and His coming with His saints. The first stage of the Lord's coming, His coming for us, was first announced to the disciples in a moment of sorrow and love, emphasizing the importance of being gathered unto Him before His manifestation with us. The Thessalonian saints' sorrow over the fear of missing the first blessedness of meeting the Lord at His coming led to a new revelation about the Lord's return to receive His saints, providing comfort and removing their fear. The Word of the Lord assures believers of their exemption from the great tribulation and the last judgment, promising to keep them from the hour of temptation that will come upon all the world.
Who Will Be Caught Up When the Lord Comes?
By Arno Clemens Gaebelein0ROM 5:11CO 15:23EPH 2:81TH 4:13Arno Clemens Gaebelein preaches about the doctrine of the first resurrection and the coming of the Lord for His saints, emphasizing that this revelation is found in the New Testament through the Apostle Paul. The church, as the body of Christ, will have a definite end on earth as revealed in 1 Thessalonians 4:13-17, bringing praise and joy to believers. Gaebelein addresses the question of who will be caught up to meet the Lord, refuting teachings of 'partial rapture' and emphasizing that every true believer, regardless of knowledge or spirituality, will be caught up when the Lord comes. He highlights that the first resurrection is a result of God's grace and not a reward for faithfulness or conduct.
On j.t., a Believing Boy
By Robert Murray M'Cheyne0Hope in GriefEternal Life1TH 4:13Robert Murray M'Cheyne reflects on the life and faith of a young boy who faced death with a bright spirit and unwavering belief in Christ. Despite the sorrow of his family, the boy expressed his love for them and his desire to be with Christ, showing a profound understanding of eternal life. M'Cheyne emphasizes the hope of reunion in heaven, encouraging parents to find solace in the promise of resurrection and the joy of meeting their loved ones again. The sermon serves as a reminder of the comfort found in faith during times of grief and loss.
The People Were Surprised
By Ausbund0JHN 11:251TH 4:13REV 21:4Ausbund preaches about the unwavering faith and hope of believers in the face of death, emphasizing that death is not the end but a passage to heaven where they will be united with God's children. The people are amazed at the willingness of these believers to face death joyfully instead of seeking freedom. Gotthard explains that their hope in eternal life with God fills them with joy as they confidently enter death's gates.
Christ Will Gather in His Own
By Count Zinzendorf0PSA 46:10JHN 14:3ROM 8:38COL 3:21TH 4:13Count Zinzendorf preaches about the gathering of believers to the place where Christ has gone, emphasizing that our true home is where our heart and treasure lie, hidden in high places. Despite our human desire to hold on to loved ones, the Lord's will is perfect, and we are called to rest in silence and trust His plan. Even though we may deeply miss those who have passed on, it is the love of Christ that sustains us and will ultimately be our all in all.
That Blessed Hope
By Arno Clemens Gaebelein0JOB 19:25PSA 116:15JHN 14:1JHN 17:241CO 15:51EPH 1:191TH 2:191TH 4:13TIT 2:13Arno Clemens Gaebelein preaches about the blessed hope of the glorious appearing of our great God and Savior Jesus Christ, a revelation exclusively found in the New Testament. While Old Testament Saints knew of the resurrection of the dead, they did not know of the resurrection from among the dead, a unique aspect of 'that blessed hope.' The Apostle Paul received a special revelation about the manner of Christ's coming for His Saints, providing the full revelation of 'that blessed hope' in 1 Thessalonians, emphasizing the comfort, purifying power, incentive to service, sustaining strength, and comforting assurance it brings to believers.
Unedited Notes of a Lecture Luke 12
By John Nelson Darby0Hope in Christ's ReturnLiving in Expectation1TH 4:13John Nelson Darby emphasizes the hope of Christ's Second Coming, urging Christians to live in anticipation of His return. He explains that Christ's first coming dealt with sin and established the foundation for every blessing, while His return promises glory and transformation for believers. Darby highlights the importance of living a holy life in light of this hope, as it shapes our walk and encourages us to comfort one another. He reassures that those who have died in Christ will not miss out on His coming, and that our true treasure lies in our relationship with Him. Ultimately, he calls Christians to be vigilant and prepared, embodying the character of those who await their Lord.
The Comforting Hope of 1 Thessalonians 4
By John F. Walvoord0DAN 12:2ZEC 13:8MAT 27:52JHN 14:11CO 15:511TH 4:132TH 2:1REV 20:4REV 20:12John F. Walvoord delves into the detailed revelation of the rapture in 1 Thessalonians 4, emphasizing the importance of understanding the sequence of events leading up to Christ's second coming. The passage addresses the Thessalonians' concerns about death in relation to the rapture, clarifying that both the living and the dead in Christ will be united at the same time. Posttribulationists face challenges in explaining the delay in the resurrection of the dead, the nature of the revelation received, and the lack of warning about the great tribulation in this passage.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant. This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in. Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths: 1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness. 2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals. 3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.
Jamieson-Fausset-Brown Bible Commentary
The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Act 17:7), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare Th1 5:10). I would not--All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant. them which are asleep--The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (Th1 4:16), to whose bodies (Dan 12:2, not their souls; Ecc 12:7; Co2 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (Col 3:4; Heb 11:40). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied. that ye sorrow not, even as others--Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (Joh 11:31, Joh 11:33, Joh 11:35; Phi 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Eph 2:12): the Christian hope here meant is that of the resurrection. Psa 16:9, Psa 16:11; Psa 17:15; Psa 73:24; Pro 14:32, show that the Old Testament Church, though not having the hope so bright (Isa 38:18-19), yet had this hope. Contrast CATULLUS [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (Act 17:18, Act 17:20, Act 17:32).
John Gill Bible Commentary
But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", &c. concerning them which are asleep; that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see Kg1 2:10 Co1 15:20 and very often with the Targumists; so the Targum on Ecc 3:4 "a time to weep", paraphrases it, "a time to weep , "over them that are asleep":'' and in Ecc 4:2. "I praised , "those that are asleep",'' the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against: that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see Deu 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews (b) on those words in Gen 23:2 and "Abraham came to mourn for Sarah", &c. that "it is not said to weep for Sarah, but to mourn for her; "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":'' but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called , "the rest"; and the Syriac version renders it, "other men". (b) Tzeror Hamnaor, fol. 23. 4.
Matthew Henry Bible Commentary
In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because, I. This looks as if we had no hope, Th1 4:13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time. II. This is an effect of ignorance concerning those who are dead, Th1 4:13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them. 1. They sleep in Jesus. They are asleep, Th1 4:13. They have fallen asleep in Christ, Co1 15:18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, Th1 4:14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better. 2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, Th1 4:14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, Th1 4:14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, Co1 15:18, Co1 15:20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light. 3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (Th1 4:15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (Th1 4:16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, Th1 4:17. The appearance will be with pomp and power, with a shout - the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (Th1 4:16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, Th1 4:15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, Th1 4:17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, Co1 15:51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (Co1 15:52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, Th1 4:17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, Th1 4:18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.
Tyndale Open Study Notes
4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.