1 Thessalonians 4:15
Verse
Context
The Return of the Lord
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.15By the word of the Lord, we declare to you that we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep.16For the Lord Himself will descend from heaven with a loud command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will be the first to rise.
Sermons
Derek Prince
Dwight Pentecost
Edgar F. Parkyns
John Piper
Bob Faulkner
Samuel Davies
David Shelby CorlettSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth. We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed. Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning.
Jamieson-Fausset-Brown Bible Commentary
by the word of the Lord--Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So Kg1 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (Co1 15:51-52). prevent--that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming (Mat 24:42). It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (Mat 25:13; Rom 13:11; Co1 15:51; Jam 5:9; Pe1 4:5-6). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" (Th2 2:2-3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (Co2 5:1-10; Phi 1:6, Phi 1:23; Phi 3:20-21; Phi 4:5). EDMUNDS well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Hos 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Psa 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
John Gill Bible Commentary
For this we say unto you by the word of the Lord,.... The apostle having something new and extraordinary to deliver, concerning the coming of Christ, the first resurrection, or the resurrection of the saints, the change of the living saints, and the rapture both of the raised and living in the clouds to meet Christ in the air, expresses himself in this manner; either in allusion to the prophets of old, to whom the word of the Lord is said to come, and who usually introduced their prophecies with a "Thus saith the Lord"; or in distinction from his own private sense, sentiment, and opinion of things; signifying, that what he was about to say, was not a fancy and conjecture of his own, the fruit and produce of his own brain, but what he could assert upon a sure foundation, upon the best and greatest authority, even the word of the Lord; and has respect either to some particular word of Christ, as some think, such as Mat 24:30 or rather to a particular and peculiar revelation, and special instruction in these things, he had immediately from Christ; and it may be when he was caught up into the third heaven himself, and had an experience in himself of somewhat of that which both the living and raised saints shall feel, when they are caught up together in the clouds; since the change of the living saints, at the time of the resurrection of the dead, is a mystery which seems to have been first made known unto, and discovered by the Apostle Paul; see Co1 15:51. That we which are alive, and remain unto the coming of the Lord: not that the apostle thought that he and the saints then in the flesh should live and continue till the second coming of Christ; for he did not imagine that the coming of Christ was so near, as is manifest from Th2 2:1 though the Thessalonians might take him in this sense, which he there corrects; but he speaks of himself and others in the first person plural, by way of instance and example, for illustration sake; that supposing he and others should be then in being, the following would be the case: and moreover, he might use such a way of speaking with great propriety of other saints, and even of those unborn, and that will be on the spot when Christ shall come a second time; since all the saints make up one body, one family, one church and general assembly; so that the apostle might truly and justly say, "we which are alive"; that is, as many of our body, of our family, of our church or society, that shall be living at the coming of Christ; and he might choose the rather to speak in this form, person, and tense, to awaken the care, circumspection, diligence, and watchfulness of the saints, since it could not be known how soon the Lord would come: however, from hence it appears, that there will be saints alive at Christ's second coming; he will have a seed to serve him till he comes again; he always had in the worst of times, and will have, and that even in the last days, in the days of the son of man, which are said to be like those of Noah and of Lot: and these are said to "remain", or to be "left", these will be a remnant, the residue and remainder of the election of grace, and will be such as have escaped the fury of antichrist and his followers, or of the persecutors of the saints: now these shall not prevent them that are asleep; that is, that are dead, so the Ethiopic version; the reason why the dead are so called, see in the note on the preceding verses: the sense is, either they "shall not come up to them that are asleep, or dead", as the Syriac, Arabic, and Ethiopic versions render the words; they shall not come into the state of the dead, they shall undergo a change equivalent to death, but not death itself; see Co1 15:51 or rather they "shall not go before" them; they shall not get the start of them, and be in the arms of Jesus, and enjoy his presence when he comes, before the dead in Christ, which might be thought, but this will not be the case; for the dead saints will rise before the living ones are changed, and both will be caught up together to meet the Lord, as is said in the following verses; so that the one shall not come or go before the other, or come at, or into the enjoyment of Christ first, but both together.
Tyndale Open Study Notes
4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).
1 Thessalonians 4:15
The Return of the Lord
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.15By the word of the Lord, we declare to you that we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep.16For the Lord Himself will descend from heaven with a loud command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will be the first to rise.
- Scripture
- Sermons
- Commentary
At the End of Time - Part 2
By Derek Prince7.0K27:50ISA 24:19JOL 3:1LUK 9:26ROM 11:252CO 5:101TH 4:15REV 20:1
This sermon delves into the concept of enduring through hardships as a form of training from God, emphasizing the need for courage and perseverance in spreading the gospel despite increasing challenges. It explores biblical prophecies related to the return of Jesus, including the rapture, judgment of Christians, overthrow of the Antichrist, and the establishment of Christ's kingdom on earth.
Week of Meetings-01 Next Event in the Prophetic Program
By Dwight Pentecost3.2K52:191TH 4:15In this sermon, the preacher emphasizes the importance of understanding the doctrine of our Lord's return. He explains that the purpose of this teaching is to produce a new kind of life in believers. The preacher describes the process of the Lord's return, where both the dead believers and the living believers will be caught up to meet the Lord in the air. He emphasizes that there will be no distinction or privilege between the two groups, as they will be joined into one group. The preacher encourages believers to find comfort in the promise of the Lord's return and to live each day with the expectation of his coming.
Church History - Session 5 (History and Old Testament Prophecy)
By Edgar F. Parkyns2.0K51:27Church HistoryDAN 9:24MAT 6:33MAT 24:341TH 4:15REV 17:8In this sermon, the speaker discusses the visions of Daniel in the Bible. He starts by referencing Alexander the Great and how his kingdom eventually broke up into four, which was replaced by the Roman kingdom. The speaker then explains the vision in Daniel 7, where Daniel sees four beasts representing different kingdoms. The fourth beast, corresponding to the Roman Empire, is described as dreadful and strong with ten horns. The speaker emphasizes that although the Roman Empire is often seen as evil, there were also good people within it, like the centurions mentioned in the New Testament.
Prayer and the Victory of God
By John Piper1.3K38:01ISA 9:7MAT 6:9MAT 24:14MAT 24:29LUK 18:1ACT 4:311TH 4:152TH 1:6TIT 2:13REV 1:7REV 8:4
This sermon emphasizes the power of prayer in bringing about the victory of God. Through various biblical passages and examples, the message highlights how prayers play a crucial role in ushering in God's ultimate triumph over evil and establishing His kingdom on earth. It encourages believers to pray boldly, connecting their everyday lives to the grand purpose of God's victory.
That Day Will Not Come, unless...
By Bob Faulkner85414:24Antichrist1TH 4:15In this video, the speaker discusses the concept of watching and looking in relation to the end times and the return of Jesus. He mentions that the tribulation period, foretold by Daniel and others, will occur before Jesus returns. The speaker also refers to Matthew 24, where Jesus lists events that will happen before his coming, emphasizing that these are just the beginning of sorrows. The book of Revelation is highlighted as containing a sequence of events that will occur before Jesus returns, including the history of the church. Despite these events, the speaker emphasizes the importance of keeping our eyes on Jesus and remaining vigilant in our faith.
The General Resurrection
By Samuel Davies0GEN 3:19JOB 19:26MAT 25:34JHN 3:6JHN 5:28ACT 26:8ROM 8:71CO 15:51PHP 3:211TH 4:15Samuel Davies preaches about the General Resurrection, emphasizing the inevitable time when all in the graves will rise to face judgment based on their deeds—either to the resurrection of life or damnation. He vividly describes the earth as a vast graveyard, highlighting the multitude of generations that have passed and the solemn reality of death. Davies paints a striking picture of the resurrection, detailing the transformation of bodies and the reunion of souls, contrasting the destinies of the righteous and the wicked. He urges listeners to examine their lives, emphasizing the importance of doing good with a renewed heart and a dependence on Christ's righteousness to secure a resurrection to eternal life.
Christianity and the Future
By David Shelby Corlett0MAT 18:10MAT 25:46JHN 5:281CO 5:101CO 15:241CO 15:511CO 15:54PHP 3:201TH 4:152PE 3:13David Shelby Corlett preaches about the kingdom of God as a present reality and a future hope, emphasizing the rule of Christ over His people through the Holy Spirit and the ultimate consummation of God's kingdom. Believers anticipate the second coming of Christ, where the living and the dead in Christ will be united with Him. The Christian view of death is seen as a transition to a new life in a glorified body, and the resurrection will bring both the just and the unjust back to life. Glorification represents the completion of salvation, transforming believers into the likeness of Christ's glorious body.
The Lord's Coming, as It Will Affect the Assembly
By H.J. Vine0ACT 1:11EPH 1:13PHP 1:231TH 4:152TH 3:52PE 3:15REV 3:10REV 19:7REV 21:2H.J. Vine preaches on the imminent return of the Lord Jesus Christ, emphasizing that He Himself will descend from heaven with a shout, and believers will be caught up to meet Him in the air. The joy of the Lord in having His redeemed ones with Him will be beyond measure, fulfilling His sufferings on the cross. Despite uncertainties and fears, believers are encouraged to trust in Christ's perfect love that casts out all fear and eagerly await His coming to take them to be with Him forever.
Is God Through With the Jew?
By Denis Lyle0ISA 53:4DAN 9:24ZEC 12:9ACT 15:16ROM 11:11TH 4:15REV 19:20Denis Lyle preaches about the prophecy of the seventy weeks of Daniel, emphasizing that it was written to help us understand God's wonderful plan for the Jews. Despite some believing that God is finished with Israel, the Bible affirms that God has promised Israel a future and planned for their preservation. The sermon delves into the specific periods outlined in the prophecy, highlighting the removal of sin and the restoration of righteousness that will come to pass for Israel. It also discusses the past, present, and future destruction of the nation, including the role of the Antichrist and the church in the prophetic timeline.
2 Peter 3:16
By John Gill0Understanding ScriptureThe Second Coming of ChristROM 3:81CO 15:441TH 4:151TI 4:1HEB 9:282PE 3:16John Gill expounds on 2 Peter 3:16, emphasizing that the Apostle Paul wrote his epistles under divine wisdom, addressing themes such as the second coming of Christ and the challenges faced by believers in the last days. He warns against the unlearned and unstable individuals who distort Scripture, leading to their own destruction, while encouraging diligent study and prayerful meditation on the Word. Gill reassures that while some parts of Paul's writings may be difficult to understand, they are not beyond the reach of those who seek God's guidance. He highlights the importance of being rooted in Christ to avoid misinterpretation and to grasp the truth of the Scriptures.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth. We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed. Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning.
Jamieson-Fausset-Brown Bible Commentary
by the word of the Lord--Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So Kg1 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (Co1 15:51-52). prevent--that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming (Mat 24:42). It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (Mat 25:13; Rom 13:11; Co1 15:51; Jam 5:9; Pe1 4:5-6). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" (Th2 2:2-3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (Co2 5:1-10; Phi 1:6, Phi 1:23; Phi 3:20-21; Phi 4:5). EDMUNDS well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Hos 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Psa 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
John Gill Bible Commentary
For this we say unto you by the word of the Lord,.... The apostle having something new and extraordinary to deliver, concerning the coming of Christ, the first resurrection, or the resurrection of the saints, the change of the living saints, and the rapture both of the raised and living in the clouds to meet Christ in the air, expresses himself in this manner; either in allusion to the prophets of old, to whom the word of the Lord is said to come, and who usually introduced their prophecies with a "Thus saith the Lord"; or in distinction from his own private sense, sentiment, and opinion of things; signifying, that what he was about to say, was not a fancy and conjecture of his own, the fruit and produce of his own brain, but what he could assert upon a sure foundation, upon the best and greatest authority, even the word of the Lord; and has respect either to some particular word of Christ, as some think, such as Mat 24:30 or rather to a particular and peculiar revelation, and special instruction in these things, he had immediately from Christ; and it may be when he was caught up into the third heaven himself, and had an experience in himself of somewhat of that which both the living and raised saints shall feel, when they are caught up together in the clouds; since the change of the living saints, at the time of the resurrection of the dead, is a mystery which seems to have been first made known unto, and discovered by the Apostle Paul; see Co1 15:51. That we which are alive, and remain unto the coming of the Lord: not that the apostle thought that he and the saints then in the flesh should live and continue till the second coming of Christ; for he did not imagine that the coming of Christ was so near, as is manifest from Th2 2:1 though the Thessalonians might take him in this sense, which he there corrects; but he speaks of himself and others in the first person plural, by way of instance and example, for illustration sake; that supposing he and others should be then in being, the following would be the case: and moreover, he might use such a way of speaking with great propriety of other saints, and even of those unborn, and that will be on the spot when Christ shall come a second time; since all the saints make up one body, one family, one church and general assembly; so that the apostle might truly and justly say, "we which are alive"; that is, as many of our body, of our family, of our church or society, that shall be living at the coming of Christ; and he might choose the rather to speak in this form, person, and tense, to awaken the care, circumspection, diligence, and watchfulness of the saints, since it could not be known how soon the Lord would come: however, from hence it appears, that there will be saints alive at Christ's second coming; he will have a seed to serve him till he comes again; he always had in the worst of times, and will have, and that even in the last days, in the days of the son of man, which are said to be like those of Noah and of Lot: and these are said to "remain", or to be "left", these will be a remnant, the residue and remainder of the election of grace, and will be such as have escaped the fury of antichrist and his followers, or of the persecutors of the saints: now these shall not prevent them that are asleep; that is, that are dead, so the Ethiopic version; the reason why the dead are so called, see in the note on the preceding verses: the sense is, either they "shall not come up to them that are asleep, or dead", as the Syriac, Arabic, and Ethiopic versions render the words; they shall not come into the state of the dead, they shall undergo a change equivalent to death, but not death itself; see Co1 15:51 or rather they "shall not go before" them; they shall not get the start of them, and be in the arms of Jesus, and enjoy his presence when he comes, before the dead in Christ, which might be thought, but this will not be the case; for the dead saints will rise before the living ones are changed, and both will be caught up together to meet the Lord, as is said in the following verses; so that the one shall not come or go before the other, or come at, or into the enjoyment of Christ first, but both together.
Tyndale Open Study Notes
4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).