1 Thessalonians 4

David Lipscomb Commentary On 1st Thessalonians 41 Thessalonians 4:1 Finally—[This does not imply that the letter was draw­ing to a close, but it marks a transition in the subject matter. Hindered from speaking to them by word of mouth, he writes this Epistle to supply that which was lacking.]then, brethren,—[As he had prayed for their growth in holi­ness, now he exhorts them to the same end; for the only way to reach that condition is through obedience to the revealed will of God.]we beseech and exhort you in the Lord Jesus,—Paul be­seeches them as a matter concerning himself and his interest in them; he exhorts, as it concerns them and their own duty and relation to Christ because they are Christians, that such an appeal is addressed to them.that, as ye received of us how ye ought to walk—Received signifies the reception as a matter of instruction. But beside teaching the facts of the gospel they taught its practice— what men should do and what should be the work and effect of their faith (1:3)— as well as what they should believe.and to please God,—The duty of pleasing God had been em­phasized in Paul’ s instructions, and he had set all other duties in this light. He spoke of himself “ not as pleasing men, but God who proveth our hearts.” (2:4.) Similarly of the Jews, he says, they “ please not God, and are contrary to all men.” (2:15.) [Our conduct is always in every­thing pleasing or displeasing to him, and the earnest Christian finds in this the highest delight in the service of God.]even as ye do walk,—This he adds lest they should be grieved by an apparent assumption on his part that they had failed to heed his former instructions.that ye abound more and more.—The close relations of the believer to Christ is the grand motive for striving after true progress. The grace of God supplies the power; the love of Christ brings the obligation. By all that he is to us we are urged to be worthy of him by an even richer and fuller Christian life. [There is no finality to progressive holiness while the believer remains on earth.

Life is marked either by growth or decay. Hence, Christians are to be “ rooted and grounded in love” (Ephesians 3:17), to be “ sound in faith, in love, in patience" (Titus 2:2); for as they “ walk in love” toward one another and toward all men, they walk so as to please God (Ephesians 5:2).

To please God is the highest ambition of the true Christian; the consciousness of pleasing him is the highest Christian joy. But walking implies progress. Standing still is dangerous. They must go on from strength to strength, forgetting the things that are behind and pressing on to those that are before.]1 Thessalonians 4:2 For ye know what charge we gave you through the Lord Jesus.—He impresses upon them that the commandments he had given were from the Lord Jesus. Although Paul was inspired, he would not take such responsibilities on his shoul­ders as many uninspired men do every day. Paul would give no direction save what Jesus gave him.1 Thessalonians 4:3 For this is the will of God, even your sanctification,—All who have entered into Christ, and have thus obligated themselves to serve him are sanctified in him.that ye abstain from fornication;—No man can be sanctified or consecrated to God who does not restrain all lusts, and direct them in a lawful channel. [The foul and heathenish vice of fornication was prevalent among the heathen and little condemned by public opinion.

It was especially the great sin of Corinth, from which Paul wrote, the patron goddess of which city was Venus. The purity of the Thessalonian Christians was imperiled from the condition of society around them, and in many cases from former unchaste habits.

The temptations to licentiousness assailing the first generation of Christians were fearfully strong, and Paul in all his Epistles gives urgent warnings upon this subject. The sense of purity had to be created in men gathered out of the midst of heathen corruption.]1 Thessalonians 4:4that each one of you know how to possess himself—Everyone should know how to govern his lusts within the limits of sanctification and honor and maintain purity and self-restraint.of his own vessel—There can be no doubt that he employs the term to mean body. For everyone has his own body as his house in which he dwells. He would, therefore, have us keep our body pure from all uncleanness. The victim of sensual passion ceases to be master of his own person— he is possessed; and those who formerly lived in heathen unclean­ness had now as Christians to possess themselves of their bodies to win the vessel of their spiritual life and make it truly their own, and a fit receptacle, for the redeemed and sanctified self. (Luke 21:19.)in sanctification and honor,—Honorably, for the one who prostitutes his body to uncleanness covers it with infamy and disgrace. [In marriage people are to so live that they may be mutually conscious that with them marriage is an hon­orable estate, with nothing in it that makes them ashamed, and that it promotes their sanctification.]1 Thessalonians 4:5not in the passion of lust,—Not giving way to the lusts or to the will or tendency of unrestrained licentiousness. [Passion signifies an overpowering feeling, one to which one so yields himself that he is borne along by evil as if he were its passive instrument; he has lost the dignity of self-control and is the slave of his own appetites.]even as the Gentiles who know not God;—The Gentiles gave way to the gratification of every lust and evil desire. [For impurity, often in the most abandoned and revolting forms, was a prevailing feature of pagan life at the time Paul wrote. Of their condition, Paul says: “ Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever.

Amen. For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.” (Romans 1:24-27.) Man first denies his Creator, then, degrades himself.]1 Thessalonians 4:6that no man transgress, and wrong his brother in the matter:—This has reference to the sin of adultery.

Each one should restrain his lust within the bounds sanctified and made honorable by God. None should go beyond what is right and violate the marital rights of his brethren.because the Lord is an avenger in all these things,—Paul says: “ Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption.” (Galatians 6:7-8.) “ For which things’ sake cometh the wrath of God upon the sons of disobedience.” (Colossians 3:6.) The law of God, wrought into the constitution of the human body, takes care that we do not escape without paying the penalty. If not at the moment, it is in the future, and with interest in premature old age; in the torpor which succeeds the excesses of man’ s prime; in the sudden breakdown under any strain put on either physical or moral courage. They are avenged in the soul. Sensual indulgence extinguishes the capacity for feeling; the profligate would love but cannot; all that is inspiring, elevating, redeeming in the passions is lost to him; all that remains is the dull sense of that incalculable loss.

This deadening is one of the most terrible consequences of immorality. They who do such things do not escape the avenging holiness of God.

Even death, the refuge to which despair so often drives, holds out no hope to them. Men and women of the present age need to have impressed on them that God is an avenger of sexual wrongs both in this world and the next.as also we forewarned you and testified.—[On this subject it appears that Paul at Thessalonica had spoken very plainly and solemnly from the first.]1 Thessalonians 4:7 For God called us not for uncleanness,—God has not called to practice any lewd and lascivious habits which the Gentiles who know not God practice. The law of God alone can hold back from degrading sins.but in sanctification.—God constituted marriage: “Let mar­riage be had in honor among all, and let the bed be un­defiled.” (Hebrews 13:4.) He ordained that every man should have his wife and cleave unto her alone. [The call of God was from the first a sanctifying call for the Thessalonians, and was attended with holy influences and forbade all un­cleanness. Certainly he never intended them to live impure lives when he called them into his own kingdom and glory. (2:12.)]1 Thessalonians 4:8 Therefore he that rejecteth, rejecteth not man, but God,—God’ s test of love is willingness to obey him out of respect and reverence for his will. “ This is the love of God, that we keep his commandments.” (1 John 5:3.) It matters not what a man’s emotions, sympathies, and attractions may be, if he is not willing to deny himself and reject his own wisdom and obey the will of God, he rejects God. According to this rule, so strongly emphasized by God, if a man do the things commanded by God as the dictate of his own wisdom and not as obedience to the will of God, that doing is not accepted as service to God. The principle and test of love becomes simple under the law of God.

Whenever one will forego earthly ends to obey, he loves God better than he loves these ends.who giveth his Holy Spirit unto you.—God had given to his chosen apostles his Holy Spirit that they might know the mind of God. They delivered this mind or will of God to men; and when they reject or set aside the teaching of the apostles for the wisdom of man they do not reject man, but God.

All the efforts to exalt human wisdom and experience to a rule of action for man is to reject the wisdom of God; and those who reject God, God will reject and condemn them with an everlasting destruction.1 Thessalonians 4:9 But concerning love of the brethren ye have no need that one write unto you:—They already practiced brotherly love. (3:6.) These words distinguished a remarkable char­acteristic of the early church. They describe how the first Christians regarded themselves as the members of one family. They felt like the members of one household, like the nearest kindred in one home, and in the spirit of home life they shared their possessions. This was only possible so long as the family spirit pervaded the church. Circumstances altered the habits of the church as it grew in numbers and spread over a wide area. But all through Paul’ s Epistles the same family affection of Christians is apparent.

Love of the breth­ren one for the other is a leading feature of Christianity.for ye yourselves are taught of God to love one another;—They showed their love by deeds of kindness and helpfulness to each other. The whole gospel taught them to love one another.

As Christ loved the brethren, so in following him they did the same. [When the gospel went abroad in the world, two characteristics of its adherents— their personal purity and love for each other— attracted general attention. Amidst the gross sensuality of heathenism, the Christian stood untainted by indulgence of the flesh, and the utter heartlessness of heathen society, which made no provision for the poor, sick, or the infirm and the aged. The Chris­tians were conspicuous for their brotherly kindness to each other. Personal purity and brotherly love were the new and regenerating virtues which Christ had called into exist­ence in the midst of a dying world. The principle of brotherly love is the very essence of Christianity. Every believer is taught of God to love the brother who shares his faith; such is the guarantee of our own salvation.

Hence, it is said: “ We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death.” (1 John 3:14.) The brotherly love of the apostolic church was not only visible to the world, it commended it to the world; it brought a new thing into being, a new thing for which the world was pining.

The poor in the cities of Asia and Europe saw with wonder and joy and hope men and women united to one another in a spiritual union which gave scope to all their gifts for society and satisfied all their desires for it. The churches were companies of people where love to God and man was the prevailing sentiment, where outward pressure often increased the inward bonds, and where mutual confidence diffused inward joy. Men were drawn to them by the desire to share the life of love.]1 Thessalonians 4:10for indeed ye do it toward all the brethren that are in all Macedonia.—Thessalonica was the natural center of the Macedonian churches, including Philippi and Berea, with other congregations which had sprung up around these prin­cipal cities. The Thessalonian Christians were using their position and influence for the good of their brethren around them, and thus giving the proof that they were deeply interested in the Lord’ s work. Silas and Timothy had recently returned from Macedonia (3:6; Acts 18:5), and had doubt­less informed Paul of their zeal in behalf of the brethren around them.But we exhort you, brethren, that ye abound more and more;—[That for which Paul had prayed (3:12) is now the sub­ject of an earnest exhortation. What had formerly applied to the whole of a God-pleasing course is now applied to brotherly love.

He exhorts them to seek opportunities to express, their love in brethren beyond Macedonia. Embrace in intellectual and practical interest a wider extent of the brotherhood in Christ.

The present obstacle to love is selfish­ness or exorbitant fondness for one’ s own interests, for which we have all reason to humble ourselves before God, and give love the unlimited sway of our being, so that we shall ungrudgingly delight in our brethren in Christ, seek their advancement in Christian excellence, and help them in all ways we can.]1 Thessalonians 4:11and that ye study to be quiet,—Not meddlesome, or busy- bodies in other people’ s matters. [For the word “ study” the margin has “ be ambitious to be quiet.” Paul here combines words of contradictory meaning in order to give point and force to the exhortation. The love of personal distinction was an active influence and potent for mischief in Greek city life; possibly the Thessalonians were touched with it, and betrayed symptoms of the restless and emulous spirit that afterwards gave Paul so much trouble in Corinth. He makes it an object in prayer: “ I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; . . . that we may lead a tranquil and quiet life in all godli­ness and gravity.” (1 Timothy 2:1-2.) Eager and active as his own nature was, Paul much admired this kind of a life and deemed it ordinarily the course filled for the cultivation and development of Christian character. Though he may escape the excitements of social and political life, the Chris­tian is exposed to the more subtle dangers of religious ex­citement, always a. chief hindrance to love of the brethren; for as fever prevents the due discharge of the functions of the body, so does excitement the healthy activities of the spirit.]and to do your own business,—He instructs them to attend to their own affairs, and not to interfere with the affairs of others. This would prevent the impertinent prying into the affairs of others, to which many are prone, and produce that careful attention to their calling in life, which produces thrift, order, and competence. The Lord requires no one to give up an honorable calling, and countenances idleness in no one. [The Christian should be punctual, prompt, and ener­getic. “ It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch.” (Mark 13:34.)]and to work with your hands,—“ Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it.” (Genesis 2:15.) “ And unto Adam he said, Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” (Genesis 3:17-19.) Labor was not the curse, mortality or death was the curse.

Labor was the antidote to the curse, as it would employ him in the ways not hurtful.even as we charged you;—While he was with them he commanded them to labor with their hands, and this com­mand had often been given to them. It is a duty that should be taught to all Christians.1 Thessalonians 4:12that ye may walk becomingly—Christians should so excel in the common decencies and duties of life as to afford the unbeliever no occasion to upbraid or suspect them.

Paul was ever solicitous about such matters. He says: “ Walk in wisdom toward them that are without, redeeming the time.” (Colossians 4:5.) “ Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil.” (Ephesians 5:15-16.) And of the domestic virtues it is said: “ In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; beholding your chaste behavior coupled with fear.” (1 Peter 3:1-2.) And to the husbands he says: “ Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.” (3:7.)toward them that are without,—Those who are not Chris­tians, whether Jews or Gentiles are without. [While they know nothing of the spiritual blessings of the gospel (1 Corinthians 2:14), they do appreciate the difference, order, and confusion between idleness and diligence, between begging and inde­pendence. The good effects of the gospel were to be shown in every relation with all men in daily life, lest the way of truth should be spoken against. “ And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of.” (2 Peter 2:2.)]and may have need of nothing.—Two purposes would be filled by their industry: (1) allay the suspicions of those with­out; and (2) to be well supplied themselves. Paul limits the labor to that which is good: “ Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.” (Ephesians 4:28.) Diligent labor in that which is good that one may supply his own needs and those of his family, be able to pay his debts, act honestly toward others, and have to give to those who need is the law of God. To work the things that are good is to work at those callings which bring good to the world. Christians are forbidden to work at callings that bring evil.1 Thessalonians 4:13 But we would not have you ignorant, brethren,—[This impressive phrase Paul employs as in Romans 11:25 and else­where to call attention to a new topic concerning which he was especially anxious for his readers to have a clear under­standing.]concerning them that fall asleep;—Some of the members had died, and this aroused a painful fear lest such had lost their share in the Lord’ s approaching advent.

So vivid was the expectation of the Lord’ s return that it seemed to those newborn children of God that those dying would miss the great hope that had been so precious to them of seeing Christ return to raise the dead. But the glorious revelation here as to the triumphant future of both the dead and living saints dispelled their gloom and comforted their hearts as it has the faithful Christians since.

Death is sleep to Christians. The Lord Jesus Christ made it the standing name for death among believers. (Luke 8:52; John 11:11; Acts 8:1.) The expression indicates the restful effect on the child of God and also its temporary nature. We sleep but a brief period and then rise to renewed activity. The expression indicates the restful effects of death to the child of God and its temporary nature. It will last no longer than Christ delays his coming. How the word sleep must have consoled the Thessalonian mourners!that ye sorrow not,—[Not the natural sorrow over the de­parture of loved ones, but the sorrow of distress about their future.

They who look for no resurrection sorrow for the dead, but Christians are not to do so. To bewail the con­dition of the faithful Christian is wholly out of place, though to utter our own grief and bewail our own loss is natural and fitting.

Grief for the loss of friends is common to all, and is not inconsistent with acceptance of the will of God, neither does it deny the hope of the Christian. Jesus himself wept in sympathy at the grave of Lazarus. (John 11:33-35.) Paul was apprehensive of the sorrow into which he would have been plunged had the sickness of Epaphroditus resulted in death. (Philippians 2:27.) The brethren at Thessalonica grieved not mere­ly for their loss, but they grieved also for the loss sustained, as the survivors supposed, by those of their number who had died. It was to save them from grief on this account that the apostle wrote, showing them that their fears were groundless.]even as the rest,—The heathens, on the death of their rela­tives and friends, made a great show of excessive grief by cutting their flesh and by loud crying and lamentations.who have no hope.—A broad characteristic of all who are not in Christ; they have no hope concerning the future life. Of the unbelieving Gentiles, Paul said they are: “ Strangers from the covenants of the promise, having no hope and with­out God in the world.” (Ephesians 2:12.)1 Thessalonians 4:14 For if we believe—The foundation truth of the gospel was, and is, that all Christians believe that Jesus died and rose again.that Jesus—[The personal name is appropriate here, as it reminded them that the Deliverer for whom they looked, and who had himself undergone death, which they dreaded, was himself man, and that his manhood was unimpaired by his death. It was Jesus who died and the same Jesus who rose again. (Acts 1:11; Acts 2:32; Acts 2:36; Acts 9:5; 1 Timothy 2:5; 2 Timothy 2:8.) Death had not been final in his case, neither would it be in theirs.]died—The first cardinal point of the gospel of God con­cerning his Son is that he died—“ who was delivered up for our trespasses” (Romans 4:25); “ and gave himself up” (Ephesians 5:25); “ suffered” (1 Peter 3:18). This fact is always stated in direct terms.

The term as used in the Scriptures refers to two things: (1) The separation of the soul from the body and the cessation of the functions of the body and its return to “dust.” (Genesis 3:19.) In this sense Adam’ s body at the age of nine hundred thirty years died. (Genesis 5:5.) In this sense death awaits every human being. (Hebrews 9:27.) (2) The sep­aration of man from God. “ For the mind of the flesh is death.” (Romans 8:6.) Adam died in this sense the day he disobeyed God. (Genesis 2:17.) The descendants of Adam are born in the same state of separation from God. In this sense death describes the condition of all unregenerated men. (John 5:24-25; Romans 5:12-21; Ephesians 2:15; Ephesians 4:18; 1 John 3:14.) Death is the opposite of life.

It is definitely stated that God created man, called him into existence (Genesis 1:27); but the Scriptures nowhere state that he will ever cease to exist. The term “life” when used of man, as distinguished from the body— “the earthly house of our tabernacle” (2 Corinthians 5:1)— may be defined as conscious existence in communion with God. But when death is used of man, and not merely of the body, it is properly defined as conscious existence in separation from God. All out of Christ are dead, all in Christ have life. But all, whether living or dead, equally exist and are equally con­scious of existence. (Luke 16:19-31.) If death were no existence, the declaration that Jesus died would convey a thought contradictory to the plain teaching of the Scriptures and would obviously be untrue. Therefore, in whichever sense it is used, it is in the Scripture viewed as the penal consequence of sin, and sinners alone are subject to death; it was as the bearer of sin that the Lord Jesus submitted to death on the cross. (Romans 5:12; 1 Peter 2:24.) And while the physical death of the Lord Jesus was of the essence of his sacrifice, it was not the whole.

It is said: “ Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, . . .

My God, my God, why hast thou forsaken me?” (Matthew 27:45-46.) The darkness symbolized and his cry expressed the fact that he was left alone in the universe; he was forsaken. Hence, it is that the word of consolation, “sleep,” was not used of him in his death. Here, however, since not expiation of sin, but the resurrection of the saints is in view, attention is concentrated on the simple historical fact of the physical death of the Lord Jesus. (John 19:30.)and rose again,—That it was not possible that his Son should be held by death is the second cardinal point in the gospel of God concerning his Son. (Acts 2:24; Romans 1:4; 1 Corinthians 15:4.) “ When he had made purification of sins, sat down on the right hand of the Majesty on high.” (Hebrews 1:3.) [This is the only place in which Paul speaks of the resurrec­tion of the Lord Jesus as his own act. Ordinarily, he speaks of it as the act of God. (1:10.) ]even so them also that are fallen asleep in Jesus will God bring with him.—Jesus was the first fruits from the dead, and the first fruits were the promise of the coming harvest when all in Christ should come forth from the grave. [The same gospel that carried the assurance of the death and resurrection of the Lord carried also the assurance of the resurrection of all who believe on him.]1 Thessalonians 4:15 For this we say unto you by the word of the Lord,—Paul now gives the authority for this statement and shows how the dead in Christ shall share in the glorious coming of the Lord. By “ the word of the Lord,” he evidently means a revelation from the Lord direct to him. In what way prophets and apostles became conscious of supernatural in­spiration is not revealed; but elsewhere also Paul speaks of the consciousness of thus being moved. (Acts 18:9; 1 Corinthians 7:10; Galatians 1:12; Ephesians 3:3-12.) [The things to which refer­ence is made are such as the eye has not seen, or the ear heard, or had entered into the heart of man; they are out of range of the natural man.

The words of Paul assert that “ we say unto you by the word of the Lord,” and thus revealed them to him who spoke them, and certainly in the same words the Lord taught him to use. Evidently the Lord guided him to use these words, not because they were unfamiliar, but per­haps for the very purpose of preventing him from using words that were not familiar.]that we that are alive,—At the coming of the Lord Jesus, be­lievers will be divided into two classes, even as they were then at Thessalonica, the living and the dead.

But the time of that coming has not been revealed; it is among the secret things concerning which Jehovah has kept his own counsel. (Deuteronomy 29:29.) As a consequence in speaking of the coming of the Lord, Paul sometimes associates himself with those looking forward to resurrection (2 Corinthians 4:14); sometimes to those looking forward to change (1 Corinthians 15:51-52.) It is clear, therefore, that no conclusion can be drawn from Paul’ s lan­guage as to his personal expectations. He certainly shared in what should be the attitude of every generation of Christians— the desire for, and the expectation of, the coming of the Lord Jesus. Throughout his life, as his Epistles clearly show, he maintained the same attitude toward the great alternatives. His example and his words alike teach us to be prepared to meet death with unflinching courage, but, above all things, to look for the coming of the Lord.that are left unto the coming of the Lord,—These words are intended to show what is meant by the living. They were not necessarily the then living, though there was a reasonable hope that the Lord might come again during the lifetime of those who would read this Epistle, but those who will be upon the earth when the Lord comes.shall in no wise precede them that are fallen asleep.—This discloses that believers at the time of the Lord’ s second com­ing shall have no precedence of those that sleep. The dead in Christ shall rise before any change of the living saints shall take place.

If there is to be any priority at all, it will be in favor of the sleeping saints; these will be raised before any­thing is done for the living; they are to have the foremost place in the glorious events of the Lord’ s coming. Though dead, they are “ dead in Christ”— departed “to be at home with the Lord.” (2 Corinthians 5:8; Philippians 1:23.)1 Thessalonians 4:16 For the Lord himself shall descend from heaven,—The Lord is now in heaven at God’ s right hand. (Acts 7:55; Hebrews 1:3.) Thence he shall come forth.

No apparition will it be, but an actual and visible descent. The same person who ascended is he who will descend. Angels will accompany the Lord’ s coming. (2 Thessalonians 1:7; Matthew 25:30-31.) They will have their part to perform in the tremendous events of the day.with a shout,—[This word is peculiar and distinctive. It occurs nowhere else in the New Testament. It is used of an officer to his troops, or by a sea captain to his crew. It con­fines itself to a particular class; it is addressed to a distinct company; hence, is neither universal nor indiscriminate. It is a signal shout to Christ’ s own people and to no others. It will single out those who are asleep in Jesus Christ and pass all others by: it will be heard and understood and obeyed by the saints and by no others.

For Paul is there dealing with Christians alone; the wicked do not enter the circle the apostle addresses. The like significant fact appears in 1 Corinthians 15:35-58. Christians only are subjects of that great call. The wicked dead will certainly be raised and the living nations be judged. (John 5:28-29; Matthew 25:31-46.) But here God’ s people alone are in view. The shout singles out Christ’ s own dead and quickens them into life. It is an articulate sound, for it is the utterance of the Lord’ s own voice. (Matthew 24:31; John 5:25-29.) But in the passage before us God’ s people alone are in view.

The almighty shout singles out Christ’ s own from among the dead and quickens them into life. It is not an inarticulate sound that is meant, as a peal of thunder or the loud report of some powerful explosive, as is by some imagined; it is an articulate sound, for it is the utterance of the Lord’ s own voice.

Jesus said: “ Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (John 5:28-29.) At the tomb of Lazarus “ he cried with a loud voice, Lazarus, come forth.” (John 11:43.) The Lord Jesus Christ will utter his voice, will call from above to his sleeping people, and they shall hear and obey the call and come forth in incorruptible and glorious bodies. At his command they shall rise. Round this planet shall that mighty shout ring, penetrating every grave, piercing even the ocean’ s depth, and it will stir into life and call out into the eternal fellowship of the Lord the whole vast host of the righteous dead.]with the voice of the archangel,—[The word seems to de­note, not chief angel, but chief or ruler of the angels. They will have their part to perform in the tremendous events of that day. The voice of the archangel may be employed to summon the heavenly hosts and marshal the innumerable company of the redeemed, for “ they shall gather together his elect from the four winds, from one end of heaven to the other.” (Matthew 24:31.) An army associated with royalty gives an impression of power and grandeur. How exalted is this divine personage whose coming is attended by such a retinue— the marshaled legions of the skies!]and with the trump of God:—It is God’ s trumpet because employed in his heavenly service.

Paul calls it “ the last trump,” and adds, “ For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52.) [It is “ the last” because it sounds its awful peal in connection with the end. The trumpet, like the voice of the archangel, is but the instrument of God to accomplish his glorious purposes.

Through both these the descending Lord accomplishes his sovereign will in the resurrection of his sleeping dead and the change of the living saints.]and the dead in Christ shall rise first;—Those in Christ who are dead shall rise and ascend before those who are alive at his coming. [So little danger is there that those who die before the Lord comes will suffer loss; they will be the first to share in the glad triumph of their Redeemer. Immediately thereafter living believers will be fashioned anew in their bodies, and so made fit to dwell with Christ in glory. “ Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:51-52.) “ For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be con­formed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Philippians 3:20-21.) Just what is in this physical transformation is not revealed; but of some things touching it we may be sure. It will be the identical body and spirit of those then living that will be changed. It will be so complete and perfect that while the identity will be preserved it will be forever freed from all that is earthly, mortal; it will be a “ body of glory,” like the glorious body of the Son of God. Incorrup­tion and immortality will be the vesture of the saved and glorified.]1 Thessalonians 4:17then we that are alive, that are left,—[The phrase of verse 15 is here repeated, thus distinguishing as in 1 Corinthians 15:51-52 between those living and those dead in Christ at the time of his advent, marking the different positions in which these two divisions of the saints will be found. Just what is involved in the physical transformation is not disclosed and speculation is worse than useless.]shall together with them be caught up in the clouds,—“ To­gether with” implies full association.

Sundered as the saints will be at the Lord’ s return, some in their graves, others alive, and all scattered over the whole earth, they then shall be re­united nevermore to part.to meet the Lord in the air:—Not heaven, not in some sphere infinitely remote from this world, but in the upper regions of the lower atmosphere. As they ascend to meet him their bodies “ shall all be changed, in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52), thus their bodies shall be changed from natural into spiritual bodies, which, being fashioned after the likeness of his glorious body, shall be able to endure the brightness of his presence, which those in the flesh could not. (Revelation 1:17.)and so shall we ever be with the Lord.—On the night be­fore his crucifixion, Jesus said to his disciples: “ I go to pre­pare a place for you.

And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.” (John 14:2-3.) And he prayed on the night of his betrayal: “ Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.” (John 17:24.)1 Thessalonians 4:18 Wherefore comfort one another with these words.—Be­cause the dead shall be raised, and those who remain alive shall be caught up in the twinkling of an eye, and because this corruptible must put on incorruption, and this mortal must put on immortality. When our brethren in Christ sleep, we must “ comfort one another with these words.” These prom­ises of the future resurrection to those in Christ should be grounds of comfort to Christians when their brethren in Christ die. It is a sleep, a rest in Christ Jesus, whence they will come forth with new life and vigor and increasing joys. [What congregation is there in which there is not need of this con­solation? One needs the comfort today and another to­morrow; in proportion as we bear each other’ s burdens, we all need it continually. The unseen world is perpetually opening to receive those whom we love; but though they pass out of sight and out of reach, it is not forever. They are still united to Christ; and when he comes in his glory he will bring them with him.

Is it not strange to balance the greatest sor­row of life against words? Words, we often feel, are vain and worthless; they make no difference in the pressure of grief.

Of our own words that is true; but those we have been considering are not our own words, but the words of the Lord. His words are living and powerful. Heaven and earth may pass away, but they cannot pass. Let us comfort one another with these precious words.] Verse 1 1 Thessalonians 4As in practically all of the apostle Paul’s letters, the doctrinal foundation is followed by practical exhortations; although, of course, there is an overlapping in both sections. This chapter begins the second section of the epistle and contains an exhortation to sanctification (1 Thessalonians 4:1-8), admonitions concerning mutual love among the Christians (1 Thessalonians 4:9-12), and encouragement regarding the status of their Christian dead (1 Thessalonians 4:13-18). Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk, - that ye abound more and more. (1 Thessalonians 4:1) Finally … The Phillips translation renders this, “to sum up”; but as Morris said, “This is not the thought; finally' of English Revised Version (1885) andRSV is better. Perhaps for the rest’ will give us the sense of it."[1]We beseech and exhort … Kelcy stated that these two words “are practically synonymous though the second is stronger."[2] Also, there is a distinction in that “beseech” carries a certain note of tenderness which is not in the other. In the Lord Jesus … This is Paul’s great phrase used so frequently in his writings (169 times) to indicate the status of believers in relationship to Christ. Here the thought is that all of his instructions have been conveyed to them in respect of their common bond “in Christ,” and in view of his apostolic relationship to the Lord himself. How ye ought to walk … Paul’s use of this metaphor for living the Christian life is extensive. Implicit in this remark is the fact that Paul and his fellow-preachers had instructed the Thessalonians at the time of their conversion in the basic requirements of Christian living, making his admonitions here to be a plea that they would continue faithfully in the instructions they had already received. And to please God, even as ye do walk … Paul here credited them with being in the right way; and the second clause is to make that clear. One does not say to a Christian, “Do right,” except in the sense of growth and perseverance in the course already begun. That ye abound more and more … David Lipscomb observed that life is never a static condition. “There is no finality to progressive holiness while the believer remains on earth. Life is marked by either growth or decay."[3]Thus the only way to avoid slipping backward is to move forward. [1] Leon Morris, Tyndale New Testament Commentaries, 1,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 72. [2] Raymond C. Kelcy, The Letters of Paul to the Thessalonians (Austin, Texas: R. B. Sweet Company, Inc., 1975), p. 81. [3] David Lipscomb, Commentary on 1Thessalonians (Nashville: The Gospel Advocate Company, 1976), p. 45. Verse 2 For ye know what charge we gave you through the Lord Jesus.Through the Lord Jesus … This is best understood as a variant of Paul’s famed “in the Lord Jesus.” See under preceding verse. Inherent is the truth that Paul’s instructions had been those of the Lord himself. As Moffatt said: The apostles gave their orders on the authority of their commission and revelation from the Lord whom they interpret to his followers …. This appealed to the saying of Jesus which formed a part of “the unwritten sayings.” Thus 8a (below) is an echo of the saying preserved in Luke 10:16.[4]What charge we gave you … All of the commentators agree that the words here have a military ring, meaning “the orders we gave you,” thus accounting for the variation “through the Lord Jesus.” Paul was making it clear that his orders were actually those of the Lord, a fact further emphasized by the use of the great Old Testament word for “Lord.” As Hubbard put it, “Paul’s commandments were stamped with the authority of Jesus, who is Lord, the exalted Ruler of Life."[5][4] James Moffatt, The Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 33. [5] David A. Hubbard, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 816. Verse 3 For this is the will of God, even your sanctification, that ye abstain from fornication;Even your sanctification … Paul was about to cite three things which entered into sanctification: (a) abstaining from fornication; (b) possessing one’s vessel in a state of honor; and (c) refraining from defrauding a brother in this matter. Behold then the true definition of sanctification, which may be summed up in a word, moral living. Sanctification is not therefore some kind of special or second blessing, but an achieved status of upright character. One is truly sanctified when he is converted, believing, repenting and being baptized into Christ; but, as Kelcy maintained, “The state of sanctification is one which the Christian must be careful to maintain."[6]ENDNOTE: [6] Raymond C. Kelcy, op. cit., p. 84. Verse 4 that each one of you know how to possess himself of his own vessel in sanctification and honor,The meaning of this passage is disputed, but it seems to be improperly so. The RSV rendered this passage: That each one of you take a wife for himself in holiness and honor. The excuse for such a translation derives from the double meaning of two Greek words in the passage: (1) possess, which in classical Greek is sometimes used in the sense of acquire; and (2) vessel which is capable of meaning either wife or body. The English language has many words with double meanings, as well known to all; but the fault in the RSV derives from their adoption of meanings which would make Paul advocate a low view of marriage in which the wife is the property of her husband! This is contrary to everything in the New Testament. This is an extensive field of study, and we shall concern ourselves here with giving our reasons for preferring the KJV, ASV, the NEB and many other reputable renditions instead of the aberration advocated in RSV. The difficulty is compounded by the fact that, if vessel means body, the usual meaning of possess (acquire) is difficult to construe in such a sense, because it cannot be said that a man “acquires” his body. This however, is only an apparent difficulty. As Cousins noted, Papyri show that possess can mean simply to have; but here the sense may be to gain control."[7] F. F. Bruce rendered it, “Each of you must learn to control his own body."[8] While allowing the other meaning as possible, Barclay rendered it, “Each of you should know how to possess his own body."[9] As Morris declared, “The big difficulty in the way of accepting the meaning of body is the word acquire (literal meaning of the word possess)”; but he accepted the solution that the word “is found in the papyri with the sense of possess."[10] Moreover, the Old Testament usage is that of “gaining the mastery over that which one already has,” thus: “And the house of Jacob shall possess their possessions” (Obadiah 1:1:17). Therefore, there can be no objection whatever from the standpoint of scholarship in accepting the KJV and ASV renditions.

Morris, accordingly, gave the meaning of this verse as “Keep your bodies pure."[11][7] Peter E. Cousins, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 495. [8] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1971), p. 198. [9] Ibid. [10] Leon Morris, op. cit., p. 76. [11] Ibid. Verse 5 not in the passion of lust, even as the Gentiles who know not God;Some have expressed surprise that Paul spoke so forthrightly in this passage regarding the lustful sins of fornication and impurity; but, aside from the fact of every generation’s needing such instruction, the low pagan culture of the Gentile world of that era made it especially mandatory that in the matter of sexual purity the Christians should maintain the position of honor which their sanctification required. “The moral sense of the heathen was so perverted and their natures so corrupt that they looked upon fornication as a thing indifferent."[12] Our own age with its loose standards and vaunted “new morality” is hardly any better. As Barclay put it: The new morality is only the old morality brought up to date. There is a claimant necessity in Britain, as there was in Thessalonica, to place before men and women the uncompromising demands of Christian morality, “for God did not call us to impurity, but to consecration."[13][12] P. J. Gloag, The Pulpit Commentary, Vol. 21 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 74. [13] William Barclay, op. cit., p. 200. Verse 6 that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified.“There is no change of subject here, from licentiousness to dishonesty. Paul is still dealing with the immorality of men, only, now, as a form of social dishonesty and fraud."[14] Of course, Paul’s use of the term “defraud” suggests business dealings; but it should not be overlooked that all sexual dishonesty and indulgence is a fraud perpetrated against another. Testified … Again, there comes to view what is meant by “testifying” in the New Testament, the announcement of God’s commands with exhortation to obey them; that is true testifying in the New Testament sense. The Lord is an avenger … The Lord is an avenger in all wickedness; but here it is especially declared that the Lord will judge and avenge against the sexual vices under consideration. Sodom and Gomorrah were destroyed for gross wickedness, but it was their sexual impurity which precipitated their destruction. America needs the lesson of this in the most urgent sense at this very time. It seems nearly incredible to one brought up in the glory of a ful! Christian heritage that modern man could countenance and even advocate homosexuality as some in our own day are doing. May it be remembered that even if people decide in their arrogance to set aside God’s law in this regard, the Avenger will still bring judgment upon them. ENDNOTE: [14] James Moffatt, op. cit., p. 34. Verse 7 For God called us not for uncleanness, but in sanctification. Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you.He that rejecteth, rejecteth not man, but God … See comment by James Moffatt under 1 Thessalonians 4:2, above; also compare Luke 10:16. Moffatt also believed that “Holy Spirit” in this place does not refer to the Third Person of the Godhead, so much as it does to “the motive and power of the new life."[15]ENDNOTE: [15] Ibid., p. 35. Verse 9 But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another;Love of the brethren … love one another … Paul’s use of the word [@filadelfia] here, meaning love in the natural brotherly sense of affection that is natural among families, and used even of affection among animals, seems to suggest the word “instinctively”; for it is God who instills all instinctive qualities in man and beast. Nor does the statement “taught of God to love one another” deny this. If, on the other hand, Paul meant the love which he and his fellow-laborers had taught the Thessalonians, that too, in the ultimate sense, is being “taught of God.” It will be remembered when Peter confessed that Jesus is “the Christ the Son of the living God” (Matthew 16:16), a truth Peter had been taught personally by Jesus himself, that the Lord promptly declared, “Flesh and blood hath not revealed it unto thee, but my Father who is in heaven.” In any case, Paul here admitted that the Thessalonians were in full possession of the grace of loving one another. Would that all churches were so. Verse 10 for indeed ye do it toward all the brethren that are in Macedonia. But we exhort you, brethren, that ye abound more and more;Abound more and more … This is very similar to 1 Thessalonians 4:1, which see. A strong bond of affection had sprung up among the Macedonian Christians struggling against the pagan culture to maintain the faith and purity to which they were committed. A similar bond automatically exists wherever faithful souls are striving to maintain faith and purity in the midst of divisive and contrary influences. This writer often marveled at the strong bonds of affection among members of the Manhattan Church of Christ, New York City, in the long struggles there. Verse 11 and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you;The three classes addressed here are fanatics, busybodies and loafers; and, as Hendriksen noted, “Often one and the same person is all three!"[16] Whether or not there were special offenders in these categories, the seeds of such misconduct are in every mortal; and the admonition was needed in the preventive, if not the corrective, sense. Study to be quiet … Phillips’ rendition of this as “Make it your ambition to have no ambition” seems appropriate; for what is condemned here is the restless striving for attention, preferment and for what is vaguely called “success.” The quiet, unostentatious and tranquil life of a true Christian is to be preferred against all the more noisy life styles. Fanatics are doomed to frustration and defeat. Striving for religious excitement requires that something new and different be encountered constantly; and this inevitably leads the seeker into error. Busybodies are carriers of gossip, disturbers of the peace, troublemakers and thorns in the body of the believers wherever they appear. Loafers are especially detestable. While doing little or nothing on their own behalf, they require attention, goods and services of others that might be far better employed than in the maintenance of idlers and spongers off others. The antidote for all three classes is concisely stated in the great work ethic of the New Testament: Do your own business … work with your hands, even as we charged you …A paraphrase of Van Dyke’s quatrain is: Shout it ye lords of creation, And sing it ye sons of the kirk; The gospel of God and salvation Is surely the gospel of work! As Ward expressed it, “This is the charter of dignity for manual labor … work is not beneath the dignity of a free man."[17] Among the Greeks, work was despised as the employment of slaves; and it will be remembered that the false teachers of Corinth belittled Paul’s teaching because he labored with his hands. No wonder a civilization like that perished. “Christianity did not hesitate to insist on the dignity of common labor."[18]Even as we charged you … This identifies the work ethic as one Paul had already stressed among the Thessalonians; and, as already noted, “Paul used a verb often employed in the classics of the orders of military officers. There is a ring of authority about it."[19][16] William Hendriksen, New Testament Commentary, 1Thessalonians (Grand Rapids, Michigan: Baker Book House, 1965), p. 105. [17] Ronald A. Ward, Commentary on 1,2Thessalonians (Waco, Texas: Word Books, Publisher, 1973), p. 101. [18] Leon Morris, op. cit., p. 81. [19] Ibid. Verse 12 that ye may walk becomingly toward them that are without, and may have need of nothing.May walk becomingly … Again Paul employed the metaphor in which “walk” is used for living the whole of life. Toward them that are without … Paul was concerned that the Thessalonians have a good reputation among the non-Christian population, a goal which should be of concern to Christians of all generations. A good reputation of the saved for minding their own business and conducting holy and blameless lives not only made them more acceptable to their pagan compatriots, but also commended the gospel to persons not yet obedient to it. Have need of nothing … That person who through indolence or lack of application finds himself continually in need of assistance from others is, in fact, a parasite. It is the Christian’s first business to take care of himself and his dependents. As Barclay expressed it: The effect of the conduct of some of the Thessalonians was that others had to support them. Paul told them that they must aim at independence and never become spongers on charity. It is the Christian’s duty to help others; for many, through no fault of their own, cannot attain independence; but it is also the Christian’s duty to help himself.[20]For the better part of a whole chapter devoted to the development of the thought Paul expressed in this verse, reference is made to my Commentary on the Ten Commandments, pp. 53-57. ENDNOTE: [20] William Barclay, op. cit., p. 202. Verse 13 But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not as the rest, who have no hope.SECOND ADVENT OF CHRISTWe would not have you ignorant … This was one of Paul’s favorite ways of introducing a new and important subject. It is also found in Romans 1:13; Romans 11:25; 1 Corinthians 10:1; 1 Corinthians 12:1, and 2 Corinthians 1:8, in all of which, as here, the term “brethren” is used with it for the sake of conveying the idea of tenderness and affection in what he was about to say. Concerning them that fall asleep … This should not be understood in the limited sense of “have fallen asleep” (KJV), because it purposely included those already dead and others yet to die before the coming of Christ. Paul had not departed from Thessalonica a very long time before these lines were written, but already the death angel had descended upon the homes of some of the Thessalonians, accompanied by the inevitable grief precipitated by such an event. THE SLEEP OF DEATHThis beloved metaphor was frequently used by our Lord himself, as in the instances of Jairus’ daughter (Mark 5:39) and of Lazarus (John 11:11), and quickly adopted wherever Christianity was known. The very word “cemetery,” “[@Koimeterion], is derived from the word used here, [@koimao], and means a place of sleep.' "[21]To what extent, then, may solid doctrinal postulations be founded upon such a metaphor, which is obviously founded upon the superficial resemblance between a dead person and one who is merely asleep? Mason warned that no doctrine "may be deduced with precision, from such a metaphor";[22] and full agreement is felt with this. However, Christ used this metaphor just prior to performing two resurrections, and the apostle Paul would not have used it here, except for the purpose of suggesting "a continued (even if partly unconscious) existence, and the possibility of a reawakening."[23] In this light, therefore, it seems safe enough to construe this metaphor as teaching: (1) that death is not annihilation; (2) that the manner of existence is changed; (3) that there will be an awakening from death in a resurrection; and (4) that there will be a rejuvenation of bodily strength in the resurrection. That ye sorrow not ... Taken alone, these words do not convey Paul's thought. It is not "sorrow not," but "sorrow not as those who have no hope." Concerning the hopeless state of the Gentile world, it must be admitted that, here and there, a few lonely figures seem to have clung to thin threads of hope; but the darkness and despair which had fallen upon the Gentile nations due to their rejection of God and the consequent debauchery that followed was in every practical sense total. "The belief held generally by the Greeks was that there was no resurrection, that death was the end of all things."[24]Paul was about to make an argument for the encouragement of the Thessalonians; but in doing so, he did not introduce the doctrine of the resurrection as anything new, but as something they already knew and believed in. "Paul assumes their faith and argues from it. Their vivid and naive belief in Christ's advent within their own lifetime was the very source of their distress."[25] Thus it is certain that faith in the resurrection existed from the very first in Christianity. [21] Leon Morris, op. cit., p. 84. [22] A. J. Mason, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 140. [23] Ibid. [24] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 510. [25] James Moffatt, op. cit., p. 36. Verse 14 for if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him.If we believe, .... "There is no uncertainty implied by the use of the conditional, the same being an idiomatic way of arguing from a certainty, as when Jesus said, "If I go and prepare a place for you, I come again" (<a href="/bible/parallel/JHN/14/3" class="green-link">John 14:3</a>). Asleep in Jesus ... Stibbs construed the prepositional phrase in this passage as modifying "God will bring," rendering it: "Even so, through Jesus, God will bring with him those who have fallen asleep";[26] but this would seem to be both arbitrary and awkward. While true enough that the resurrection shall be accomplished "through Jesus," the thing in view here is that community of souls who are "asleep in Jesus." This passage does not deny the general resurrection of all the dead, but the general resurrection of unbelievers is not mentioned. The glorious promises of this passage are for them that sleep Jesus." Thus, again, the supreme importance of being Christ" appears as a mandatory prerequisite of receiving any Christian blessing. The apostle John wrote: "Blessed are the dead who die in the Lord (<a href="/bible/parallel/REV/14/13" class="green-link">Revelation 14:13</a>); and the same teaching is in Paul's words here. Before leaving this verse it is important to note the implications that are inherent in it. Moffatt states them thus: Since Paul left, some of the Thessalonian Christians had died, and the survivors were distressed with the fear that these would have to occupy a position secondary to those who lived until the Advent of the Lord, or even that they had passed beyond any such participation at all.[27]To these implications, there is another to be added. The Thessalonians who were the object of Paul's concern were not worried about themselves, but only about their deceased members, indicating that they fully expected to live to the Second Advent! Of course, this expectation was erroneous, and it may not be inferred that they had received any such false impression from what Paul had actually taught. The appearance of 2Thessalonians such a short time later to correct their false views proves conclusively that the false views were not of apostolic origin, but due only to their improper deductions. It should be remembered that Paul's instruction of them had been interrupted by persecution before it was concluded. [26] A. M. Stibbs, New Bible Commentary Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1159. [27] James Moffatt, op. cit., p. 46. Verse 15 For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep.By the word of the Lord ... "The most natural explanation of this is that Paul is quoting a saying of Jesus,"[28] and it is not revealed whether it was conveyed to the apostle personally by the Lord, or if Paul had received it through some other apostle, the preferable view being that Paul received from Jesus personally all that Jesus had previously delivered to the Twelve; and that here is a statement Paul included in his writings, but which was not included in any of the writings of the other apostles which have come down to us. There were countless sayings of Jesus that were not preserved for posterity (<a href="/bible/parallel/JHN/21/25" class="green-link">John 21:25</a>). In any event, the statement Paul here gave is absolutely authentic. That we that are alive ... Paul used the editorial "we," not meaning at all that he personally intended to survive to the Second Advent; but, as in Lightfoot's paraphrase, "When I say we,’ I mean those who are living, those who survive to that day."[29] Nothing could be more flimsy than the postulations of scholars built upon Paul’s famous “we.” It was his constant habit to identify himself with the readers, even those involved in sin (Hebrews 2:3 Hebrews 6:3). Here Paul identified himself with those who would survive to the Second Advent, but on other occasions he identified himself with those who would rise from the dead (1 Corinthians 6:14,2 Corinthians 4:14). Deductions based on Paul’s “we” are most undependable. See “Speedy Return of Christ” under 1 Thessalonians 1:10. As noted above, it is clear that the resurrection of unbelievers is not under consideration in this passage. As Hendriksen put it: Anyone can see that the apostle is not drawing a contrast between believers and unbelievers, as if, for example, believers would rise first, and unbelievers a thousand years later![30]Shall in no wise precede them that are fallen asleep … This flatly answered the question that was troubling the Thessalonians. There is no disadvantage to those who die before the coming of the Lord; as a matter of fact, having already undergone the necessary change that must come to all, they are a step nearer the resurrection and shall therefore “rise first” as Paul would say a moment later. Here it is presented negatively. The living shall not precede the dead saints in receiving the glory the Lord has prepared for them. [28] Leon Morris, op. cit., p. 86. [29] Ibid., p. 87. [30] William Hendriksen, op. cit., p. 115. Verse 16 For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first;Descend from heaven … This is not to be understood in a spatial sense at all. Paul’s words here are still the best way to declare the sudden manifestation of the Lord Jesus Christ at the cataclysmic end of this age. The manifestation will be upon the whole earth, and not merely upon some part of it; and there simply are no words which can adequately convey to finite understanding any meaningful description of it. As Kelcy said, “These words are not to be taken, necessarily, in a literal sense ú . . they are figures of speech”;[31] but this is not to deny the historical certainty of the great event here prophesied. A shout … Jesus cried “with a loud voice” over the grave of Lazarus (John 11:43); and, in the light of the passage before us, there must be some significance in it. The shout is here identified with the voice of the archangel and the sound of a trumpet; and evidently some fantastically penetrating sound will signal the onset of the Second Advent. Such sounds attended the giving of the Law of Moses on Mt. Sinai; but it is idle to speculate as to the meaning of such things. The Second Advent will also be with the clouds of heaven (1 Thessalonians 4:17), the same having been mentioned at the time of the Ascension (Acts 1:9-11), with the metaphor being changed to “flaming fire” in 2 Thessalonians 1:7, and with the Saviour himself having stressed the same thing (Luke 21:27). THE NEED OF THE SECOND ADVENTIf the human race is to survive the known and postulated fate of the terrestrial earth, it can only be by the supernatural intervention of the Creator through the Lord Jesus Christ. In a film, The Universe, shown repeatedly in May and June, 1977, at the Johnson Space Center, Clear Lake, Texas, top space scientists theorized that there are only three possible fates for any star, including our sun. These are: (1) it might become a great red giant with a new mass so gigantic as to envelop the earth;[32] (2) it could become a super-nova flaming to a million times its present size, and (3) it could conceivably collapse altogether with a gravitational field strong enough to draw all the solar satellites into a very small and exceedingly dense core with a magnetic field so powerful that not even light could escape from it, in which case a so-called “black hole” would be the result. Significantly, any of the projected methods of demise that scientists confidently predict, would involve the total “burning” of our earth and everything in it (2 Peter 3:10 ff); and no imagination is strong enough to envision the kind of “cloud” that would follow the instantaneous conversion of all the waters on earth into steam! Some such cloud, some such noise (who knows?) will signal the moment when the Son of God shall appear and save the redeemed; and it may be postulated that a new heaven and a new earth will by that time have been prepared. Significantly, the scientific community is as totally unaware of “when” such an event may occur as were our Lord and the holy apostles. It is most amazing that the old passages long known to refer to the end of the world, at which time, presumably, the Second Advent will be, have at last found the scientific world catching up with revelation that was given nearly two millenniums ago! [31] Raymond C. Kelcy, op. cit., p. 101. [32] Kenneth F. Weaver, “The Incredible Universe,” National Geographic Magazine, May, 1974 (Washington, D.C.: The National Geographic Society, 1974), Vol. 145, No. 5, p. 607. Verse 17 then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.Caught up in the clouds … “The Greek word for caught up' is rendered as "raplemur" in the Vulgate and other Latin versions, whence the event is sometimes called the rapture,’ or snatching away of the saints."[33]To meet the Lord in the air … Not to dwell with him “in the air,” but then to accompany him to the new heaven and the new earth. All kinds of speculation are postulated on these words. As Hubbard noted: Endless fellowship with Christ - where? Does the whole retinue ascend to heaven or return to earth? Any answer given will depend on the total interpretation of New Testament eschatology. Pre-tribulationists posit an ascension with a subsequent return to earth. Post-tribulationists hold that a descent to earth follows this reunion.[34]Chrysostom wrote the following: When the King cometh into a city, they that are honorable proceed forth to meet him, but the guilty await their judge within.[35]All the New Testament teachings concerning the things of the end of the world, the coming of Christ and the final judgment. were not given to tease the intellectual curiosity of believers; but they all must be understood in the light of the passage before us, which comes to us in a section of exhortations; and, in the light of the purpose of Paul’s words here, the passage supplies faith, confidence and certainty that death cannot rob any child of God of rewards which God may allow to be rightfully his. In the light of such a purpose, the passage does all it was intended to do, but it does not go beyond that. [33] A. M. Stibbs, op. cit., p. 1159. [34] David A. Hubbard, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 820. [35] A. J. Mason, op. cit., p. 141. Verse 18 Wherefore comfort one another with these words.Moffatt mentions the preservation of a letter dated from the pagan era of the first century, which reads as follows: [@Eirene] (Peace) to Taonnophris and [@Filon], Good cheer! I was as grieved and wept as much over Eumoiros as over Didymas, and I did all that was fitting, as did all my family … But still we can do nothing in such a case. So comfort yourselves. Goodbye.[36]How hopeless is such a letter! And what a world of difference in the pagan “comfort yourselves” and the glowing words of Christian faith, “comfort one another with these words!” Not only did the words of this passage allay the weeping, dry the tears and comfort the bereaved in Thessalonica, they are still doing so after some nineteen centuries have rolled away; and they are just as appropriate now as when they calmed and comforted the hearts of the bereaved in ancient Thessalonica. ENDNOTE: [36] James Moffatt, op. cit., p. 38.

“THE FIRST EPISTLE TO THE " Chapter Four IN THIS CHAPTER1) To understand how the Christian should increase more and more in such matters as obedience, holiness, love, and diligence 2) To appreciate the precious hope and comfort we have for those who have died in Christ SUMMARYWith this chapter Paul begins a series of apostolic instructions related to the Christian’s walk in holiness, especially in view of the coming of Christ. Urging them to abound more and more so that they might please God, he first focuses on their sanctification and the need to abstain from sexual immorality (1 Thessalonians 4:1-8). He then urges them to increase more and more in brotherly love, even though they had been taught by God to love another and did so toward all the brethren throughout Macedonia (1 Thessalonians 4:9-10). That they might walk properly toward outsiders, he urges them to lead quiet lives, mind their own business, and to work with their own hands (1 Thessalonians 4:11-12).

Paul then addresses the matter of those who have fallen asleep in Jesus. He did not want the Thessalonians to sorrow over them as others who have no hope. For just as God raised Jesus from the dead, even so He would bring with Him those who sleep in Jesus (1 Thessalonians 4:13-14). This leads to a description of the Lord’s coming, especially as it relates to how those who are alive and remain until His coming will in no way precede those who have died. Indeed, when the Lord comes from heaven, the dead in Christ will rise first, and we who are alive and remain will at that time be caught up together with them to meet the Lord in the air, to be with Him forever. Christians should therefore comfort one another with these words (1 Thessalonians 4:15-18). OUTLINE I. WALK IN (1 Thessalonians 4:1-8) A. TO PLEASE GOD (1 Thessalonians 4:1-2)1. An exhortation in the Lord Jesus to abound more and more (1 Thessalonians 4:1) 2. According to the commandments Paul gave them through the Lord Jesus (2) B. TO ABSTAIN FROM SEXUAL (1 Thessalonians 4:3-8)1. For this is the will of God, their sanctification (1 Thessalonians 4:3) 2. That each one know how to posses his own vessel (1 Thessalonians 4:4-5) a. In sanctification and honor (1 Thessalonians 4:4) b. Not in passion of lust, like the Gentiles who do not know God (1 Thessalonians 4:5) 3. That no one take advantage of and defraud his brother in this matter (1 Thessalonians 4:6) a. Because the Lord is the avenger of such things (1 Thessalonians 4:6 a) b. As Paul forewarned and testified (1 Thessalonians 4:6 b) 4. For God called us in holiness, not to uncleanness (1 Thessalonians 4:7) 5. To reject this is to reject God, who has also given us His Holy Spirit (1 Thessalonians 4:8) II. WALK IN LOVE (1 Thessalonians 4:9-10) A. AS TAUGHT BY GOD (1 Thessalonians 4:9)1. Concerning brotherly love, Paul really did not need to write anything (1 Thessalonians 4:9 a) 2. For they were taught by God to love one another (1 Thessalonians 4:9 b) B. TO MORE AND MORE (1 Thessalonians 4:10)1. Indeed, their love was manifest toward all the brethren throughout Macedonia (1 Thessalonians 4:10 a) 2. Yet Paul urges them to increase in their love even more (1 Thessalonians 4:10 b) III. WALK IN (1 Thessalonians 4:11-12) A. TO WORK WITH THEIR HANDS (1 Thessalonians 4:11)1. They should aspire to lead quiet lives, to mind their own business (1 Thessalonians 4:11 a) 2. Working with their own hands, as Paul commanded them (1 Thessalonians 4:11 b) B. TO WALK TOWARD (1 Thessalonians 4:12)1. Conducting themselves properly toward those outside (1 Thessalonians 4:12 a) 2. So that they may lack nothing (1 Thessalonians 4:12 b) IV. WALK IN HOPE (1 Thessalonians 4:13-18) A. WITH NO SORROW THOSE WHO HAVE DIED (1 Thessalonians 4:13-14)1. Paul does not want them to be ignorant (1 Thessalonians 4:13) a. Concerning those who have fallen asleep (1 Thessalonians 4:13 a) b. Lest they sorrow as others who have no hope (1 Thessalonians 4:13 b) 2. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus (1 Thessalonians 4:14) B. FOR WE SHALL BE WITH THEM WHEN CHRIST RETURNS (1 Thessalonians 4:15-18)1. Those who are alive when Christ comes will not precede those who are asleep (1 Thessalonians 4:15) a. The Lord Himself will descend from heaven (1 Thessalonians 4:16)

1. With a shout
2. With the voice of an archangel
3. With the trumpet of God b. And the dead in Christ will rise first (1 Thessalonians 4:16 b)

2. Then we who are alive and remain… (1 Thessalonians 4:17) a. Shall be caught up together with them in the clouds to meet the Lord (1 Thessalonians 4:17 a) b. And thus we shall always be with the Lord (1 Thessalonians 4:17 b)
3. Therefore comfort one another with these words (1 Thessalonians 4:18) REVIEW FOR THE CHAPTER1) What are the main points of this chapter?

• Walk in holiness (1 Thessalonians 4:1-8)
• Walk in love (1 Thessalonians 4:9-10)
• Walk in diligence (1 Thessalonians 4:11-12)
• Walk in hope (1 Thessalonians 4:13-18)

2. What did Paul urge and exhort them in the Lord Jesus to do? (1 Thessalonians 4:1)

• To abound more and more

3. What is the will of God regarding our sanctification? (1 Thessalonians 4:3)

• To abstain from sexual immorality

4. What should each person do regarding “his own vessel”? (1 Thessalonians 4:4-5)

• Possess it in sanctification and honor
• Not in passion of lust, like Gentiles who do not know God

5. Why should we be careful not to defraud our brother in this matter? (1 Thessalonians 4:6-7)

• Because the Lord is the avenger of all such things
• For God did not call us to uncleanness, but in holiness

6. If we reject Paul’s warning, who is it we are really rejecting? (1 Thessalonians 4:8)

• God, who has also given us His Holy Spirit

7. Why did Paul not need to write to the Thessalonians about brotherly love? Yet what does he urge them? (1 Thessalonians 4:9-10)

• Because they were taught by God to love one another
• Because they showed love toward all the brethren throughout Macedonia
• To increase more and more

8. What three things does Paul encourage them to do in order to walk properly toward outsiders and be lacking in nothing? (1 Thessalonians 4:11-12)

• Aspire to lead quite lives
• Mind their own business
• Work with their own hands

9. Why did Paul not want them to be ignorant concerning those who have fallen asleep? (1 Thessalonians 4:13)

• Lest they sorrow as those who have no hope

10. Who will God bring with Jesus? (1 Thessalonians 4:14)

• Those who sleep in Jesus

11. What is said of those who are alive and remain until the coming of the Lord? (1 Thessalonians 4:15)

• They will by no means precede those who are asleep

12. List the order of events that will occur when Jesus comes again (1 Thessalonians 4:16-17)

• The Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God
• The dead in Christ will rise first
• We who are alive shall be caught up together with them in the clouds to meet the Lord in the air
• Thus we shall always be with the Lord

13. In view of these coming events, what we should we do? (1 Thessalonians 4:18)

• Comfort one another with these words

Questions by E.M. Zerr On 1st Thessalonians 41. What words teach necessity of growth ? 2. Repeat the urging words Paul uses. 3. On what name is this urging done? 4. For whose pleasure should they live ? 5. How had they first learned of this? 6. In what form of authority was it given? 7. To what state does God will them to attain ? 8. From what must they abstain for this? 9. Give another word for possess in verse 4. 10. State the source of our bodies. 11. Name the honored inhabitant of our bodies. 12. What word here means evil desire? 13. Of whom are the Gentiles ignorant? 14. Connect “ defraud” with 3rd verse. 15. What will be received from the Lord for this? 16. Tell the previous information they had received. 17. What word is here set over against holiness? 18. Against whom is the transgression counted? 19. When was this principle taught elsewhere? 20. In despising God what else do we reject? 21. Distinguish brotherly love from other kind. 22. Of whom is such quality taught ? 23. Had the teaching been heeded ? 24. What further requirement is here made? 25. How was their love shown not to be partial? 26. Explain meaning of “ quiet” verse 11. 27. Attend to what affairs? 28. Perform what kind of labor? 29. Was this for exercise only? 30. Connect this with “ honesty” verse 12. 31. How would they avoid lack? 32. What subject is next introduced? 33. How are they asleep ? 34. Does Paul forbid sorrowing? 35. What distinction does he make? . 36. Hope for what? 37. Which class of the dead is here considered? 38. Is this restricted to one’ s relations? 39. Does this passage teach “ future recognition” ? 40. Who is “him” last word of 14th verse ? 41. From where and to where will God bring these ? 42. Will all Christians die? 43. Explain “prevent” verse 15. 44. In what manner will the Lord descend ? 45. Are 2 literal resurrections taught in the Bible ? 46. Compare “first” and “prevent” verse 16. 47. Connect “then,” verse 17 with “first” verse 16. 48. What will happen to the living? 1 Cor. 15. 51, 52. 49. After this what will take place? 50. Give Paul’ s conclusion on this great truth.

1 Thessalonians 4:1

1 Thessalonians 4:1. The gist of this verse is that the brethren in Thessalonica had been informed by Paul about how they should live. To please God, it was necessary that they grow or abound more and more in that good manner of walk.

1 Thessalonians 4:2

1 Thessalonians 4:2. Paul always made it plain that he was not preaching on his own authority. He had learned that nothing would be acceptable to God that did not agree with his Son. He understood that the former system under the law was replaced by that under Christ. (See Philippians 3:9.)

1 Thessalonians 4:3

1 Thessalonians 4:3. The Thessalonians were Gentiles in the flesh, and had formerly lived in the indulgences of carnal pleasure, prominent among them being that of fornication; some even mixed it with their idolatrous exercises. Sanctification is from , which Thayer defines, “consecration, purification.” Acts 15:9 says that the hearts of mankind are purified by faith, and Romans 10:17 says that faith comes by hearing the word of God. All of this shows that sanctification is the result of hearing (in the sense of heeding) the word of God, thus giving another name for righteousness.

1 Thessalonians 4:4

1 Thessalonians 4:4. Possess is a key word in this verse. It comes from KIAOMAI, which Thayer defines, “to acquire, get or procure a thing for one’s self.” The sexual desire is a natural one, and God has provided a lawful means of gratifying it, namely, the marriage relation. A wife is called a vessel (1 Peter 3:7), and Paul means for a man to possess (acquire) a wife as the means of lawful gratification, instead of finding satisfaction by committing fornication. The same thing is taught in 1 Corinthians 7:2 as to the proper means of sexual gratification.

1 Thessalonians 4:5

1 Thessalonians 4:5. The original Greek word for concupiscence is defined by Thayer, “desire for what is forbidden, lust.” The verse means the opposite of the preceding one. To commit fornication would be to obtain that which is forbidden by the Lord. The Thessalonians were Gentiles, but they had been made acquainted with God, and hence were expected not to do like the Gentiles who do not know Him.

1 Thessalonians 4:6

1 Thessalonians 4:6. Defraud his brother. When a man commits fornication, he has the relation with a woman who is another man’s wife or some man’s unmarried daughter. To do so is “to gain or take advantage of another, to overreach,” which is Thayer’s definition of the word defraud in our verse. God will revenge all who do this, and Paul gives warning in this epistle, even as he had done previously when among them.

1 Thessalonians 4:7

1 Thessalonians 4:7. This verse gives us a clear meaning of holiness. The subject being discussed is forncation, which is still under consideration in this verse. Hence the conclusion is that refraining from the uncleanness of fornication would be to show a quality of holiness.

1 Thessalonians 4:8

1 Thessalonians 4:8. Thayer defines the original for despiseth, “to reject, refuse, slight.” When a man commits fornication he rejects the law against that evil and does wrong against man; that is, a human being. However, Paul means that it is not only a sin against man, but it is also against God, the giver of law against the evil act. It is just that God should restrict us in our bodily practices, since He has given unto us his holy Spirit. The practical use of this Spirit with us is the teaching which He offers through the inspired word, that shows man a higher life in the use of his body.

1 Thessalonians 4:9

1 Thessalonians 4:9. The duty of mutual love is not new to the New Testament teaching. Leviticus 19:18 commanded, “thou shalt love thy neighbor as thyself,” and the same thought is expressed in Psalms 133:1. But the command is given new meaning for Christians by the unspeakable example of love that was shown to the world by Jesus.

1 Thessalonians 4:10

1 Thessalonians 4:10. These remarks were not in the nature of criticism, for the brethren in Thessalonica had shown their love for others in that they displayed the good example to the other Macedonians (chapter 1:7). The point is that Paul wishes them to increase in the good spirit.

1 Thessalonians 4:11

1 Thessalonians 4:11. To study means to be concerned, and be quiet denotes to be settled and not meddlesome. It is explained by the apostle in the same sentence where he says to do your own business. To work with your own hands means to engage in some manual labor or occupation that will bring them an income. Paul had given these instructions orally when he was in their midst. (See 2 Thessalonians 3:10.)

1 Thessalonians 4:12

1 Thessalonians 4:12. To walk honestly means to walk in a becoming manner. To be dependant upon others for the necessities of life is not always a fault, but it is so if one brings the condition on himself by a spirit of idleness. Them that are without refers to the people of the world. If they see Christians who are not willing to work for their own living, they will have an unfavorable opinion of the Gospel. In 2 Thessalonians 3:10, Paul teaches that if a man will not work when he is able, he has no right to the good things of life. It is very plain that a lazy man is not a true Christian.

1 Thessalonians 4:13

1 Thessalonians 4:13. Would not have you to be ignorant simply denotes that Paul did not wish the brethren to be uninformed on the subject he was about to discuss. Them which are asleep means the Christians who had died, the last word being a figure of speech based on the apparent condition of those who are dead. The term is used with reference to death in the following passages. Acts 7:60 Acts 13:36; 1 Corinthians 15:6 1 Corinthians 15:51; 2 Peter 3:4. Sorrow over the death of loved ones is natural and right, which Jesus showed by his attitude toward the sisters of Lazarus (John 11:35). But there is a difference between the sorrow when it is for those who “sleep in Jesus,” for in that case there is a hope of a happy life after the resurrection.

1 Thessalonians 4:14

1 Thessalonians 4:14. If we believe, etc., means that it is as reasonable to believe one part of this verse as the other. The resurrection of Christ is a fact, hence the same God who brought his Son from the dead and up to Heaven, is able to bring others from death into Heaven. The same thought is expressed in other words in Hebrews 2:10, where it is said that God will be “bringing many sons unto glory.” It should not be overlooked that it is only those who sleep in Jesus who are being given such a prospect. All the dead will be resurrected at the last day (John 5:28-29; Acts 24:15), but the resurrection of the unsaved is not being considered at all in this chapter.

1 Thessalonians 4:15

1 Thessalonians 4:15. Paul, speaking on authority of the word of the Lord, takes it for granted that there will be Christians living when the resurrection day arrives. The same is taught in 1 Corinthians 15:51, and hence we have the assurance that no matter what may happen among the people of the world, true Christianity “shall not perish from the earth” while it is permitted to exist. Prevent is from PHTHANO, which Thayer defines, “to precede.” The faithful disciples who are living when Christ comes will not precede the ones in their graves in going up to meet Him to be taken to heaven.

1 Thessalonians 4:16

1 Thessalonians 4:16. Shout is from , which occurs only once in the Greek New Testament. Thayer defines it, “an order, command, specifically a stimulating cry.” He then explains that by which animals are roused and urged on by man, as horses by charioteers, hounds by hunters, etc., or that by which a signal is given to men, such as to rowers by the master of a ship; to soldiers by a commander; with a loud summons, a trumpet-call.” The Englishman’s Greek New Testament translates it, “a shout of command.” Matthew 16:27 shows that when Jesus comes again, he will be “with his angels.” They will be ac- companied by the archangel (whose name is Michael, Jude 1:9), whose voice will announce the coming of the great Master and Judge. Trumpets have long been used to signal the approach of important events, especially those of conquest (Exodus 20:18; Numbers 10:1-9; Joshua 6:1-5; Judges 6:34-35; 1 Samuel 13:3; and many others). The second coming of Christ will mark his final victory over all his enemies (1 Corinthians 15:24-26); it will be fitting, therefore, that the event be signaled with the trump of God. Shall rise first.

This cannot mean the first resurrection numerically, implying a second, for there will be only one literal resurrection; everybody will rise in the same hour (John 5:28-29). The word is explained in Thayer’s lexicon to mean “before anything else is done.” The idea is that the dead in Christ will be raised before the living in Christ are changed and taken up to meet Christ.

1 Thessalonians 4:17

1 Thessalonians 4:17. Alive and remain refers to the Christians who will be living on the earth when Christ ccmes. Caught up together means that after the dead in Christ have been raised incorruptible (1 Corinthians 15:52), and the living in Christ have been changed (same verse), then all will ascend in one group to meet the Lord in the air. So shall we ever be with the Lord. The first word refers to the condition just described, namely, the righteous changed into an incorruptible body, and living in the constant presence of the Lord. This denotes that no sin will ever be committed by the righteous after the resurrection. The same grand truth is taught in Revelation 22:11.

1 Thessalonians 4:18

1 Thessalonians 4:18. Comfort is rendered “exhort” in the margin, and that is one of the definitions given in the lexicon. However, verse 13 indicates that Paul wrote these verses for the comfort of those who were sorrowing over the dead, hence the word in the common version is correct.