But we do not wish you to be ignorant, brethren, concerning them that are fallen asleep, to the end that ye be not grieved even as also the rest who have no hope.
The believers at Thessalonica were waiting for the Lord to return, and then some of their number died. Their grief exposed something they had never been taught. Paul answers it, and his answer shows what death now is for a Christian, and what sorrow belongs to those who know it.
Their fear was not that their friends were unsafe. It was that they had missed out.
This hope will not be disappointed. But as time went on and Christ still did not come, some of them "fell asleep." This troubled them. They thought the believers who had died might miss all the blessings and glories of the reign of Christ — blessings that those still alive on earth when Christ appeared would enjoy. They had little doubt about their eternal blessing, or about enjoying the heavenly blessings of the Father's house. But they feared they would miss the glories of the kingdom.
One writer traces the gap to how new they were in the faith:
No one had yet taught these Christians — warm and earnest-hearted, but young in the faith — how believers who had died could be with the Lord when He comes and share His glory. They were so full of the expectation of the Saviour's return that they had never thought of any of them dying before He came.
Their grief looked like the grief of people who have no hope. One writer asks how that could be:
Their grief was as excessive as the grief of everyone else — Jews, or rather people who do not know God — who have no hope. Why such extreme sorrow over people who, when they were called away, knew God's love and salvation in the Lord Jesus? Is eternal life worth nothing? Is the forgiveness of sins, or having the Holy Spirit? It can only have been ignorance on their part... So it was for lack of knowing better that they had given in to thoughts which plunged them into Christ-dishonouring sorrow.
Paul does not forbid grief itself.
Do not misunderstand these words. Believers are not forbidden to grieve. Not at all. God does not want His children to be unfeeling. He wants us to feel what we meet along the way, but He does not want us swallowed up by it, as others are. "The Hope" comes into the Christian's sorrow. It sweetens the most bitter cup and brightens the darkest hour.
Scripture uses one word for Christ's death and another for the believer's. The difference is deliberate.
Look closely at the words used here. We can be sure they are exact, as the words of Scripture always are. "Jesus died;" His people only "fall asleep." For Him it was truly death, in all its reality and severity, as the judgment on sin — the sign and picture of a deeper judgment. For them it is only "sleep" — rest and refreshment, and from it they rise to a day that never ends and never fades.
Some have taken this picture to mean the soul itself is unconscious until the resurrection. Darby rejects that, and he answers by asking who it is that falls asleep:
These passages show every Christian with spiritual understanding how absurd this idea is. And more than that: Scripture never speaks of the soul sleeping. It is a beautiful expression. It means that death was only falling asleep, to wake again. But it is always the person who falls asleep, never the soul... Scripture always says the person falls asleep, never the soul. It always means the Christian has died. It is a beautiful way of saying that he is not, as we put it, "dead and gone."
There is an obvious comfort to offer someone who is grieving. Paul passes it by.
Does he blame them for hoping too eagerly for the return of Jesus? Does he say they were too taken up with it, or that they were excited and lacked sober sense?... Not one such word falls from the apostle's pen... Nor does he comfort those who mourn in the usual way, by reminding them that they will soon follow — that they will soon be with their loved ones again in heaven. No indeed. True as that may be, he does not offer it as a ground of comfort.
- Ignorance. Their distress came from a gap in their teaching, not from weak faith. They feared their dead friends had lost their share in the coming glory.
- Excess. Sorrow goes wrong when it copies the sorrow of people who have no hope. These believers knew God's love, forgiveness of sins and eternal life. Kelly calls grief like theirs "Christ-dishonouring."
- Permission. Tears are allowed. Being swallowed up by them is not.
- Sleep. Christ's death bore the full severity of judgment. The believer's death is sleep — rest that ends in waking. And it is the person who sleeps, never the soul.
- Direction. Paul does not point mourners to where their friends have gone. He does not promise they will soon follow. He points them to the hope that comes into a Christian's sorrow.
For if we believe that Jesus has died and has risen again, so also God will bring with him those who have fallen asleep through Jesus.
Believers in Thessalonica were grieving over fellow Christians who had died. Paul's answer does not start with the grave. It starts with two facts about Jesus, and from them draws a conclusion about everyone who has fallen asleep.
The verse before this one tells the Thessalonians not to grieve like people who have no hope. That is not a command to feel nothing.
Do not misunderstand these words. Saints are not forbidden to sorrow. By no means. God would not have His children unfeeling. He would have us feel the circumstances of the way, but would not have us swallowed up by them, as others are. "The Hope" comes into the Christian's sorrow. It sweetens the most bitter cup and brightens the darkest hour.
The verse uses two different words for what happened, and the difference is deliberate.
Let us look closely at the words used here, for we may be sure they are exact, as always in Scripture. "Jesus died"; His saints only "fall asleep." With Him it was death itself, in all its reality and severity as the judgment upon sin. It was the sign and type of a deeper judgment. With them it is only "sleep" — rest and refreshment, from which they rise to a day that never ends and never fades.
Some take that word "sleep" to mean the soul itself goes unconscious until the resurrection.
Some say that at death the soul goes to sleep, and does not wake until the resurrection. But Scripture connects the thought of "sleep" with the body. The thought of "sleep in Jesus" only refers to the believer. Death is now robbed of its terrors for the Christian, so that it can be described as "sleep."
Older translations read "asleep in Jesus." Here the wording is "through Jesus," which can be taken in more than one way.
So we can appreciate the tenderness of the expression, "those who have fallen asleep through Jesus." Better still, I think: "those who have been laid asleep by Jesus" — by Him who holds the keys of death and hades, and who is their Saviour. Take it the first way, and the meaning is that "through Jesus" — through His work for them — death had become to them only a sleep. But that seems a strange way of saying it. Taken the second way, the words imply both the Lord's rule over death and His tender care of His people.
Paul rests the future of the dead on something already settled in the past.
The first thing he assures them is that God will bring these departed saints with Jesus when He comes again. In the last verse of chapter 3 he had spoken of "the coming of our Lord Jesus Christ with ALL His saints." Here he strengthens that assurance. The "all" includes those who "sleep in Jesus." God will bring them with Christ as surely as Jesus Himself died and rose again. For faith, the death and resurrection of Christ are the standard of absolute truth, reality and certainty.
Paul cures their ignorance by pointing them to a Person, not to a theory.
These saints were in ignorance, and sorrow was the result of their ignorance. The Apostle wants to dispel their darkness and wipe away their tears. And the way he takes is the only effective way of clearing the clouds and ending the sorrow. He presents Christ. He reminds us that Jesus has died and is risen again. His death and resurrection are the great pattern of those who sleep. Christ rose in secret, and His sleeping saints will rise the same way.
The promise is about the people themselves, not only their spirits.
It does not mean the Lord receiving them. Nor does He bring their spirits with Him to rejoin their bodies from the graves. It means that God will bring those who have fallen asleep with His Son, when He comes with all His saints. They will all be in that glorified company.
But how can people who are in their graves come with Him?
It is clear from Scripture that He does not find His church on earth when He appears in glory, but that it comes with Him. He first catches it up to Himself, and then it comes forth with Him in His glory.
- Ground. Everything rests on two facts already true: Jesus died and rose. What God did for Him settles what He will do for His own.
- Sleep. Jesus tasted death as judgment; for His people it is sleep — a word tied to the body, not to an unconscious soul.
- Through Jesus. He who holds the keys of death and hades lays His own to sleep. His rule over death and His care for His people meet in that word.
- Brought. God will bring them with His Son when Christ appears in glory. To do that, He first catches them up to Himself.
- Comfort. Grief is allowed; hopeless grief is not. The hope does not remove the tears; it sweetens them.
(For this we say to you in [the] word of [the] Lord, that *we*, the living, who remain to the coming of the Lord, are in no way to anticipate those who have fallen asleep;
Believers in Thessalonica had died, and their friends feared the dead had missed the Lord's return. Paul answers not with advice but with a word from the Lord Himself: the dead lose nothing.
The opening phrase tells us where this teaching came from.
Paul introduces this explanation with the words "this we declare to you by a word from the Lord." That shows what follows is not something already made known, but something freshly revealed. His authority for saying it is not Old Testament scripture, and not anything said before, but the direct revelation of the Lord.
The Old Testament already said much about the future. This was not part of it.
This was a new revelation, as he hints when he opens the subject in verse 15. The day of the Lord was not a new revelation. Hardly any great subject comes up more often in the Old Testament, from Isaiah to Malachi. Even where that phrase is missing, the idea is usually there. But the Old Testament never made known what the apostle teaches the Thessalonian believers here. They are distinct truths.
The Thessalonians had no New Testament to consult and no comfort from the culture around them.
This is a special and unique revelation, which he gives to the grieving Thessalonians. It was prompted by the mistake they had made when some of their fellow believers died. They feared that these dead friends had lost their share in the coming glorious meeting between the Lord and His saints... (Their pagan neighbours had no hope of meeting loved ones again after death. The classic Greek and Roman writers are full of bleak words about the hopelessness of death.) We must remember that the New Testament did not yet exist.
Their distress came from strong faith, not weak faith.
Some people today are quite surprised that anyone found this hard. But the sorrow of the Thessalonians came from the simplicity of their faith, and people feel no difficulty now partly because they have no real faith in it. If they had more faith, they might have their puzzles too — not at the end, but, as usual, at the start.
Older English Bibles say the living "shall not prevent" those who have died. Today that reads as the opposite of what Paul meant.
The meaning of a word is decided not by where it came from but by how it is used. Take the word prevent. Going by its origin, it would mean to come before, or to get there first. When the Authorized Version was made in 1604 A.D., that was still how people used it, so the translators put it in Matthew 17:25 and 1 Thessalonians 4:15. Today it is never used in that original sense, but always to mean hinder.
The promise removes the fear of being left behind, and then goes further.
So it is clear that if there is any moment of difference, it favours those who sleep, not those who remain alive. Those who are asleep are woken first. Remember, sleep is for the body. Scripture never says or assumes that the soul is asleep.
Paul counts himself among the living rather than the sleeping. Some have used that against him.
See how the apostle kept on expecting the coming of the Lord. Some people have dared to say that Paul made a mistake in expecting the Lord to come in his own day. They are the ones making an awful mistake. God never revealed when Christ would come, and Paul did not pretend to know it. But he knew the time had come when we should always be expecting Him... That is why Paul put himself in this group: "we who are alive, who are left until the coming of the Lord." He lived like a man who expected Christ every day.
Commentators differ on how firmly Paul ties himself to that group. Kelly reads the wording more loosely:
The flexible use of the Greek present participles here does not force us to take the Apostle as saying that he would be one of those alive at the time; nor does the English wording of the common translation... The form of words may certainly mean "those of us who," and so on. ... It was from God, for the good of believers all through this age, that he left the "blessed hope" of that event in such general terms.
- Authority. The words "by a word from the Lord" mark a fresh revelation, not old ground restated.
- Occasion. Their grief came from simple faith: they feared their dead friends had lost their share in that hope.
- Correction. "Prevent" in older Bibles means go before, not hinder; the living will not get there first.
- Reversal. The sleepers are not left behind. They are raised first, and it is the body that sleeps, never the soul.
- Posture. Paul puts himself among "we who are alive." He expected Christ daily, and readers ever since are meant to wait the same way.
for the Lord himself, with an assembling shout, with archangel's voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first;
Believers in Thessalonica had died, and their friends feared they had missed the Lord's return. Paul answers with three sounds — a shout, a voice, a trumpet — and with an order: the dead rise first.
The first phrase carries the weight of the whole verse. Angels, voices and trumpets all take second place to it.
That statement is emphatic: "The Lord Himself will descend." In that supreme hour He will not act through a deputy. He will come Himself! He will descend with an assembling shout. Countless angels will serve, for the archangel's voice will ring out. The hosts of God will be on the move, for the trumpets of God will sound. Yet all these are secondary to the mighty action of the Lord Himself. Verse 16 gives us His sudden descent from heaven into the air, and the exertion of His power — the voice that wakes the dead.
The ESV translates this shout as "a cry of command." Its background shows who the call is for.
The word used here is the technical word for an admiral's call to his seamen, or a general's to his soldiers. More widely, it is any special call of command to those in a special relationship with the one commanding them. It is not a call to the world — it is not a call to everybody. The gospel is that, and thank God for it; but this shout is only for those who know His voice, who have heard Him already... The word "shout" has nothing to do with loudness, and just as little to do with being for everyone — the very reverse.
The archangel has a name, and his links point beyond the church.
The archangel is Michael (Jude 9). He is Israel's prince (Daniel 10:21), the great spiritual power that stands for Israel. Every time Scripture names him, it is about events in the history of that nation... If this is the interpretation, we have here three widening circles. (1) The Church, (2) Israel, (3) All men... As I have said, the church will respond at once. The work will be slower for Israel, but from that moment the nation will begin to move...
Commentators differ on how far to press this.
Some have suggested that the archangel's voice may have some connection with the raising of Old Testament saints at the coming of the Lord. Without more solid grounds it would be unwise to decide whether this is so. But at least we can see that the occasion will be one of great angelic rejoicing.
Trumpets sound elsewhere in Scripture as warnings of judgment. This one is different.
We also hear "the trumpet of God," and this is a divine, declared testimony. For the church on earth it will be "the last trumpet" (1 Cor. 15:52). The seven trumpets of Revelation are of a different order. They are trumpets of judgment, sounding a clear testimony to a world in rebellion against God. Saints, however, will hear this "trumpet of God," and it gathers them together to the Lord. As others have pointed out, this seems to connect with Numbers 10:4. There the blowing of one trumpet was the signal for the princes of Israel to gather to Moses.
The word "first" was the point the grieving Thessalonians needed.
He assures their hearts about the order of events connected with His coming. The first thing that happens is the resurrection of those who have fallen asleep in Jesus. They lose nothing by having departed. They will be the first ready to go up and meet the Lord... This is grace, the grace of the Lord Jesus. At the same time we know that God will accomplish every event connected with His coming in a moment, in the twinkling of an eye. No one can measure the interval.
The phrase "dead in Christ" marks out one particular group.
Old Testament saints will certainly share in the first resurrection. But Paul is writing here only about Christians, so Old Testament saints are not in his mind. Those who "sleep in Jesus" in verse 14 are the same group as "the dead in Christ" in verse 16. At His coming the Lord will wake them and call them out of their graves, and that is why Scripture describes them as sleeping. He has abolished death and has brought life and immortality to light through the gospel (2 Tim. 1). So death for the believer is only a passing sleep... As far as this world is concerned, saints are dead just like sinners. But the added words — "in Christ" — mark them out as the Christian dead.
- Himself. No messenger, no deputy: every other sound in the verse serves the Lord's own descent.
- Shout. The word is a commander's call to his own troops — not loudness, not the world, but those who already know His voice.
- Voice. The archangel's voice widens the circle toward Israel. Writers caution against pressing the link too far.
- Trumpet. This trumpet gathers; it does not judge. It stands apart from the trumpets of judgment in Revelation.
- First. The order settles the grief. The Christian dead rise before the living move, so no one who has fallen asleep loses anything.