1 Thessalonians 4:13

Contextual Overview

¹³ Brothers and sisters, we want you to know about those who have died. We don't want you to be sad like other people—those who have no hope. ¹³ But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. ¹³ I wolde not brethren have you ignoraut concerninge them which are fallen aslepe that ye sorowe not as other do which have no hope. ¹³ But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. ¹³ But we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve as indeed the rest of mankind do, who have no hope.¹³ Brothers and sisters, we want you to know about those Christians who have died so you will not be sad, as others who have no hope. ¹³ But we would not have you ignorant, brothers, concerning those that fall asleep; that you do not sorrow, even as the rest, who have no hope. ¹³ But I would not have you to be ignorant, brethren, concerning them who are asleep, that ye sorrow not, even as others who have no hope. ¹³ But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. ¹³ But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope.

Bible Verse Review
  from Treasury of Scripure Knowledge

I would: Romans 1:13, 1 Corinthians 10:1, 1 Corinthians 12:1, 2 Corinthians 1:8, 2 Peter 3:8

which are: 1 Thessalonians 4:15, 1 Thessalonians 5:10, 1 Kings 1:21, 1 Kings 2:10, Daniel 12:2, Matthew 27:52, Luke 8:52, Luke 8:53, John 11:11-13, Acts 7:60, Acts 13:36, 1 Corinthians 15:6, 1 Corinthians 15:18, 2 Peter 3:4

ye sorrow: Genesis 37:35, Leviticus 19:28, Deuteronomy 14:1, Deuteronomy 14:2, 2 Samuel 12:19, 2 Samuel 12:20, 2 Samuel 18:33, Job 1:21, Ezekiel 24:16-18, John 11:24, Acts 8:2

which have: Ephesians 2:12, Job 19:25-27, Proverbs 14:32, Ezekiel 37:11, 1 Corinthians 15:19

Reciprocal: Genesis 24:67 - comforted Genesis 44:31 - when he Genesis 50:1 - wept Leviticus 21:2 - General Leviticus 25:28 - he shall Psalms 4:8 - I will Psalms 16:9 - my flesh Proverbs 3:24 - and Song of Solomon 6:2 - and to Song of Solomon 7:9 - those that are asleep Ezekiel 44:25 - General Mark 5:39 - not dead Luke 7:13 - Weep not Luke 20:36 - can Acts 4:2 - preached Acts 9:39 - and all Acts 27:20 - all 2 Corinthians 2:7 - overmuch Philippians 1:21 - to die 1 Thessalonians 4:14 - sleep 1 Peter 1:3 - by

Cross-References

Job 15:22
They dare not go out into the darkness for fear they will be murdered.

Job 15:22
He believeth not that he shall return out of darkness, and he is waited for of the sword:

Job 15:22
He does not believe that he shall return out of darkness, And he is destined for the sword.

Job 15:22
Evil people give up trying to escape from the darkness; it has been decided that they will die by the sword.

Job 15:22
He does not expect to escape from darkness; he is marked for the sword;

Job 15:22
He believeth not that he shall return out of darkness, and he is waited for by the sword.

Job 15:22
He doesn't believe that he shall return out of darkness, He is waited for by the sword.

Job 15:22
"He does not believe that he will return out of the darkness [for fear of being murdered], And he is destined for the sword [of God's vengeance].

Job 15:22
He does not believe that he will return out of darkness, and he is marked for the sword.

Job 15:22
He bileueth not that he may turne ayen fro derknessis to liyt; and biholdith aboute on ech side a swerd.

Gill's Notes on the Bible

But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", c.

concerning them which are asleep that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see 1 Kings 2:10

1 Corinthians 15:20 and very often with the Targumists; so the Targum on Ecclesiastes 3:4 "a time to weep", paraphrases it,

"a time to weep על שכיבא, "over them that are asleep":''

and in Ecclesiastes 4:2.

"I praised ית שכיבא, "those that are asleep",''

the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against:

that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see

Deuteronomy 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews b on those words in Genesis 23:2 and "Abraham came to mourn for Sarah", c. that

"it is not said to weep for Sarah, but to mourn for her "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":''

but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called οι λοιποι, "the rest"; and the Syriac version renders it, "other men".

b Tzeror Hamnaor, fol. 23. 4.

Barnes' Notes on the Bible

But I would not have you to be ignorant - I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, which tended to prevent their enjoying the full consolation, which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica; 1 Thessalonians 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which prevailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures (compare also Saurin, Serm. vol. 6:1), that the case of their grief was two-fold; one, that some among them doubted whether there would be any resurrection (compare 1 Corinthians 15:12), and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow “as those who had no hope;” the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would be always in a condition inferior to them.

See Koppe, in loc. The effect of such opinions as these can be readily imagined. it would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection 1 Corinthians 15:12; and we are to remember that those to whom the apostle now wrote had been recently converted from paganism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able - as skeptical philosophers often are now - to urge their objections to the doctrine in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition.

Concerning them which are asleep - It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, see the John 11:11 note; 1 Corinthians 11:30; 1 Corinthians 15:51 notes.

That ye sorrow not, even as others which have no hope - That is, evidently, as the pagan, who had no hope of future life; compare notes on Ephesians 2:12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were, happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave, and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the pagans indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To prevent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had revealed, and points them to the future glorious re-union with the departed pious dead. Hence, learn:

(1) That the world without religion is destitute of hope. It is just as true of the pagan world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope; compare notes on Ephesians 2:12.

(2) That the excessive sorrow of the children of this world, when they lose a friend, is not to be wondered at. They bury their hopes in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence - to decay - to dust, not expecting to meet them again. They look forward to no glorious resurrection when that body shall rise, and when they shall be reunited to part no more. It is no wonder that they weep - for who would not weep when he believes that he parts with his friends for ever?

(3) It is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world - a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can sooth the pains of grief at parting; only when we can look forward to a better world and feel that we shall see them again - love them again - love them forever - that our tears are made dry.

(4) The Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well-known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, of make the heart unfeeling. Jesus wept at the grave of Lazarus, and religion does not prevent the warm, gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be:

(a)Such as arises from the feeling that there is to be no future union;

(b)It should not be accompanied with repining or complaining;

(c)It should not be excessive, or beyond that which God designs that we should feel.

It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him even in the unsearchable mysteries of his dealings, and feel that all is right.

(5) It is a sad thing to die without hope - so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole pagan world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends - my father, my mother, my wife, my children, I would not have them go forth-and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no pegans of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:

Unveil thy bosom, faithful tomb,

Take this new treasure to thy trust;

And give these sacred relics room.

To seek a slumber in the dust.

Nor pain, nor grief, nor anxious fear.

Invade thy bounds. No mortal woes.

Can reach the peaceful sleeper here,

While angels watch the soft repose.

So Jesus slept: God’s dying Son.

Pass’d thro’ the grave, and blest the bed;

Rest here, bleat saint, until from his throne.

The morning break, and pierce the shade.

Break from his throne, illustrious morn;

Attend, O Earth, his sovereign word;

Restore thy trust - a glorious form -

Call’d to ascend, and meet the Lord.

Watts.

Clarke's Notes on the Bible

Verse 13. I would not have you to be ignorant — Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, AEthiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant.

This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in.

Them which are asleep — That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths:

1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness.

2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals.

3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.