Verse-by-Verse Bible Commentary
1 Thessalonians 4:17

Bridgeway Bible Commentary

4:13-5:11 CONCERNING CHRIST’S RETURN

Those who have died (4:13-18)

Among the Thessalonians, some were worried that those in their church who had died would not share in the return of Christ and the final triumph of his kingdom. Paul assures them that they will share in his return just as they share in his death and resurrection. (13-14). Believers who have died, far from being at a disadvantage, will be raised to life first. Believers still alive will join them, and together they will meet Christ and be with him for ever (15-17). Christian faith should give people hope and encouragement. They should see death not as a tragic end but as a glorious entrance into something new (18; cf. v. 13b).

Coffman's Commentaries on the Bible

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." A. M. Stibbs, op. cit., p. 1159.

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. David A. Hubbard, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 820.

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. A. J. Mason, op. cit., p. 141.

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.

Barnes' Notes on the Whole Bible

Then we which are alive - Those who shall then be alive; see 1 Thessalonians 4:15. The word here rendered “then” (ἔπειτα epeita), does not necessarily mean that this would occur immediately. It properly marks succession in time, and means “afterward, next, next in the order of events;” Luke 16:7; Galatians 1:21; James 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation - that the next thing in order after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air - though, as has been remarked, it will admit of the supposition of such a brief, momentary interval ἐν ἄτομος ἐν ῥιπη ὀφθαλμου en atomos en rhipē ophthalmou, 1 Corinthians 15:51-52) as shall be necessary to prepare for it.

Shall be caught up - The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word ἁρπάζω harpazō in Matthew 11:12, “the violent take it by force;” Matthew 13:19, “then cometh the wicked one and snatcheth away;” John 6:15, “that they would come and take him by force; John 10:12, “the wolf catcheth them;” Acts 8:39, “the Spirit of the Lord caught away Philip; 2 Corinthians 12:2, “such an one caught up to the third heaven;” also, John 12:28-29; Acts 23:10; Jude 1:23; Revelation 12:5. The verb does not elsewhere occur in the New Testament In all these instances there is the idea of either foreign force or violence effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however. as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their, bodies then be such that they will have the power of locomotion at will from place to place?

In the clouds - Greek, “in clouds” - ἐν νεφέλαις en nephelais - without the article. This may mean “in clouds;” that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anasta. 266), and others. The absence of the article here would rather seem to demand this interpretation Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world. Matthew 24:30; Matthew 26:64; Mark 16:19; Mark 14:62; Revelation 1:7; compare Daniel 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus rabbi Nathan (Midras Tillin, 48:13) says, “What has been done before will be done again. As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time.”

To meet the Lord in the air - In the regions of the atmosphere - above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the transactions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it.

And so shall we ever be with the Lord - This does not mean that they will always remain with him in the air - for their final home will be heaven - and after the trial they will accompany him to the realms of glory; Matthew 25:34, “Come, ye blessed of my Father, inherit the kingdom,” etc. The time during which they will remain with him “in the air” is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world and deciding the eternal doom of every individual “according to the deeds done in the body.” There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form and conjecture of the period which will be occupied.

Calvin's Commentary on the Bible

17And so we shall be ever. To those who have been once gathered to Christ he promises eternal life with him, by which statements the reveries of Origen and of the Chiliasts ⁽⁵⁸⁸⁾ are abundantly refuted. For the life of believers, when they have once been gathered into one kingdom, will have no end any more than Christ’s. Now, to assign to Christ a thousand years, so that he would afterwards cease to reign, were too horrible to be made mention of. Those, however, fall into this absurdity who limit the life of believers to a thousand years, for they must live with Christ as long as Christ himself will exist. We must observe also what he says — we shall be, for he means that we profitably entertain a hope of eternal life, only when we hope that it has been expressly appointed for us.

(588) See Calvin’s Institutes, vol. 2.

Smith's Bible Commentary

Let's turn to first Thessalonians chapter four. Paul the apostle was called of God by the Spirit to go to Macedonia, as he saw in a vision a man from Macedonia saying, "Come over and help us." It was good that Paul did have a dramatic call of God, because I'm certain that once he arrived in Macedonia and experienced some of the adverse reception, he could've very well questioned "Lord, did you really call me here?"

His first stop was at Philippi where evil men were stirred up against him, and they had him arrested and beaten, and he was thrown in the dungeon and then ordered out of town. He next went to Thessalonica where after three Sabbath days in the Synagogue almost the whole town gathered to hear his message, but the Jews were stirred by envy, and again Paul had to leave town to save arrest. They had gone to the house of Jason, where Paul was staying, to arrest him, but he had already escaped. Having been such a short time in Thessalonica, they went to Berea; trouble stirred in Berea. Paul left Timothy and Silas there as he went on to Athens to sort of get the whole situation cooled down a bit.

When Timothy and Silas had strengthened the brethren in Berea, they met Paul in Athens, but Paul's heart was stirred concerning those in Thessalonica, that he had had such a short time to minister to only three Sabbath days. Wondering how they were doing, he was stirred in his heart for them. He sent Timothy back to Thessalonica. He went on to Corinth and began a ministry in Corinth. Timothy met Paul in Corinth, reported to him the condition of the church in Thessalonica.

Basically things were going on very well, but some problems had arisen, and so Paul immediately wrote to them to encourage them in the faith. And now as we come into the fourth chapter, we have a definite change in the division of the book, because in chapter four, Paul begins his exhortation. Up to this point it's been sort of an apologetic, and now he begins to exhort them and he declares that in verse one.

Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as you have received of us how you ought to walk and to please God, so you would abound more and more ( 1 Thessalonians 4:1 ).

Again, as we mentioned last week, I am amazed that Paul was able to give them so much instruction in so many areas of doctrine in such a very short time. With them less than a month, and yet, he established them in sound doctrine. But, as he said, he was laboring night and day among them. "But, even" he said, "as I talk to you before, how you ought to walk and please God." The basic desire for each of us should be to please God. That's the key to the Christian life.

The man who is outside of Jesus Christ lives to please himself. The man who is in Jesus Christ lives to please God. The man who lives to please himself is rarely pleased. The man who lives to please God has found real satisfaction. I think one of the greatest pleasures in life is to know that you've done that which pleased the Father. I walked today in the will of God. As Jesus said, "I do always those things that please the Father," and so ought we to live to please God.

For you know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that you should abstain from fornication ( 1 Thessalonians 4:2-3 ):

Now, you remember the fifteenth chapter of Acts when the early church had gathered to determine what relationship the Gentile believers should have to the law. Peter said, "I suggest that we put no burden upon them that neither we . . . the yolk of bondage of them, that neither we nor our fathers were able to bear." Paul testified of the miracles that were wrought through grace among the Gentiles. And then James said, "Let's put on a no greater burden that you've already received. Keep yourself from things that are strangled and from fornication and if you do this you do well. God bless you."

The Greek culture, the Roman culture, was a culture in which fornication was a very common practice. In that pagan society, much of the worship of their gods involved fornication as they sought to become one with their gods. And many of the spiritual rights within their temple were fornication. It was a very common practice in that culture. And so Paul is exhorting them again to live a pure life, a sanctified life, a life that is set apart unto God and to keep themselves from the common practice of fornication. If ever there was a time when Paul's exhortation was needed, it is today, as we have again evolved into a pagan society and their very practices have become extremely common again. It's a very accepted thing in our society.

I was reading an interesting commentary that was written back in nineteen fifty-one. And in this commentary, it told about an article in the Woman's Home Journal in the nineteen . . . October, nineteen fifty-one issue (I believe it was) that was an article against the smut and pornography that had begun at that time to enter into the United States, and how the city of Chicago was able to deal with it and get rid of all the smut peddlers and all of the pornography out of the city. Nineteen fifty-one. But look at how much we have degraded since then.

And with the introduction of all of the pornography, I don't know if you can get a novel that's been written in the last forty years that isn't centered around sexual subjects, incest and all kinds of sexual experiences. It's in all of the novels. It's just something that has pervaded the literature and with it an attitude of laxity towards real moral living. And so, Paul's exhortation to the Thessalonians is an important exhortation in our day: that we are different from the world. We are not to live to please our own flesh. We are to live to please God. We are to keep our lives separate from the world and from the corruption of the world, in order that we might live a life that is pleasing unto Him. And so, this is God's will for you: that you live a separated life, a life of dedication and consecration to God, and keep yourself from fornication.

Paul, in Galatians five, lists fornication as a part of the works of the flesh. But at the end of that list of the works of the flesh, he says something that we better pay close attention to: he said, "For we know that they which do such things shall not inherit the kingdom of God." Paul said, "Don't be deceived on this issue." And there are a lot of people that are deceived thinking that they can live any kind of a life that they want, and God will accept their lower standard of living. But God demands a high standard from His children. And Paul said that every one of you should know how to posses his vessel in sanctification and honor, your vessel being your body.

"We have this treasure," Paul said, "in earthen vessels are in our bodies that the glory may be of God and not of us" ( 2 Corinthians 4:7 ).

So...

That every one of you ought to know how to posses his vessel [how to keep your body] in sanctification and honor [in purity]; And not in the lust of concupiscence, even as the Gentiles which know not God ( 1 Thessalonians 4:4-5 ):

Vast difference between us and the world around us, and there should be.

That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified ( 1 Thessalonians 4:6 ).

Now again Paul said I . . . you remember I told you about this. "I testified to you about this. Be honest and fair in your dealings with your brothers." We're not to defraud our brothers. My heart is grieved over the problems that have arisen within the body of Christ, and especially in these days when a lot of the various businesses advertise with Christian symbols, and you expect from a Christian you want to patronize them because, first of all, you want the Christians to have the business. You hope for their success in business, but you also expect honesty, forthrightness. In dealing with a Christian you expect them to be honest.

You know the problems of taking a car to a mechanic. There's just a lot of corrupt practices. There's a lot of unnecessary charges; there're a lot of charges for work that isn't done. And so if you find a Christian mechanic, you get excited and say, "Oh, I can trust him." And we should be able to, and so in any business. But, Paul here is warning, "Don't defraud, don't cheat, be square, be honest. I told you this when I was there. I forewarned you that God is the avenger."

Now this is the problem, I think, with our society, is that we have failed to take into consideration that there is a day of reckoning coming; that there is a day of judgment coming. People have gotten by with so much. They've been able to get by and, of course, with the leniency of our court today, they're getting by with more and more. Just hope that you don't get arrested for, or pressed by the IRS; that's about the only thing you go to prison for anymore you know. Or like this poor woman Betty DeDe who hid her child because the courts ordered her to deliver him over to her homosexual husband. So she's facing imprisonment, though murderers and rapists can walk our streets. She's a danger to our society hiding her husband from her...I mean hiding her son from her homosexual husband, and not turning him for the visitation rights. And she needs to be dealt with and put in prison and taught a lesson. What a danger to our society, but don't you worry, you know. I cannot understand...there's no sense getting into that. I just...

So, don't defraud your brother, because God's gonna judge you. God is the avenger of all such which do that. And we've warned you about the judgment of God that's gonna come. Paul was faithful in warning them, and I think that we need to warn people about the judgment of God; you're not gonna get by. Ultimately God is going to judge. He is the avenger of those that do such things.

For God has not called us unto uncleanness, but unto holiness ( 1 Thessalonians 4:7 ).

God said, "Be ye holy for I am holy, saith the Lord" ( 1 Peter 1:16 ). And God has called us to holy living, to pure living, living before Him in all righteousness and purity and holiness.

And he therefore that despises [that is despises holiness, the holy life] despises not man, but God, who has also given unto us his Holy Spirit ( 1 Thessalonians 4:8 ).

A lot of times when, you know, you start really emphasizing the living of a holy life and things of this nature, people get upset with you, as though we were the ones that made the rules. No, we didn't make the rules. We weren't called to make the rules; we were called to declare to you the rules that God has made, and if you have any argument with holiness, your argument is with God. And this is what Paul is saying to them. You're not really having an argument with man; you're having an argument with God. He is the one that has given His Holy Spirit.

Psychologists tell us that a person's mental equilibrium or well-balanced life depends upon the difference between their ego and their super ego. Your ego being your real self, and super ego being your ideal self. And if there is a vast difference between your ego and your super ego, then you are mentally disturbed because of this difference that exists between the two. And the closer a person's ego is to their super ego, the more well adjusted that person is mentally.

And so, when a person is having a conflict and he has very high ideals, the super ego (this me as I really, you know, am within my heart and all) this the way I really know I should live and want to live, but this is the way I'm living. And if there is a vast difference between the two, then I have real mental problems, and I go to a head-shrink and I tell him, "Hey, I know I just am not getting along with anybody and all." And so, he seeks to understand what my super ego is: how do I perceive myself, and then these things that I'm doing and that are troubling me. And the general practice is to bring my super ego down closer to my ego. You're unrealistic; nobody lives that purely. You know that's foolish to think that you should, you know, not do those things. Everybody is doing those things. And what they're trying to do is bring down the level of the super ego or bring down your ideals more in keeping with the reality of your own nature. When we come to Jesus Christ, He seeks to bring the ego up to the super ego.

Now, if we are guilty of trying to bring man's super ego down to the level of the ego, then we're not really following the scriptural pattern. For the gospel of Jesus Christ is always lifting and elevating a man into a life of purity and righteousness and holiness. And so God has given to us His Holy Spirit. And what is the purpose of the Holy Spirit? To conform us into the image of Jesus Christ. "For you shall receive power when the Holy Spirit is come upon you and you will be witnesses" ( Acts 1:8 ). You can achieve the ideal. You can walk in holiness and purity, as God has required us to walk. And God, by the power of His Spirit, will lift us into a higher level of living, closer to the ideal and, in fact, more and more we come closer to the ideal. As we, with an open face, beholding the glory of the Lord, we're being changed from glory to glory into the same image.

So the gospel is so elevating as it brings man up into the level that God would have him to live. God's not called us unto uncleanness, He's called us to holiness and He's given us His Holy Spirit.

But as touching brotherly love you need not that I write unto you ( 1 Thessalonians 4:9 ):

You remember in the first chapter, Paul said that everywhere they had such love. Not only for . . . their love was known and all. It was something that was a mark of the church there in Thessalonica, and the word of their love has spread abroad.

But as touching brotherly love you need not that I write unto you: for you yourselves are taught of God to love one another. And indeed you do it toward all the brethren which are in all of Macedonia: but we beseech you, brethren, that you increase [do it] more and more ( 1 Thessalonians 4:9-10 );

In other words, increase. "Though you have a great reputation of having love and all, I would that you would even continue to increase in this love."

We had a wonderful time at the family camp this last week, as the Spirit ministered to us from the first epistle of John. And as God's Spirit ministered to us out of this epistle, the message that the Spirit kept bringing us back to and emphasizing was the importance of love towards one another. As John said, "He that saith he love God and hates his brother is a liar; the truth isn't in him. By this we know that we have passed from death unto life because we love the brethren."

The mark of the true body of Christ is that of great love for one another. Jesus said, "By this sign shall men know that you are my disciples that ye love one another" ( John 13:35 ). And so the love among the body of Christ is, first of all, a sign to the world that indeed they are the disciples of Jesus, but it also becomes the personal sign unto me that I have passed from death into life, because of the love that I have for the brethren.

Now, as John told them, "Beloved, let us not love in words but in deeds and truth." It isn't just saying, "Oh, I love you, brother." In fact, there was a fellow around here for quite a while that used to always come up and say, "Oh, we love you so much. Oh, we love you so much," and he hated me more than anybody else. It was like Shakespeare said, "Thou protesteth too much." In the words, oh he had the words, but in the action, in the deeds, there were cruel cutting things. It isn't what I'm saying; it's what I am doing that God is observing. And so we found that in first John. People say a lot of things, but what they say isn't necessarily true unless their life backs up what is being said. "So let us not love in words," John says, "but in deed and in truth." And so you've been taught of God to love one another.

And indeed you do it toward all the brethren which are in all of Macedonia: but we beseech you, brethren, that you increase more and more; And that you study to be quiet ( 1 Thessalonians 4:10-11 ),

Now this means to live sort of a quiet life. You know, with some people everything is a crisis, and they live from one crisis to the next. But he says, "Study to be . . . just live a quiet life." And that really is a simple life, and we need to learn to just live a simple life, a quiet life.

And that you study to be quiet, and to do your own business, and to work with your own hands, as we commanded you ( 1 Thessalonians 4:11 );

Now, evidently there were some problems in the church in Thessalonica of some lazy brethren who would take advantage of the love. Oh, we're supposed to love one another, well great. "Just love me, brother, and pay my rent you know, and bring me food and support me." And they weren't really willing to work. They just wanted to go surfing all the time and be supported by the church. And when Paul wrote his second letter, which we'll be getting into next week, Paul in his second letter talked about these fellows a little more directly. And he said, "Look, if they don't work, don't feed 'em. Let everyone work laboring with his own hands that he might provide that which is honest in the sight of the Lord."

So Paul's encouragement for us to be diligent in our business, to work laboring with our own hands.

That you might walk honestly toward them that are without, and that you may have lack of nothing. But I would not have you ( 1 Thessalonians 4:12-13 )

So now he leaves this area, and now we go into the interesting area of where are those who have died.

In the church of Thessalonica, Paul had taught them concerning the coming again of Jesus Christ in the establishing of God's kingdom upon the earth. A glorious truth and a blessed hope. But since Paul had been there, some of the members had died. And they were grieving. They thought, "Oh, what a shame. They died before Jesus came and thus they're gonna miss the glorious kingdom of God." And they were really sorrowing and grieving over those who had died prior to the return of Jesus, figuring, "Aw, they missed it. They died before He came."

So this section, Paul is devoting to correct their misconceptions concerning those who were asleep in Christ. And the term asleep does not at all connotate soul sleep, but it is only a figure of speech to describe death, and the death of the believer. You remember when Jesus came to the house of Jairus and the daughter? They said, "Don't trouble the Lord any more, your daughter is dead." And Jesus said, "Fear not, only believe." And they came to the house and everybody was wailing and crying and Jesus said, "The little girl isn't dead, she's only sleeping." And they laughed in discorn, and so He put them out. You remember when He was at the Jordan River with His disciples and they received a message from Mary and Martha, "Come quickly. Lazarus is dying." And He had stayed for a couple of days at the Jordan River and He said, "Now let us go that we might see Lazarus." And as they were talking, Jesus said, "Well, he's asleep." And the disciples said, "Well, that's good; if he's sleeping he's probably getting better." But Jesus was referring to the fact that Lazarus had died.

It's a phrase that was used in the Old Testament. You remember how many times . . . and it referred to the king "and he slept with his fathers"? It was a term that was used, too, for the death, usually of the believer, but does not connotate soul sleep doctrine. For those that are dead are certainly in a conscious state, as is declared by Jesus. Now you have Ecclesiastes, Old King Solomon coming as a humanist saying that, you know, that the grave is the end, there's no thought, there's no consciousness or whatever.

But you have Jesus, on the other hand, saying that there was a certain rich man that faired sumptuously every day, and a poor man was brought daily and laid at his gate. He was full of sores, and the dogs came and licked his sores, and he ate the crumbs which fell from the rich man's table. And the poor man died and was carried by the angels into Abraham's bosom. Moreover, the rich man died and in hell lifted up his eyes being in torment, and seeing Abraham afar off and Lazarus being comforted said, "Father Abraham, have mercy on me and send Lazarus unto me that he may take his finger and dip it in water and touch my tongue. I am tormented in this heat." So Jesus speaks of Hades as being a conscious state. Lazarus being comforted, the rich man in a conscious state of torment.

Now, you may try and pass that off as a parable, but there is no reason to pass that off in a parable. Never in a parable was any person named. And if it was a parable, what is the purpose of the parable but to illustrate a truth? And if what Jesus said was not a truth, how can you illustrate a truth with a lie? And what was Jesus trying to illustrate? Somebody definitely taught that Hades was a conscious state.

So I would not have you to be ignorant, brethren, concerning them that are asleep, sorrow not, even as others which have no hope ( 1 Thessalonians 4:13 ).

Now, there is two kinds of sorrow for the dead: that sorrow for them because you have no hope, the world sorrow for the dead. They're gone. It's all over, that's the end. But the sorrow of the believer is not as those who have no hope. You see, our sorrow really isn't for the person that is gone. Our sorrow is for ourselves because we're still here, and we're going to miss them. We sorrow for what's been taken from us. I won't be able to call them on the phone anymore. I won't be able to go over and see them. I won't be able to go over to receive the input that they have given into my life that has blessed me and meant so much to me. And I sorrow for what I have lost, but if they are a child of God, I rejoice for them that they are there in the presence of our Lord. So we sorrow not as those who have no hope.

For if we believe [and surely we do] that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him ( 1 Thessalonians 4:14 ).

Now, Jesus is coming again for His church. And when He comes, here Paul tells us that God is going to bring them (those who are asleep in Jesus), that He's going to bring them with Him. And this is important to note, because a lot of people become confused on this issue.

For this we say unto you [and Paul says this is] by the word of the Lord [this is a revelation from the Lord to us], that we which are alive and remain unto the coming of the Lord shall not prevent [precede] them which are asleep ( 1 Thessalonians 4:15 ).

They have actually preceded us. We're not going to precede them.

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: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words ( 1 Thessalonians 4:16-18 ).

In writing to the Corinthians in his second epistle, Paul said,

"We know that when this earthly tent, our body, is dissolved that we have a building of God that is not made with hands, that is eternal in the heavens. So then, we who are living in these bodies do often groan, earnestly desiring to be freed from the body. Not that we would be unembodied spirits, not that we might be naked, but that we might be clothed upon with a body which is from heaven. For we know that as long we are living in this body, we are absent from the Lord, but we would chose rather to be absent from this body and to be present with the Lord. Therefore, we labor, that whether present or absent, we be accepted of Him."

The Bible, you see, teaches that man basically is a spirit living in a body possessing a consciousness. The body is the instrument that God has given to me to be the medium by which I can express myself. The body is not me; it's only a tent in which I'm living for a while, a tent that is gradually wearing out. And when this tent wears out, when the body, through age, accident, illness, can no longer fulfill the purposes for which God planned and designed, then God, in His love, is gonna release this spirit from this body. And when this tent is dissolved, I have a building of God not made with hands, eternal in the heavens. And so death for the child of God is just moving day, when you move out of the tent and into the house, the building of God not made with hands. Jesus said, "In my Father's house are many mansions. I'm going to prepare one for you"( John 14:2 ).

I heard the other day of some high-pressured evangelist who had some vision of dying and going heaven, and the Lord showing him his glorious new mansion. And he described, you know, the columns and everything. Well, I hope my body doesn't look like that when I get there. The word is actually "there are many abiding places, I'm going to prepare one for you." The building of God not made with hands, eternal in heaven. It's a reference to our new bodies that our spirits will move into you. Bodies that are designed by God to exist in the environmental conditions in heaven, even as God designed these bodies to exist in the environmental condition of the planet earth. And He made them out of the earth for the earth. So, God has made a new body for me that is designed by God to exist in the environmental conditions of heaven. A universal model, one that is adaptable, probably for all climates and environments, whereas this body is quite limited. It is necessary that I keep it right here close to earth.

A couple months ago at the Beale Air Force Base, we saw them suiting up the pilot for the SR-71, gonna fly that thing up eighty-five thousand feet or so. And so as they suited him up, it's the very same suits that they use in the . . . for the astronauts' moon flights and all. And we watched them as they put on the suit, fastened on the helmet, fastened everything down and then pressurized it. Checked all the gauges to see that there was no leaks. The man who was giving us the briefing said that when you get up to eighty thousand feet, if you did not have this pressurized suit on, the fluids in your body would begin to boil and they would pass right on out through the skin, because the body is made and designed to withstand the fourteen pounds per square inch. You get up there, you don't have that pressure pushing against the body, and so you have to put on the pressure suit.

God could give us all pressure suits. But, we saw this guy as he then walked out to the van. And they were carrying the two tanks of nitrogen and oxygen, and he had to walk sort of funny because of the suit and all, and clumped on out. And they helped him to get in the van and then they helped him out of the van and up the ramp and into the SR-71, where he sat down and then took off and went skyward.

But God has designed a new body, a building of God not made with hands, eternal in heaven, vastly superior to the body we now have. One that will not know aging processes, one that will not experience pain. Directly from God...perfect. One that will not age or grow tired. And so, we who are in these bodies do often groan earnestly, desiring to be delivered or move out, not that I would unembodied, an unembodied spirit out there in the ethereal universe someplace, but that I might be clothed upon with the body which is from heaven.

Now, another aspect of the whole thing that needs to be taken into consideration, and that is, I live in a time dimension continuum while I'm in this body and living on the planet earth. And so I talk about last week and next week and I think of things in terms of past, present and future. The moment I leave the earth plain, the body plain, I enter into the eternal where there is neither past or future, but everything is present. So to be absent from the body is to be present in the eternal presence of the Lord. So you can't really say that something is future once you enter into the eternal, for everything is now.

Those who are asleep in Jesus, the Lord is gonna bring with Him when He comes. For we who are alive and remain unto the coming of the Lord aren't going to precede them, they have preceded us.

"But the Lord Himself shall descend from heaven with a voice of the archangel, the trump of God, the dead in Christ have risen first really and we who are alive and remain a that point shall be caught up to meet them together with the Lord: and so shall we ever be with the Lord."

Now that's the important thing. "So shall we ever be with the Lord." The Lord is coming again to this earth to establish His kingdom reign, and He shall rule and reign over the earth for a thousand years, so shall we ever be with the Lord. We will come and we will reign with Him as a kingdom of priests upon the earth. And so shall we ever be with the Lord.

And so the rapture of the church; the catching up. Paul in 1 Corinthians 15:0 said, "Behold, I show you a mystery. We're not all going to all sleep, but we're all going to be changed in a moment, in a twinkling of an eye. For this corruption must put on incorruption and this mortal must put on immortality." We won't die, but there is a necessary change. We will be changed in a moment, in a twinkling of an eye, as move out of our tents and into our new buildings of God not made of hands, the new bodies that God has prepared for us.

How old will I be? What will I look like? Well, you know there is some people that sort of object to the change of body. They wanna sort of hang on to what they look like. Personally, I don't anticipate having gimpy football knees anymore. I imagine I will have a head of hair and a few other things that have been missing for a while. Won't be wearing these glasses. It's interesting, we really don't know, except that Paul said, "Some of you will say, 'How are the dead raised and what kind of a body will they come?'" In other words, when they come with Jesus, what kind of a body will they have? Will we know them? Will we recognize them? And he said, "When you plant a seed into the ground it does not come forth into new life until it first of all dies. And then," notice, "the body that comes out of the ground is not the body that you planted, but God gives it a body as pleases Him, so is the resurrection of the dead."

I don't expect this body to be resurrected and refurbished, refitted. I'm looking forward to moving into a whole new model, a building of God not made with hands, eternal in the heavens. The body that comes out of the ground is not the body that you planted. All you planted was a bare grain, by chance weed or some other grain, and God has given it a body as pleasing to Him, so is the resurrection of the dead. We are planted in corruption, but we are gonna be raised in incorruption. We were planted in weakness, but we're gonna be raised in power. We are planted in dishonor; we are gonna be raised in glory. We are planted as a natural body; we're gonna be raised as a spiritual body. And the difference between the celestial and the terrestrial, and so forth, and as we are born in the image of the earth and been earthly, so shall we bear the image of the heavens.

So, you can interpret and understand that as you wish, but I'm looking forward to that building of God not made with hands, eternal in the heaven. That new body where my spirit shall dwell and I shall live and be with Him and His kingdom forever. That's the important thing. This corruption must put on . . . metamorphosis, change of body, and the Bible teaches us what death is to the child of God.

"

Contending for the Faith

Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Then we which are alive and remain shall be caught up together with them: "Caught up" comes from a word that combines the ideas of force and suddenness. Many use the word rapture, a word of Latin origin which conveys the same notion. There will be a rapture of the saints, but not the fanciful sort of rapture envisioned by many modern speculators. There is no support in this word or this passage for the notion that the wicked will simply wake up some morning and find the saints gone, leaving not a trace. The cataclysmic events of the end time (2 Peter 3:10-11) will be clearly visible and will leave no doubt in anyone’s mind as to where the saints are or as to what is in store for themselves.

Note the use of the words "together" and "with him." These speak of reunion. In heaven we not only will be with the Lord but also, as the song writer expresses it, "And with the morn those angel faces smile, which I have loved long since and lost a while."

in the clouds, to meet the Lord in the air: The place of meeting is in the clouds and in the air. The saints will leave this old world behind. "So shall we ever be with the Lord."

and so shall we ever be with the Lord: This is the denouement, the final outcome of this remarkable series of events. The Bible does not answer all our questions or satisfy all our curiosity about the future. We might like additional information, but we have been given all God wants us to know (Deuteronomy 29:29). "When Paul comes to that great fact that makes everything else unimportant, he stops. There is no need (and no more) to add to that" (Morris 94).

Dr. Constable's Expository Notes

B. The Rapture 4:13-18

Paul next turned to another subject on which his readers needed instruction in view of their newness in Christ (cf. 1 Thessalonians 3:10). He outlined the immediate hope of his readers. He did this to explain that those of their number who had died, or would die in Christ, would share in His glory with those who were living when He returned. This pericope deals with the relation of their dead brethren to Christ’s return.

"It would seem that some, at least, of the Thessalonians had understood him to say that all who believed would see the Parousia; but now some believers had died and they had begun to wonder about them." [Note: Morris, The Epistles . . ., p. 83.]

The time of the Rapture has been a matter of disagreement among conservative interpreters. Some believe it will take place before the Tribulation (pretribulationists). Others believe that it will take place after the Tribulation (posttribulationists). Others conclude that it will take place during the Tribulation (midtribulationists). Still others hold that the Lord will catch away only some Christians, not all (partial rapturists). What does 1 Thessalonians 4:13-18 reveal about the time of the Rapture? How do advocates of the various schools of interpretation cited interpret these verses? 1 Thessalonians 4, 5 are "probably the most important passages dealing with the Rapture." [Note: John F. Walvoord, The Blessed Hope and the Tribulation, p. 94.] Other key New Testament passages that deal with the Rapture are John 14:1-3 and 1 Corinthians 15:51-53.

I believe it is fair to say that more pretribulationists base their belief that the Rapture will occur before the Tribulation on 1 Thessalonians 4 than on any other one passage of Scripture. This passage also contains more detail about the Rapture than any other one. It has major significance. All conservative interpreters agree that the translation of living Christians and the resurrection of dead Christians will take place at the same time. On this issue there is agreement regardless of when the Rapture will occur in relation to the Tribulation.

Dr. Constable's Expository Notes

Then God will catch up the saints alive on the earth into the air and unite us forever with Christ. The word in the Latin Vulgate translated "caught up" is rapturo from which the term "Rapture" comes. In Greek it is harpazo (cf. Acts 8:39; 2 Corinthians 12:2-4). Living saints will experience translation-their bodies will become immortal-and saints who have died will experience resurrection with immortal bodies. Both kinds of Christians will meet (Gr. apantesis, cf. Matthew 25:6; Acts 28:15) in the air with Christ with whom we will remain never to experience separation from Him. Since we will always be with the Lord from then on we will return to earth with Him at His second coming, participate in His earthly millennial kingdom with Him, and finally dwell with Him in the new heavens and earth. Old Testament believers will evidently experience resurrection at the end of the Tribulation (Daniel 12:1-13; Isaiah 26:13-19). [Note: See John F. Walvoord, "The Resurrection of Israel," Bibliotheca Sacra 124:493 (January-March 1967):3-15.] Probably Paul included himself in the living group because he believed that the Lord’s return was imminent. He set an example of expectancy for the church of all ages. [Note: J. B. Lightfoot, Notes on the Epistles of Paul, p. 67.]

Why will God snatch Christians up into the clouds to meet the Lord in the air? Pretribulationists answer that we will go with Christ to heaven where we will abide with Him in the place He has prepared for us there (John 14:1-3). We will receive our rewards at the judgment seat of Christ (2 Corinthians 5:10) and await our return with Him at His second coming (Revelation 19:14). Thus we will spend the seven-year Tribulation with the Lord in heaven, not on the earth. Posttribulationists respond that Christ never actually returns to the earth in such a view. He has to change direction and return to heaven immediately. This seems unnatural to them. Pretribulationists say this is not unusual in view of what Jesus said about His coming to take His bride, the church, to His Father’s house (John 14:3).

Posttribulationists say God will snatch Christians up to meet Christ in the air to join Him as He proceeds to the earth to set up His kingdom. [Note: Ladd, p. 78.] Pretribulationists point out that it is even more unnatural for Christians to change direction and return to earth immediately than it is for Christ to change direction and return to heaven (cf. John 14:1-3).

"A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them." [Note: Thomas, p. 279. Cf. George Milligan, St. Paul’s Epistles to the Thessalonians, p. 61.]

Most amillennialists affirm that this catching up will result in Christians going to heaven and not ever returning to the earth, as the following quotation shows.

"Those who meet the Lord in the air (the space between the earth and the heavens in Jewish cosmology) are caught up in a heavenly ascent by the clouds without any indication that they then return to earth." [Note: Wanamaker, p. 175.]

Most amillennialists, of course, do not believe that there will be an earthly messianic (millennial) reign for Christians or Christ to return to the earth to participate in. Barclay took this section as poetry, a seer’s vision that the reader should not take literally. [Note: Barclay, p. 236.]

Posttribulationists believe that since the Scriptures elsewhere present the Rapture as taking place at the end of the Tribulation, they say, it must be Christians who change direction in mid-air rather than Christ.

Are there any other passages of Scripture that clarify when this translation of living saints will occur? Both pretribulationists and posttribulationists agree that this event will happen at the same time as a resurrection of believers from the dead (1 Thessalonians 4:14-17; cf. 1 Corinthians 15:51-52). However we disagree about what resurrection is in view. Some posttribulationists identify this resurrection with one that will take place at Christ’s second coming. [Note: E.g., Reese, pp. 214-15; Gundry, pp. 134-39.] Some of them hold that this resurrection is "the first resurrection" (Revelation 20:4-5) and that no resurrection will precede this one, specifically one before the Tribulation. [Note: E.g., Ladd, p. 82.] However, pretribulationists point out that there has already been at least one resurrection, namely, Christ’s. The resurrection of Jairus’ daughter, the widow of Nain’s son, and Lazarus were really resuscitations since these people died again. Consequently "first" must not mean the first ever but first in relation to others, probably the first of the two mentioned in Revelation 20:4-5. This "first resurrection" evidently refers to a resurrection of believers that will take place at the end of the Tribulation. The second resurrection, the resurrection of unbelievers, will occur at the end of the Millennium. This interpretation opens the possibility for another resurrection of believers before the Tribulation. [Note: For a very helpful account of the history of the Rapture debate, see Stanton, pp. 306-401.]

Marvin Rosenthal offered a unique interpretation that he called the "pre-wrath Rapture." [Note: Marvin Rosenthal, The Pre-Wrath Rapture of the Church.] He believed that the only time when God will pour out His wrath on the world will be the last quarter, rather than the last half, of Daniel’s seventieth week (Daniel 9:24-27). He equated this 21-month long period with the day of the Lord (Joel 2:1-2). [Note: The chart below is from John A. McLean, "Another Look at Rosenthal’s ’Pre-Wrath Rapture,’" Bibliotheca Sacra 148:592 (October-December 1991):388.]

Most premillennialists have understood the day of the Lord to describe the whole seventieth week (seven years) plus the messianic (millennial) kingdom. [Note: See Showers, pp. 30-40, and Stanton, pp. 70-91, for excellent discussions of "the day of the Lord."] We view the whole seven-year Tribulation as a period of the outpouring of divine wrath (Jeremiah 30:7; Daniel 12:1). [Note: For refutations of Rosenthal’s view, see Gerald B. Stanton, "A Review of The Pre-Wrath Rapture of the Church," Bibliotheca Sacra 148:589 (January-March 1991):90-111; Paul Karleen, The Pre-Wrath Rapture of the Church: Is It Biblical? and Showers, The Pre-Wrath Rapture View: An Examination and Critique.]

"Just as each day of creation and the Jewish day consisted of two phases-a time of darkness (’evening’) followed by a time of light (’day’) [Genesis 1:4-6]-so the future Day of the Lord will consist of two phases, a period of darkness (judgment) followed by a period of light (divine rule and blessing)." [Note: Idem, Maranatha . . ., p. 33.]

A representative amillennial explanation of this passage is as follows.

"Although an attempt has been made here [in his commentary] to organize the details of 1 Thessalonians 4:16 f. into a reasonably coherent picture of the events of the end, it must be acknowledged that Paul was probably not interested in giving us a literal description. His goal was to reassure the Thessalonians that their fellow Christians who had died would participate on equal terms with them in the salvation experience accompanying the parousia of the Lord." [Note: Wanamaker, p. 176.]

Yet there are no clues in the passage that we should take what Paul said as anything other than a literal description.

Barclay's Daily Study Bible

Chapter 4

THE SUMMONS TO PURITY ( 1 Thessalonians 4:1-8 )

4:1-8 Finally then, brothers, we ask and urge you in the Lord Jesus, that, as you have received instructions from us as to how you must behave to please God, even so you do behave, that you may go on from more to more. For you know what orders we gave you through the Lord Jesus; for this is God's will for you, that you should live consecrated lives, I mean, that you should keep yourselves from fornication, that each of you should know how to possess his own body in consecration and in honour, not in the passion of lustful desire, like the Gentiles who do not know God, that in this kind of thing you should not transgress against your brother or try to take advantage of him. For of all these things the Lord is the avenger, as we have already told you and testified to you. For God did not call us to impurity but to consecration. Therefore he who rejects this instruction does not reject a man, but rejects the God who gives his holy Spirit to us.

It may seem strange that Paul should go to such lengths to inculcate sexual purity in a Christian congregation; but two things have to be remembered. First, the Thessalonians had only newly come into the Christian faith and they had come from a society in which chastity was an unknown virtue; they were still in the midst of such a society and the infection of it was playing upon them all the time. It would be exceedingly difficult for them to unlearn what they had for all their lives accepted as natural. Second, there never was an age in history when marriage vows were so disregarded and divorce so disastrously easy. The phrase which we have translated "that each of you should possess his own body in consecration and in honour" could be translated, "that each of you may possess his own wife in consecration and in honour."

Amongst the Jews marriage was theoretically held in the highest esteem. It was said that a Jew must die rather than commit murder, idolatry or adultery. But, in fact, divorce was tragically easy. The Deuteronomic law laid it down that a man could divorce his wife if he found "some uncleanness" or "some matter of shame" in her. The difficulty was in defining what was a "matter of shame." The stricter Rabbis confined that to adultery alone; but there was a laxer teaching which widened its scope to include matters like spoiling the dinner by putting too much salt in the food; going about in public with her head uncovered; talking with men in the streets; speaking disrespectfully of her husband's parents in his presence; being a brawling woman (which was defined as a woman whose voice could be heard in the next house). It was only to be expected that the laxer view prevailed.

In Rome for the first five hundred and twenty years of the Republic there had not been a single divorce; but now under the Empire, as it has been put, divorce was a matter of caprice. As Seneca said, "Women were married to be divorced and divorced to be married." In Rome the years were identified by the names of the consuls; but it was said that fashionable ladies identified the years by the names of their husbands. Juvenal quotes an instance of a woman who had eight husbands in five years. Morality was dead.

In Greece immorality had always been quite blatant. Long ago Demosthenes had written: "We keep prostitutes for pleasure; we keep mistresses for the day-to-day needs of the body; we keep wives for the begetting of children and for the faithful guardianship of our homes." So long as a man supported his wife and family there was no shame whatsoever in extra-marital relationships.

It was to men and women who had come out of a society like that that Paul wrote this paragraph. What may seem to many the merest commonplace of Christian living was to them startlingly new. One thing Christianity did was to lay down a completely new code in regard to the relationship of men and women; it is the champion of purity and the guardian of the home. This can not be affirmed too plainly in our own day which again has seen a pronounced shift in standards of sexual behaviour.

In a book entitled What I Believe, a symposium of the basic beliefs of a selection of well-known men and women, Kingsley Martin writes: "Once women are emancipated and begin to earn their own living and are able to decide for themselves whether or not they have children, marriage customs are inevitably revised. 'Contraception,' a well-known economist once said to me, 'is the most important event since the discovery of fire.' Basically he was right, for it fundamentally alters the relations of the sexes, on which family life is built. The result in our day is a new sexual code; the old 'morality' which winked at male promiscuity but punished female infidelity with a life-time of disgrace, or even, in some puritanical cultures, with a cruel death, has disappeared. The new code tends to make it the accepted thing that men and women can live together as they will, but to demand marriage of them if they decide to have children."

The new morality is only the old immorality brought up-to-date. There is a clamant 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."

THE NECESSITY OF THE DAY'S WORK ( 1 Thessalonians 4:9-12 )

4:9-12 You do not need that I should write to you about brotherly love; for you yourselves are taught of God to love one another. Indeed you do this very thing to all the brothers who are in the whole of Macedonia. But we do urge you, brothers, to go on to more and more, and to aim at keeping calm and minding your own business. We urge you to work with your hands, as we instructed you to do, so that your behaviour may seem to those outside the Church a lovely thing and so that you may need no one to support you.

This passage begins with praise but it ends in warning; and with the warning we come to the immediate situation behind the letter. Paul urged the Thessalonians to keep calm, to mind their own business and to go on working with their hands. The preaching of the Second Coming had produced an odd and awkward situation in Thessalonica. Many of the Thessalonians had given up their daily work and were standing about in excited groups, upsetting themselves and everybody else, while they waited for the Second Coming to arrive. Ordinary life had been disrupted; the problem of making a living had been abandoned; and Paul's advice was preeminently practical.

(i) He told them, in effect, that the best way in which Jesus Christ could come upon them was that he should find them quietly, efficiently and diligently doing their daily job. Principal Rainy used to say, "Today I must lecture; tomorrow I must attend a committee meeting; on Sunday I must preach; some day I must die. Well then, let us do as well as we can each thing as it comes to us." The thought that Christ will some day come, that life as we know it will end, is not a reason for stopping work; it is a reason for working all the harder and more faithfully. It is not hysterical and useless waiting but quiet and useful work which will be a man's passport to the Kingdom.

(ii) He told them that, whatever happened, they must commend Christianity to the outsider by the diligence and the beauty of their lives. To go on as they were doing, to allow their so-called Christianity to turn them into useless citizens, was simply to bring Christianity into discredit. Paul here touched on a tremendous truth. A tree is known by its fruits; and a religion is known by the kind of men it produces. The only way to demonstrate that Christianity is the best of all faiths is to show that it produces the best of all men. When we Christians show that our Christianity makes us better workmen, truer friends, kinder men and women, then we are really preaching. The outside world may never come into church to hear a sermon but it sees us every day outside church; and it is our lives which must be the sermons to win men for Christ.

(iii) He told them that they must aim at independence and never become spongers on charity. The effect of the conduct of the Thessalonians was that others had to support them. There is a certain paradox in Christianity. It is the Christian's duty to help others, for many, through no fault of their own, cannot attain that independence; but it is also the Christian's duty to help himself. There will be in the Christian a lovely charity which delights to give and a proud independence which seems to take so long as his own two hands can supply his needs.

CONCERNING THOSE WHO ARE ASLEEP ( 1 Thessalonians 4:13-18 )

4:13-18 We do not wish you to be ignorant, brothers, about those who are asleep, because we do not wish you to sorrow as the rest of people do because they have no hope. For if we believe that Jesus died and rose again, so also we can be sure that God will bring with him those who have fallen asleep through Jesus. For we tell you this, not by our own authority but by the word of the Lord, that we who are alive, who survive until the coming of the Lord, will certainly not take precedence over those who have fallen asleep. For the Lord himself will descend from heaven, with a shout of command, with the voice of an archangel and with the trumpet of God; and the dead who are in Christ will rise first, and then we who are alive, who survive, will be caught up by the clouds together with them to meet the Lord in the air. And so we shall be always with the Lord. So then encourage one another with these words.

The idea of the Second Coming had brought another problem to the people of Thessalonica. They were expecting it very soon; they fully expected to be themselves alive when it came but they were worried about those Christians who had died. They could not be sure that those who had already died would share the glory of that day which was so soon to come. Paul's answer is that there will be one glory for those who have died and those who survive.

He tells them that they must not sorrow as those who have no hope. In face of death the pagan world stood in despair. They met it with grim resignation and bleak hopelessness. Aeschylus wrote, "Once a man dies there is no resurrection." Theocritus wrote, "There is hope for those who are alive, but those who have died are without hope." Catullus wrote, "When once our brief light sets, there is one perpetual night through which we must sleep." On their tombstones grim epitaphs were carved. "I was not; I became; I am not; I care not." One of the most pathetic papyrus letters that has come down to us is a letter of sympathy which runs like this. "Irene to Taonnophris and Philo, good comfort. I was as sorry and wept over the departed one as I wept for Didymas. And all things whatsoever were fitting, I did, and all mine, Epaphroditus and Thermouthion and Philion and Apollonius and Plantas. But nevertheless against such things one can do nothing. Therefore comfort ye one another."

Paul lays down a great principle. The man who has lived and died in Christ is still in Christ even in death and will rise in him. Between Christ and the man who loves him there is a relationship which nothing can break, a relationship which overpasses death. Because Christ died and rose again, so the man who is one with Christ will rise again.

The picture Paul draws of the day when Christ will come is poetry, an attempt to describe what is indescribable. At the Second Coming Christ will descend from heaven to earth. He will utter the word of command and thereupon the voice of an archangel and the trumpet of God will waken the dead, then the dead and the living alike will be caught up in the chariots of the clouds to meet Christ; and thereafter they will be forever with their Lord. We are not meant to take with crude and insensitive literalism what is a seer's vision. It is not the details which are important. What is important is that in life and in death the Christian is in Christ and that is a union which nothing can break.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Thessalonians 4:17

Walk in Hope - 4:13 - 5:11

    3) Resurrection - 4:15-16

    4) Reunion - 4:17-18

        Reunion of the spirit with a new body.

        Reunion of those alive with those who have departed. (Another indication that we will know each other in/after the resurrection and in heaven.)

        Reunion with our Lord, a glorious meeting as with a royal person.

We who -- those still alive at our Lord’s return.

Caught up -- from the Latin come the term “rapture.”

Clouds -- His coming is pictured with the "clouds" of heaven, cf. Acts 1:9-11, a picture often used by Jesus himself, with the metaphor being changed to a "flaming fire" in 2 Thessalonians 1:7-8, another picture that is often associated with the Lord’s coming in judgment.

Meet in the air -- Not to dwell with him "in the air" but then to accompany him to the saint’s new home in the place prepared for them, John 14:1-3.

So -- thus.

Ever with the Lord -- Three important points:

    1) with the Lord, a “glorious meeting” παρουσιαν parousia (v.15) as a royal person.

    2) an everlasting meeting;

    3) ”together” with friends and family.

Gill's Exposition of the Whole Bible

Then we which are alive and remain,....

:-.

shall be caught up; suddenly, in a moment, in the twinkling of an eye, and with force and power; by the power of Christ, and by the ministry and means of the holy angels; and to which rapture will contribute, the agility which the bodies both of the raised and changed saints will have: and this rapture of the living saints will be

together with them; with the dead in Christ, that will then be raised; so that the one will not come before the other, or the one be sooner with Christ than the other; but the one being raised and the other changed, they will be joined in one company and general assembly, and be caught up together:

in the clouds; the same clouds perhaps in which Christ will come, will be let down to take them up; these will be the chariots, in which they will be carried up to him; and thus, as at our Lord's ascension a cloud received him, and in it he was carried up out of the sight of men, so at this time will all the saints ride up in the clouds of heaven:

to meet the Lord in the air; whither he will descend, and will then clear the regions of the air of Satan, and his posse of devils, which now rove about there, watching all opportunities, and taking all advantages to do mischief on earth; these shall then fall like lightning from heaven, and be bound and shut up in the bottomless pit, till the thousand years are ended: here Christ will stop, and will be visible to all, and as easily discerned by all, good and bad, as the body of the sun at noonday; as yet he will not descend on earth, because it is not fit to receive him; but when that and its works are burnt up, and it is purged and purified by fire, and become a new earth, he will descend upon it, and dwell with his saints in it: and this suggests another reason why he will stay in the air, and his saints shall meet him there, and whom he will take up with him into the third heaven, till the general conflagration and burning of the world is over, and to preserve them from it; and then shall all the elect of God descend from heaven as a bride adorned for her husband, and he with them, and the tabernacle of God shall be with men; see Revelation 21:1. The resurrection by the Mahometans is called לקא אללה q, "a meeting of God", or a going to meet God:

and so shall we ever be with the Lord; now the saints are with him at times, and have communion with him, but not always; but then they shall be ever with him; wherever he is; first in the air, where they shall meet him; then in the third heaven, where they shall go up with him; then on earth, where they shall descend and reign with him a thousand years; and then in the ultimate glory to all eternity: and this will be the issue and accomplishment of the counsel and covenant of grace, of the sufferings and death of Christ, and of his preparations and prayers.

q Alkoran, Surat. 6. v. 31. p. 113. Ed. Hinckelman.

Henry's Complete Commentary on the Bible

      13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.   14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.   15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.   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:   17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.   18 Wherefore comfort one another with these words.

      In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because,

      I. This looks as if we had no hope, 1 Thessalonians 4:13; 1 Thessalonians 4:13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time.

      II. This is an effect of ignorance concerning those who are dead, 1 Thessalonians 4:13; 1 Thessalonians 4:13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them.

      1. They sleep in Jesus. They are asleep, 1 Thessalonians 4:13; 1 Thessalonians 4:13. They have fallen asleep in Christ,1 Corinthians 15:18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, 1 Thessalonians 4:14; 1 Thessalonians 4:14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better.

      2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him,1 Thessalonians 4:14; 1 Thessalonians 4:14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again,1 Thessalonians 4:14; 1 Thessalonians 4:14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost,1 Corinthians 15:18; 1 Corinthians 15:20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.

      3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (1 Thessalonians 4:15; 1 Thessalonians 4:15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old-Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (1 Thessalonians 4:16; 1 Thessalonians 4:16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, 1 Thessalonians 4:17; 1 Thessalonians 4:17. The appearance will be with pomp and power, with a shout--the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (1 Thessalonians 4:16; 1 Thessalonians 4:16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep,1 Thessalonians 4:15; 1 Thessalonians 4:15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air,1 Thessalonians 4:17; 1 Thessalonians 4:17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1 Corinthians 15:51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (1 Corinthians 15:52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord,1 Thessalonians 4:17; 1 Thessalonians 4:17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words,1 Thessalonians 4:18; 1 Thessalonians 4:18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.

Kelly Commentary on Books of the Bible

There is a special interest in examining the epistles to the Thessalonians, more particularly the first, because, in point of fact, it was the earliest of the letters of the apostles; and as the first on the part of Paul, so also to an assembly found in the freshness of its faith, and in the endurance of no small suffering for Jesus' sake. This has given a colour to the character of the epistle. Besides, the very truth which most strongly characterized the assembly there the habitual waiting for the Lord Jesus was that which the enemy perverted into a means of danger. It is always thus. Whatever God has specially given to the church, whatever He has caused to be brought out in any marked manner at any time, is that which we may expect Satan to sap and undermine with all diligence. We might have supposed, à priori, that any characteristic truth would be that in which the children of God would be more earnest, and strong, and united. Undoubtedly it is that for which they are specially responsible; but for this very reason they are the object of the continual and subtle attacks of Satan in respect of it.

Now these epistles (for both in fact show us the same truth, but on different sides, guarding it against a different means used by the enemy to injure the saints) present on their very face, in great fulness of application, the hope of the Christian, and that which surrounds it and flows from it. At the same time, the Spirit of God in no way limits Himself to that one subject in all its parts; but as we receive the truth in its fulness in Christ, so we have the great elements of Christianity, as well as the attractive state of the believers in Thessalonica, formed by the hope which animated them, and by the truth in general seen in its light. The apostle writes to them in a manner to confirm their faith: "Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ." He does not mean by this to set forth any great advance, any high standing on the part of the believer, as has been sometimes drawn from these words, but rather the contrary. It was the infantine condition of the assembly of the Thessalonians which appears to have suggested this mode of address from the apostle. Just as the babe of the family would be an especial object of a father's concern more particularly if peril surrounded it, so does the apostle cheer the church of the Thessalonians, by speaking of their being in God the Father, and in the Lord Jesus Christ. (Compare John 10:28-29.) It is as children, not merely in the sense of being born of God, but as babes; and the Spirit of God views the assembly of the Thessalonians in this way. As a proof that this is correct, it may be noticed that there does not appear at this time to have been any regular oversight established in their midst. There is no hint of elders appointed here as yet, any more than at Corinth. There was no small vigour; but, at the same time, it had the stamp of youth. The fresh flow of affection filled their hearts, and the beauty of the truth had but just dawned, as it were, on their souls. This, and more of kindred character, may be traced very clearly. And we find here an instructive lesson how to deal with the entrance of error, and the dangers that threaten the children of God, more particularly such as may be comparatively unformed in the common faith.

After his salutation the apostle, as usual, gives thanks to God for them all, making mention of them in his prayers, as he says: "Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." From the outset we find the eminently practical shape which the truth had taken; as indeed must always be the case where there is the care and activity of the Spirit of God. There is no truth that is not given both to form the heart, and to guide the steps of the saints, so that there may be a living and a fruitful service flowing to God from it. Such was the case with these Thessalonians; their work was the work of faith, and their labour had love for its spring; and more than that, their hope was one which had proved its divine strength by the power of endurance which it had given them in the midst of their afflictions. It was really the hope of Christ Himself, as it is said "patience of hope in our Lord Jesus Christ, in the sight of God and our Father." Thus, we see, all was kept in conscience before God; for this is the meaning of the words "in the sight of God and our Father."

All this brings them before the soul of the apostle in confidence, as being simple-hearted witnesses, not only of the truth, but of Christ the Lord. "For our gospel," he says, "came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake." The apostle could unburden himself, and speak freely. With the Corinthians he could not so open his heart: there was such fleshly vaunting among them that the apostle speaks to them with no small reserve. But here it is otherwise; and as there was fervent love in their hearts and ways, so the apostle could speak out of the very same love; for assuredly love was not less on his part. Hence he could enlarge with joy on that which was before him the manner in which the gospel had come to them; and this is of no small consequence in the ways of God. We should by no means pass by a due consideration of the manner in which God deals either with individual souls, or with saints, in any special place. For all things are of God. The effect of a storm of persecution, accompanying the introduction of the gospel, could not have been without its weight in forming the character of the saints who received the truth; and, yet more, the way in which God had wrought particularly in him who was the bearer of His message at that time would not be without its modifying influence in giving such a direction to it as would be for the Lord's glory and praise. I doubt not, therefore, that the apostle's entrance among them, the notable accompanying circumstances of it, the faith and love that had been then tried of course, habitually there, but, nevertheless, put at that juncture to the proof to a remarkable degree at Thessalonica had all their source in God's good guidance; so that those that were to follow in the wake of the same faith, who would have to stand and suffer in the name of the same Lord Jesus at a later day, were thus strengthened and fitted, as no other way could have done so well, for what was to befall them.

The apostle, therefore, does not hesitate to say, "Ye became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia." And this was so true that the apostle did not need to say anything in proof of it. The very world wondered how the word wrought among these Thessalonians. Men were struck by it; and what impressed even people outside was this that they not only abandoned their idols, but henceforth were serving the one living and true God, and were waiting for His Son from heaven. Such was the testimony, and an uncommonly bright one it is. But, indeed, simplicity is the secret for enjoying the truth, as well as for receiving it; and we shall find always that it is the sure mark of God's power in the soul by His word and Spirit. For there are two things that characterize divine teaching: real simplicity, on the one hand, and, on the other, that definiteness which gives the inward conviction to the Christian that what he has is the truth of God. It might be too much to expect the development, or, at any rate, a large exercise of such precision as this among the Thessalonians as yet; but. one may be sure that if there was true simplicity at first, it would lead into distinctness of judgment ere long. We shall find some features of this kind for our guidance, and I hope to remark upon them as they come before me.

But, first of all, take notice that the first description which is given of them, in relation to the coming of the Lord, is simply awaiting the Son of God from heaven. We do not well to fasten upon this expression more than it was intended to convey. It does not appear to me to mean anything more than the general attitude of the Christian in relation to Him whom he expects from above. It is the simple fact of their looking for the same Saviour who had already come, whom they had known that Jesus who had died for them and was raised again from the dead, their Deliverer from the wrath to come. Thus they were waiting for this mighty and gracious Saviour to come from heaven. How He was coming they knew not; what would be the effects of His coming they knew little. They of course knew nothing about the time, no soul does; it is reserved in the hands of our God and Father; but they were, as became babes, waiting for Him according to His own word. Whether He would take them back into the heavens, or at once enter on the kingdom under the whole heaven, I am persuaded they did not know at this time.

It seems therefore a mistake to press this text, as if it necessarily taught Christ's coming in order to translate saints into heaven. It leaves the aim, mode, and result an entirely open matter. We may find ourselves sometimes forcing scripture in this way; but be assured, it is true wisdom to draw from scripture no more than it distinctly undertakes to convey. It is much better, if with fewer texts, to have them more to the purpose. We shall find ere long the importance of not multiplying proof-texts for any particular aim, but of seeking rather from God the definite use of each scripture. Now all that the apostle has here in view is to remind the Thessalonian saints that they were waiting for that same Deliverer, who was dead and risen, to come from heaven. It is likely that as His coming is presented in the character of Son of God, it may suggest more to the spiritual mind, and probably did suggest more to them at a later day. I am only speaking of what is important to bear in mind at their first conversion. It was the simple truth that the divine person, who loved them and died for them, was coming back from heaven. What would be the manner and the consequences they had yet to learn. They were waiting for Him who had proved His love for them deeper than death or judgment; and He was coming: how could they but love Him and wait for Him?

The second chapter pursues the subject of the apostle's ministry in connection with their conversion. He had not left them when they had been brought to the knowledge of Christ. He had laboured among them. "For yourselves, brethren, know our entrance in unto you, that it was not in vain: but even after we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention." The apostle had gone on in persevering faith, undisturbed by that which had followed. He was not to be turned aside from the gospel. It had brought trouble on him, but he persevered. "For our exhortation," he says, "was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness, God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ."

Here we see how entirely his ministry had been above the ordinary motives of men. There was no self-seeking It was not a question of exalting himself, or of earthly personal gain; nor, on the other hand, was there the indulging of the passions, either gross or refined None of these things had a place in his heart, as he could appeal to God solemnly. Their own consciences were witnesses of it. But, more than that, love and tenderness of care had wrought toward them. "We were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us." What a picture of gracious interest in souls, and of this, not in Him who has the full expression of divine love, but in a man of like passions with ourselves! For if we must ever look for the perfection of it in Christ alone, it is good for us to see the life and love of Christ in one who had to contend with the very same evils which we have in our nature.

Here, then, we have the lovely picture of the grace of the apostle in watching over these young Christians; and this he presents in a two-fold form. First, when in the most infantine condition, as a nurse he cherished them; but when they grew a little, he pursued his course, "labouring night and day, because we would not be chargeable unto any of you, preaching unto you the gospel of God. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children." As they advanced spiritually, so the character of ministering to their need was changed; but it was the very same love in exhorting them as a father, which had cared for them as a nurse. This may be the beau idéal of a true pastor; but it is the picture of a real apostle of Christ, of Paul among the Thessalonians, whose one desire was that they should walk worthy of God, who had called them to His kingdom and glory. "For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."

Then follows a sketch of that suffering which faith entails, as sooner or later it must come; and as he had charged them to walk worthy of God, who had cheered them with the prospect of the unseen and eternal things so he would have them to prove by their constancy and endurance that it was God's word which so powerfully wrought in them, spite of all man could do. "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets" not exactly their own prophets, but the prophets "and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles." What a contrast with the grace of God! The people who had the prestige of religion could not endure that the gospel should go to the despised Gentiles, their enemies. Yet why should they have been so careful of it, since they did not believe in it themselves? How came to pass this their sudden interest in the spiritual welfare of the heathen? Whence originated this unwearied zeal to deprive others of the gospel they themselves scorned? If the gospel were such an irrational and immoral and trumpery matter as they professed to consider it, how was it that they spared no pains to prejudice men against it, and to persecute its preachers? Men do not usually feel thus do not set themselves so bitterly and continuously against that which does not prick their consciences. One can understand it where there is the sense of a good of which they are not prepared to avail themselves: the rebellious heart vents itself then in implacable hatred at seeing it go to others, who peradventure would receive it gladly. It is man always the enemy, the persistent antagonist of God, and more particularly of His grace. But it is religions man, as the Jew was, here and everywhere man with a measure of traditional truth, who feels thus sore at the operations of God in His mighty grace.

But the apostle as he had shown us men the objects of the gospel, and the constant interest of grace in Christians, contrasted with those who hindered because they hated the grace of God, so he also lets them know the affectionate desire that was not weakened by absence from it, but rather the contrary. "But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire." There is nothing so real upon earth as the love of Christ reproduced by the Spirit in the Christian. "Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." There is a reality for evil in Satan, the great personal enemy, as much in a certain sense as there is in Christ for good. Let us not forget it.

On the other hand, what is the encouragement to suffering love and toil along the road? "What is our hope, or joy, or crown of rejoicing?" It matters little what the circumstances maybe in regard to true ministry in the grace of Christ. Trial shows how superior it is to circumstances. Bodily presence or absence only tests it. Afflictions only prove its strength. Distance only gives room to its expression to those who are absent. The unfailing and only adequate comfort is the certain re-union of those who minister, and those who are ministered to, in the day when all opposition will vanish, and around the board where all the fruits of true ministry, whether of a nurse or of a father that exhorts those who are growing up in the truth, will be tasted in the joy of our Lord. The apostles and their companions in labour were content to wait for the reward of loving oversight exercised among the saints of God.

But this did not in the slightest degree hinder the apostle's tender sympathy with those who were pressed down by any special sufferings. For Christianity is not dreamy or sentimental, but most real in its power of adapting itself to every need. It is the true deliverance from all that is fictitious, whether on the side of reason or of imagination in the things of God. Superstition has its perils; but quite as much has the dogmatism of mere intellect. Scripture raises the believer above both; yet the apostle shows what anxiety of feeling was his about the Thessalonians. He did not doubt the Lord's watchful eye. Nevertheless all his heart was in movement about them. He had sent Timotheus when he could not go himself; and he was rejoiced to hear the good account which he thus gleaned through him, for he dreaded lest they might be shaken by the great wave of trouble that was sweeping over them. No doubt they had been prepared for this in a measure; for he had told them, when with them, that they were appointed thereunto.

But now, how cheered was his spirit to find that the tempter had been foiled! Timotheus had come with good tidings of their faith and love. Spite of all, they had "good remembrance of us always, desiring greatly to see us, as we also to see you." Love was still fervent, as in him so in them. "Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord." But in the midst of thanksgiving he prays for them.

We may notice two prayers particularly in this. epistle. The first occurs at the end of 1 Thessalonians 3:1-13, and the second at the end of the last chapter. The first is more particularly a review of the entrance of the gospel among the Thessalonian saints and of his own ministry, which was no doubt meant to be suggestive to them of the true character and method of serving the Lord in dealing with all men. He winds it up with prayer to the effect: "Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."

Here at once we come to very distinct guidance for our thoughts; and this in more ways than one. He prays not that they may be established in holiness, in order that they might love one another, but that they might abound in love, in order that they might be established in holiness. Love always precedes holiness. It is true from conversion from the beginning of the work in the soul and it is also true to the last. What first raises the heart to God is some faint sense of His love in Christ. I do not say anything at all like the love of God shed abroad in the heart by the Holy Spirit given us. There may then be no power to rest on divine love; there can be no abounding in love in such a state. But, for all that, there is a hope of love if it be the feeblest thought; if it be only that "there is bread enough and to spare" for the merest prodigal that betakes himself to the father's house. If we look at God and Christ, and at the grace that suits the Father's counsels and the Son's work, I admit all this is a scanty measure a poor thing on their part, to give a servant's portion in such a house. But it was no small prize for the heart of a sinner, darkened and narrowed by selfishness, and the indulgence of lust and passion. And what is sin in every form but selfishness? We know how this shuts up the heart, and how it destroys every expectation of goodness in others. The grace of God, contrariwise, works and kindles, it may be, a very little spark at first, but still a beginning of what is truly great, good, and eternal. Accordingly, as we read, the prodigal starts from the far country, and cannot rest though there was incomparably more earnestness on the part of the father to meet him, as well we know; for it was not the prodigal that ran to the father, but the father to the prodigal. And thus it is always. The same true working of love, however at first dimly seen, that wakes the sinner from his wretched bed of sin for rest it cannot be called this rouses him from the guilty dreams of death. On the other hand, it is the fulness of love which gives the heart to enter into the riches of grace towards us, shedding abroad, not an earnest of it, but itself in the heart. And this holiness, not in desire only, but real and deep, keeps pace with love.

It is not, of course, my present task to unfold the wonderful way in which that love has been proved to us. It does not come before me now, nor is it for me to leave my theme even to speak of its display in Christ, by whom God commends His own love to us, in that, while yet sinners, we were reconciled to God by the death of His Son, till we can joy in Himself through our Lord Jesus Christ. But I affirm that all practical holiness is the fruit of the love to which the heart has surrendered, and which it receives simply and enjoys fully. This, then, is true of the soul that is only seeking to know the grace of God.

But here he earnestly desires their growth in holiness, and prays for them that they might "increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness." And the manner in which this is connected with the coming of Christ here is very noticeable. He supposes it to be flowing out of love, and going on in holiness, proceeding unbroken, until the saint finds himself at last in the display of glory; not when Christ comes to take us up, but when God brings us with Him. Why (let me ask) is there not presented His coming to receive the saints in this chapter, as in the next? Because our walking in love and holiness is the question in the hand of the Holy Spirit; and this has the most intimate connection with Christ's appearing, when we come with Him. And for this there is a simple reason. Where the walk comes in, we have clearly responsibility before the saints. Now the appearing of the Lord Jesus is that which will manifest us in the results of responsibility. Then we shall each see, when self-love can no longer darken our judgment of ourselves, or our estimate of others, when nothing but the truth shall remain and be displayed of all that his been wrought in us, or done by us. For the Lord will assuredly come to translate us to His presence; but He will also cause us, to appear with Him in glory, when He appears; and when this moment arrives, it will be made manifest how far we have been faithful, and how far faithless. All will be turned to His own glory. Accordingly then here in1 Thessalonians 3:1-13; 1 Thessalonians 3:1-13 we see the reason why, as it appears to. me, the Spirit directs attention to His coming with all His saints, not for them.

The next portion, or second half of the epistle, opens with practical exhortation. The early part insists on purity; then follow a few words on love. It might seem strange that it should be needful to guard these saints, walking as we have seen so simply and delightfully, against unclean offences even in the closest relations of life that Christian men should be warned against fornication and adultery; but we know that so desperate is the evil of the flesh, that no circumstances nor position can secure, yea, even the joy of the blessing of God's grace, without * exercise of conscience and self-judgment; and hence these solemn admonitions from the Lord. It was particularly needed at that time and in Greece, because such sins were rather sanctioned than judged in the heathen world. Even mankind in later days have profited enormously by the change. They can now no doubt enrich themselves with truth, and talk largely about holiness; but how little they knew of either before they borrowed from Scripture! it is all stolen goods, every bit of real value. The men of whom they are the successors were unclean to the last degree. The Aristotles and Platos were really not fit for decent company. I admit our Grecians would scowl at such an estimate, or scorn it; but they lack the elements for forming an adequate moral appraisal, or they do not look the facts in the face, plain enough as they are. If knowingly they endorse or make light of such morals as Plato counted desirable for his republic, it cannot be doubted where they themselves are. Undoubtedly there were some fine speculations, but nothing more; for men thought that talking about morality would do as well as the thing itself. It is Christ, and Christ alone, that has brought in the very truth of God in word and deed. It was unknown to man before: still more the ultimate proof in the cross that He is love. Christ first displayed absolute purity in the very nature which had revelled in lust and passion heretofore.

But the Thessalonians in general might not mated its importance fully, being young in the truth. There was doubtless good reason why the apostle in writing to them had to lay great stress on moral purity. The fact is, that it was a matter of course then for men to live just as they listed. There was no restriction, except so far as mere human vengeance or punishments of the law might deter them. Men indulged themselves in anything they could do safely. And so indeed it is to this day, except so far as Christianity or the profession of it prevents them.

After speaking of purity, the apostle treats of loving one another, and adds that there was no need to say much about it. They themselves were taught of God; they knew what they were called to in brotherly love. But he does exhort them to be quiet and to mind their own business, working with their own hands, as he not only commanded them when in their midst, but exemplified it from day to day himself. He had it deeply at heart that they should walk reputably toward those without, and have need of no one or thing.

But we come in the next place to a main topic of the epistle. They had fallen into a serious mistake as to some of the brethren that had fallen asleep. They feared that these departed saints would miss much at the coming of the Lord in fact, that they would lose their part in the joyful meeting between the Lord Jesus and His saints. This at once shows us that we must not estimate the Thessalonian believers according to that standard which these mistakes helped to elicit from the Holy Ghost. We have the advantage of the entire development of the truth, much of which was the inspired correction of evils and errors. The New Testament, you must remember, was not then written; a very small part one gospel, or at most perhaps two, and not one of the epistles. Thus, except the teaching that they had received from the apostle during his comparatively short stay in Thessalonica, they had little, or no means of further instruction in the truth, and we know how easily that which is only heard passes away. We may learn from this the invaluable blessing we have, not merely in the word, but in the written word of God scripture. However, at this time, for the most part, the New Testament books were not yet written. It was that part of scripture which most of all concerned these saints. We must not, therefore, wonder that they were ignorant of what had regard to their brethren who had fallen asleep. On the other hand, it is not meant that they entertained any fears of their being lost. This could not arise in the minds of souls grounded in what the apostle calls our gospel; and no charge is so much as hinted of any failure in this respect. Still a delay might have been conceived before they entered into full blessedness. One can understand their perplexity for want of light on what the Lord would do with them. They did not know whether they would then enter the kingdom, or how, or when. These were questions unsolved.

The Holy Ghost meets their difficulties now, and tells them to this effect: "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Clearly we hear again of the Lord coming, and bringing these saints with Him. It is not the Lord, however, receiving them to Himself, but bringing them with Him. That is, we have once more the Lord coining in glory with His saints already glorified. When that moment comes, at any rate, they will be with Him. Such is the first statement of the apostle. But this very truth, which made part of their old difficulty, raises another difficulty. How could the saints that had fallen asleep come with Him now? How could all the saints appear in glory with Christ? They seem to have understood that when the Lord came, there would be saints here below waiting for Christ; and that these would somehow be with Him in glory. But they were utterly perplexed as to the saints that had fallen asleep. They did not know what to make of the interim if indeed they suspected an interim. They did not know the process by which the Lord would deal with those that had died; and it is now explained.

"For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [shall in no wise anticipate] them which are asleep." If they had remained alive, no difficulty had been felt in the case. Some in our day seem to feel a good deal surprised at such a difficulty as this; but the truth is that the sorrow of the Thessalonians arose from the simplicity of their faith, and men's feeling no difficulty now is partly owing to their lack of any genuine faith in it. Had they more faith, they might have their perplexities too, not at the end, but, as usual, at the beginning. It was certainly so with the Thessalonians at this time. It is always the effect of faith at first. Newly-entered light gives occasion to the perception of much which we cannot solve at once. But God comes in to the aid of the believer, and in His own grace and time solves one difficulty after another. Then the apostle clears it up thus: "We which are alive and remain unto the coming [or presence] of the Lord," etc. The word "coming" means the fact of being present in contrast with absence. "We which are alive and remain unto the presence of the Lord shall not precede them which are asleep." I take the liberty of changing the word "prevent," which is old English, into a phrase which gives the same meaning as "prevent" when the translation was made.

We "shall not precede them which are asleep." Thus, suppose we are waiting for Christ to come, and that He comes, we shall not be before those saints that have departed previously. How can this be? It is answered in the next verse. "For the Lord himself," says he, "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: then we which are alive and remain shall be caught up together. with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." Thus it is evident that, if there be a moment of difference, it is in favour of the sleepers, and not of those which remain alive. Those that are asleep are first wakened up. Bear in mind, sleep is for the body; the soul is never said or supposed in scripture to be asleep. But those who are asleep in their graves will be wakened up by the shout ( κέλευσμα ) of the Lord Jesus; for the word means the call of a commander to his men that follow, or of an admiral to his sailors. It is from one who has a relation to others under his authority; it is not a vague call to those that may not own his command, but to his own people.

It is evident, therefore, that the notion entertained by some, that this shout must be heard by men in general, is refuted by these words, as well as other facts. Men in general have no such relation to the Lord. It is a shout that is heard by those to whom it appertains. Not a word, therefore, includes but, rather the contrary, shuts out those to whom Christ stands in no such connection. In other words, it is the Lord's call to His own, and accordingly the dead in Christ rise first, as the immediate fruit of it. "Then we, the living that remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." This at once dispels the difficulty as to those who were asleep. So far from missing the moment of meeting between the Lord and His own, they rise first; we immediately join them; and thus both together are caught up to meet the Lord in the air, and so shall we ever be with Him.

Then the apostle, having left with the Thessalonians the comfort of this about their brethren, turns to the day of the Lord, or His appearing. "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." "The day of the Lord" is invariably in Scripture that period when the Lord will come in manifest and awful judgment of sinful men. It is never applied to any dealing with the Christian as on the earth. We find a very particular application of it, which seems connected with the saints. This is not exactly called the day of the Lord, but "the day of Christ." Confessedly there is a connection between the two. The day of Christ means that aspect of the day of the Lord, in which those who are in Christ will have their special place in the kingdom assigned. Consequently, where it is a question of the fruit of labour in the service of Christ, reward of faithfulness, or anything of the kind, "the day of Christ" is mentioned.

But "the day of the Lord," as such, is invariably the day of the Lord's dealing in judgment with man as such on the earth. Of that day, then, the apostle felt no need to write. It was already known perfectly that the day of the Lord is coming as a thief in the night. This was a matter of Old Testament statement and phraseology. All the prophets speak of it. If you search from Isaiah to Malachi, you will find that the day of Jehovah is that moment of divine intervention when man is no longer allowed to pursue his own path, when the Lord God will deal with the world's system in all its parts, when the idols of the nations all perish together with their benighted votaries. But the Lord Himself shall be exalted in that day, and His people shall be brought into their true place, and the Gentiles shall accept theirs. This will be the time of displayed divine government. Jehovah will take Zion as the central seat of His earthly throne, and all peoples shall submit to His authority in the person of Christ.

Hence, therefore, the apostle, when he speaks of the day of the Lord, alludes to it as already too notorious to need fresh words about it. The Thessalonians did not require to be instructed as to that. But this makes most plain the distinction of the manner in which the saints and mankind will be dealt with. When he treats of the Lord's coming, they require to be instructed; where he speaks about the day of Jehovah, they do not. The day of Jehovah was matter of common knowledge from the Old Testament. To a scribe instructed thus, there was no doubt about its bearing. Not even a Jew disputed about it, and of course a Christian would be subject to the testimony of God in the Old Testament. But a Christian might not know that which most of all it was desirable for him to understand, the manner in which his own proper hopes would link themselves with the day of Jehovah.

It is exactly there many make such utter confusion; for they do not distinguish between the hope of the Christian and "the day" for the world. And this lets out a great secret the heart's desire to think of the two things together. We can all understand that people would like to have the best of both. But it cannot be done. Hence in speaking of the day of the Lord (and I draw your attention to it, because we shall find its importance in the next epistle) he says, "When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child." He does not say "you," but "they." Why this difference? When he is speaking about the presence of the Lord, he says "you," "we;" but when treating of the day of Jehovah, he says "they."

Indeed, the apostle excludes the believer; for he says, "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Besides, he gives a moral reason, "Ye are children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." Salvation here means complete deliverance not yet come the redemption of the 'body and not that of the soul alone. For Christ "died for us, that whether we wake or sleep, we should live together with him."

Carefully remember that waking or sleeping here has reference to the body; it has no reference at all to anything of moral state. It is impossible that the Spirit of God should say that, whether in a right state or wrong we should live together with Him. The Holy Spirit never makes light of the condition of sin. Nor is there anything more foreign to the tone of scripture, than that the Spirit of God should treat with indifference the question whether a saint was in a good or a bad state. He had no doubt just used the words "wake or sleep" in another sense; but he seems to me to assume the impossibility of a saint applying them in a moral sense when he pursues the subject farther. In verse 6, for instance, the sleeping and watching are moral states; but when we come down to verse 10, they refer to the question of life or death in the body, and not to the saints' ways. In fact this manner of taking up words, and applying them in another sense, will be found to be one of the characteristics of the abrupt, animated, and forcible style of the apostle.

I should not make the remark if I had not known excellent men sometimes in considerable danger from overlooking this, and taking scripture in a narrow and pseudo-literal sense. But this is not the way to understand the Bible. It is one of the great misuses to which a concordance exposes those who are caught by verbal analogies, instead of entering into the scope of thought real meaning.

We shall live with Him then. "Wherefore," he says, comfort yourselves to ether, and edify one another." Then he gives them certain instructions; and I add this observation, which is one of practical importance. He calls upon these young believers to know those who laboured among them, and were over them, or took the lead in the Lord, and admonished them. They were to esteem them very highly in love for their work, being at peace at the same time among themselves.

This exhortation, always right, has, to my own mind, great wisdom and worth for us now; for the simple reason that, so far, we stand in a measure, as to circumstances though not from the same cause with these Thessalonian saints. Assuredly they were in a comparatively infantine condition, quite as much or more than those I am now addressing. Yet if saints, no matter how informed, then had among them those that laboured and were over them in the Lord, surely the same Lord gives still the same helps and governments. He raises up and sends His workmen in the world, and those who bring in that moral power and wisdom which enable some to take the lead. Hence it is beyond just controversy from the case of the Thessalonians (and it is not alone) that for some to be over others in the Lord did not depend on apostolical appointment. It is a defective and even mistaken idea to restrict it to this, though it is admitted that the apostles used to appoint such elders. But the essence , of what we find here is, that in that appointment spiritual power and might did show itself in this way; and that the greatest of the apostles exhorts the saints to acknowledge those who were thus and only thus over them in the Lord, altogether independently of any apostolic act. No doubt the due external appointment was desirable and important in its place. But what of places (and I would add, what of times) where it could not be had?

These are our circumstances now; for no matter how much we might welcome and value such outward appointment, we cannot have it. Without the proper scriptural authority, who is to appoint? Any body unquestionably, and leaders especially, might imitate Paul and Barnabas, or Titus. But, assuredly, mere imitation is nothing, or worse; and those that take the lead, or are qualified to do so, are the persons to be appointed not to appoint, if we really bow to the Lord. More than this direct authority from the Lord for the purpose was needed. Where is it now? The moment you make an appointing power of your own, it is evident that its authority cannot rise above its source. If it is only a humanly given authority, it can exercise no more than a human power. But the apostle or rather the prescient Spirit of God meets various contingencies in the exhortation, and shows that a company of believers, even though not long gathered, might have more than one in their midst qualified to lead the rest, and entitled to respect and love on the score of their work, as thus labouring. If there be such now, (and who will deny it?) are the saints not called on to know them? Are there none who labour among them none that take the lead among them in the Lord? It is evident that there ought to be no flinching from such a truth as this. For the present and long-existing confusion of Christendom in no way neutralizes it, but rather creates a fresh reason for adhering to it, as to all scripture. No doubt it may not be always pleasant to high-minded men; but be assured, it is a thing of no small moment in its place.

Again, under the circumstances of Thessalonica, as there must have been danger of headiness, the apostle calls on the brethren to watch against unruly ways. The two things would be likely to go together: peace promotes love and respect. Disorderly folk are apt to know nobody over them in the Lord. Hence he calls on all to admonish them, to comfort the fainthearted, to support the weak, to be patient toward all. Then follows a cluster of other exhortations on which I need not dwell now. My object is not so much to insist on the exhortatory part of the epistle, as to present the general thread of design that runs though each, so as to give a comprehensive view of its structure.