1 Thessalonians 4:13-18
The Coming of the Lord
13 But we do not want you to be uninformed, brothers, about those who are asleep, (A)that you may not grieve as others do (B)who have no hope. 14 For (C)since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him (D)those who have fallen asleep. 15 For this we declare to you (E)by a word from the Lord,[a] that (F)we who are alive, who are left until (G)the coming of the Lord, will not precede those who have fallen asleep. 16 For (H)the Lord himself will descend (I)from heaven (J)with a cry of command, with the voice of (K)an archangel, and (L)with the sound of the trumpet of God. And (M)the dead in Christ will rise first. 17 Then we who are alive, who are left, will be (N)caught up together with them (O)in the clouds to meet the Lord in the air, and so (P)we will always be with the Lord. 18 Therefore encourage one another with these words.
Footnotes
- 1 Thessalonians 4:15 Or by the word of the Lord
Cross references
- 1 Thessalonians 4:13 : [Lev. 19:28; Deut. 14:1; 2 Sam. 12:20-23; Mark 5:39]
- 1 Thessalonians 4:13 : Eph. 2:12
- 1 Thessalonians 4:14 : 1 Cor. 15:13; [2 Cor. 4:14; Rev. 1:18]
- 1 Thessalonians 4:14 : 1 Cor. 15:18
- 1 Thessalonians 4:15 : See 1 Kgs. 13:17
- 1 Thessalonians 4:15 : 1 Cor. 15:51
- 1 Thessalonians 4:15 : See ch. 2:19
- 1 Thessalonians 4:16 : See Matt. 16:27
- 1 Thessalonians 4:16 : 2 Thess. 1:7
- 1 Thessalonians 4:16 : [Joel 2:11]
- 1 Thessalonians 4:16 : Jude 9
- 1 Thessalonians 4:16 : Matt. 24:31; 1 Cor. 15:52
- 1 Thessalonians 4:16 : 1 Cor. 15:23; [2 Thess. 2:1; Rev. 14:13]
- 1 Thessalonians 4:17 : See 2 Cor. 12:2
- 1 Thessalonians 4:17 : [Dan. 7:13; Acts 1:9; Rev. 11:12]
- 1 Thessalonians 4:17 : See John 12:26
1 Thessalonians 4:15-17
4:13–18 Even though Paul’s ministry in Thessalonica was brief, it is clear the people had come to believe in and hope for the reality of their Savior’s return (cf. 1:3, 9, 10; 2:19; 5:1, 2; 2 Thess. 2:1, 5). They were living in expectation of that coming, eagerly awaiting Christ. Verse 13 (cf. 2 Thess. 2:1–3) indicates they were even agitated about some things that were happening to them that might affect their participation in it. They knew Christ’s return was the climactic event in redemptive history and didn’t want to miss it. The major question they had was “What happens to the Christians who die before He comes? Do they miss His return?” Clearly, they had an imminent view of Christ’s return, and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord’s return (cf. 3:3, 4).
4:13 those who have fallen asleep. Sleep is the familiar NT euphemism for death which describes the appearance of the deceased (see note on 1 Cor. 11:30). It describes the dead body, not the soul (cf. 2 Cor. 5:1–9; Phil. 1:23). Sleep is used of Jarius’ daughter (Matt. 9:24) whom Jesus raised from the dead and Stephen who was stoned to death (Acts 7:60; cf. John 11:11; 1 Cor. 7:39; 15:6, 18, 51; 2 Pet. 3:4). Those who sleep are identified in v. 16 as “the dead in Christ.” The people, in ignorance, had come to the conclusion that those who die miss the Lord’s return, and they were grieved over their absence at such a glorious event. Thus the departure of a loved one brought great anguish to the soul. But there is no reason for Christians to sorrow when a brother dies as if some great loss to that person has come.
4:14 God will bring with Him. As Jesus died and rose, so also will those who die believing in Him rise again so they can be taken to heaven with the Lord (see notes on John 14:1–3; 1 Cor. 15:51–58). These texts describe the rapture of the church, which takes place when Jesus comes to collect His redeemed and take them back to heaven. Those who have died before that time (called “those who sleep”) will be gathered and taken back to heaven with the Lord.
4:15 the word of the Lord. Was Paul referring to some saying of Jesus found in the Gospels? No. There are none exact or even close. The only explicit reference to the Rapture in the Gospels is John 14:1–3. Some suggest that Jesus had said the words while on earth, their substance being recorded later in such places as Matt. 24:30, 31 and John 6:39, 40; 11:25, 26. Similarities between this passage in 1 Thess. and the gospel accounts include a trumpet (Matt. 24:31), a resurrection (John 1:26), and a gathering of the elect (Matt. 24:31). Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances. Some of the differences between Matt. 24:30, 31 and vv. 15–17 are as follows: 1) in Matt. the Son of Man is coming on the clouds (but see Mark 13:26; Luke 21:27), in 1 Thess. ascending believers are in them; 2) in the former the angels gather; in the latter Christ does personally; 3) in the former nothing is said about resurrection, while in the latter this is the main theme; and 4) Matthew records nothing about the order of ascent, which is the principal lesson in Thessalonians. On the other hand, did he mean a statement of Jesus that was spoken but not recorded in the gospels (Acts 20:35)? No. There is reason to conclude this since Paul affirmed that he taught the Rapture as a heretofore hidden truth (1 Cor. 15:51), i.e., “mystery.” Apparently, the Thessalonians were informed fully about the day of the Lord judgment (cf. 5:1, 2), but not the preceding event—the rapture of the church. Until Paul revealed it as the revelation from God to him, it had been a secret, with the only prior mention being Jesus’ teaching in John 14:1–3. This was new revelation of what had previously been an unrevealed mystery. we who are alive and remain. This refers to Christians alive at the time of the Rapture, those who live on this earth to see the coming of the Lord for His own. Since Paul didn’t know God’s timing, he lived and spoke as if it could happen in his lifetime. As with all early Christians, he believed the event was near (cf. Rom. 13:11; 1 Cor. 6:14; 10:11; 16:22; Phil. 3:20, 21; 1 Tim. 6:14; Titus 2:13). Those alive at the Rapture will follow those dead who rise first (v. 16).
4:16 the Lord Himself will descend. This fulfills the pledge of John 14:1–3 (cf. Acts 1:11). Until then, He remains in heaven (cf. 1:10; Heb. 1:1–3). archangel. Very little is known about the organization or rank of angels (cf. Col. 1:17). While only Michael is named as an archangel (Jude 9), there seems to be more than one in the archangelic ranks (Dan. 10:13). Perhaps it is Michael, the archangel, whose voice is heard as he is identified with Israel’s resurrection in Dan. 12:1–3. At that moment (cf. 1 Cor. 15:52, “twinkling of an eye”), the dead rise first. They will not miss the Rapture, but be the first participants. trumpet of God. Cf. 1 Cor. 15:52. This trumpet is not the judgment trumpets of Rev. 8–11, but is illustrated by the trumpet of Ex. 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (cf. Zeph. 1:16; Zech. 9:14).
4:17 caught up. After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), are now being joined to resurrected new bodies (see notes on 1 Cor. 15:35–50); the living Christians will be raptured, lit. snatched away (cf. John 10:28; Acts 8:39). This passage, along with John 14:1–3 and 1 Cor. 15:51, 52, forms the biblical basis for “the Rapture” of the church. The time of the Rapture cannot be conclusively determined from this passage alone. However, when other texts such as Rev. 3:10 and John 14:3 are consulted and compared to the texts about Christ’s coming in judgment (Matt. 13:34–50; 24:29–44; Rev. 19:11–21) at the end of a 7-year tribulation, it has to be noted that there is a clear difference between the character of the “Rapture” in that there is no mention of any judgment, while the other texts feature judgment. So then, it is best to understand that the Rapture occurs at a time different from the coming of Christ in judgment. Thus, the Rapture has been described as pretribulational (before the wrath of God unfolded in the judgments of Rev. 6–19). This event includes complete transformation (cf. 1 Cor. 15:51, 52; Phil 3:20, 21) and union with the Lord Jesus Christ that never ends.
4:18 comfort one another. The primary purpose of this passage is not to teach a scheme of prophecy, but rather to provide encouragement to those Christians whose loved ones have died. The comfort here is based on the following: 1) the dead will be resurrected and will participate in the Lord’s coming for His own; 2) when Christ comes the living will be reunited forever with their loved ones; and 3) they all will be with the Lord eternally (v. 17).
4:13 asleep. This was a standard metaphor for death among pagans as well as Jews and Christians. The term has no particular reference to the state of the soul or consciousness of the deceased, since it is used freely by groups with widely diverging beliefs on this subject. For the New Testament understanding of a conscious and blessed existence between death and the resurrection, see Luke 16:19–31; 23:42, 43; John 14:1–3; 2 Cor. 5:6–8; Phil. 1:23; Rev. 6:9–11; 7:9–17; 20:4–6. See “Death and the Intermediate State” at Phil. 1:23.
grieve. Christ’s resurrection affords Christians a deeply seated hope and assurance of never-ending fellowship with Him. Therefore their grief over departed brethren is softened, and they are upheld in hope.
4:14 God will bring with him. Probably this is to be understood as a “bringing” into God’s presence (3:13) and kingdom by resurrection (1 Cor. 6:14; 2 Cor. 4:14), though some believe it signifies a bringing of the saints to earth when Christ returns.
4:15 will not precede. According to 2 Esdras, a Jewish work of the second century a.d., those who survive until the coming of the glorious Messiah are more blessed than those who have died before (2 Esdras 13:14–24). Some of the Thessalonians may have caught wind of a similar misconception. Paul to the contrary assures the Thessalonians that both groups will be on equal footing (1 Cor. 15:52), that both will enter the fullness of the kingdom together.
4:16 the dead in Christ will rise first. For Paul, those “in Christ” constitute a subcategory of those “in Adam” (the whole human race), and comprise all who participate in the salvation of Christ (1 Cor. 15:22, 23), whether they lived before or after Christ. Therefore, this rising of the “dead in Christ” is a resurrection of all the righteous dead, and not merely of New Testament believers, at the time of Christ’s return (as in 1 Cor. 15:23; cf. John 5:28, 29). The resurrection of the unrighteous is mentioned explicitly by Paul only in Acts 24:15, though he also presupposes it in his warnings of a universal judgment of individuals at the time of Christ’s return (Acts 17:31; Rom. 2:5–16). See theological note “The Return of Jesus Christ” on previous page.
4:17 caught up. This description of the catching-up or “rapture” of the church is not presented so as to satisfy all our cravings for detailed knowledge of end-time chronology. For instance, we are not told whether the assembled company will descend to earth or return to heaven. The presentation is pastoral, to comfort those grieved and confused by the death of beloved Christians. The assurance that all the righteous without distinction will be with the Lord forever, and united at the coming of Christ, is the burden of this passage (v. 18). The “cry,” “voice,” and “trumpet” of v. 16 give the distinct impression that the rapture will be public and not secret (Luke 17:24; 21:35; Rev. 1:7). See note 5:1–11.
13 Paul’s words “we do not want you to be ignorant” introduce his correction of false impressions (cf. Ro 11:25; 1Co 10:1; 12:1). The Thessalonians had concluded that “those who fall asleep” would miss the victory and glory of the Lord’s return. Paul chooses this phrase in lieu of the “the dead” because of death’s temporary nature for Christians (cf. 1Co 7:39; 11:30; 15:6, 18, 20, 51; cf. also Jn 11:11). “Sleep” is an appropriate term for deceased Christians because of their assured bodily resurrection—a doctrine Paul had previously taught the Thessalonians. That this sleep refers to the physical body and not to a person’s spirit (i.e., “soul sleep”) is clear for several reasons. (1) Death for Paul did not mean a state of unconscious repose, but a condition of consciously being with Christ (Php 1:23). (2) “Those who sleep” thus continue their relationship with Christ in heaven while their bodies are in the grave. (3) The essential issue in this section is not the intermediate state before bodily resurrection, but the part that those who are raised bodily will play in the parousia .
Paul wants to deliver his readers from the grief experienced by “the rest of men” (cf. “outsiders,” v.12). Non-Christians sorrow out of pity for the departed who have entered an unknown realm. For Christians, however, there need be no sorrow on behalf of those who are dead. Grief on behalf of the living and the loss sustained when a loved one dies is legitimate for Christians (Php 2:27), but that kind of grief is not in view here. Those who have died are better off than those left behind and will be equal participants in future resurrection and the glory of Christ.
14 For Christians, relief from sorrow is related to what the future holds. Just as “Jesus died and rose again,” so will “those who have fallen asleep in him” be raised when God brings them to heaven with Jesus at his parousia. The fact of Jesus’ death and resurrection guarantees as its sequel the eventual resurrection of the dead in Christ (see also 1:10).
It is significant that Paul does not refer to Jesus’ death as “sleep.” The difference between Jesus’ experience and that of believers is that he really endured actual separation from God for the world’s sins. Because of his real death, Christian death has been transformed into sleep.
Though we might expect Paul to write “God will raise” instead of “God will bring with Jesus,” he used the latter because of an unexpressed connection in his mind between the two ideas. Being brought with Jesus presupposes a rising from the dead as part of the process (v.16)—a teaching Paul had presented to the Thessalonians. Their ultimate anticipation is not just that of being raised, but that of being “with Jesus” (4:14; cf. 4:17; 5:10). The words “God will bring” further point to a continuing movement heavenward after the meeting in the air (v.17), until the arrival in the Father’s presence (3:13; cf. Jn 14:2-3). A more detailed analysis of the process follows.
15-17 The authority that validates Paul’s affirmation in v.14 is nothing less than “the Lord’s own word” (cf. 1:8). Various attempts have been made to identify this source more specifically. Some say Jesus spoke the words while on earth, their substance being recorded later in such places as Mt 24:30-31 and Jn 6:39-40; 11:25-26. Similarities between 1Th 4:15-17 and the gospel accounts include a trumpet (Mt 24:31), a resurrection (Jn 11:25-26), and a gathering of the elect (Mt 21:31). Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances. For example, (1) in Matthew the Son of Man is coming on the clouds, in 1 Thessalonians ascending believers are in them; (2) in the former the angels gather, in the latter the Son does so personally; (3) in the former nothing is said about resurrection, while in the latter this is the main theme; (4) the former records nothing about the order of ascent, which is the principal lesson here in 1 Thessalonians. Distinctions between this and the Johannine passages are just as pronounced.
Other suggestions about the source also seem unlikely, such as a saying of Jesus not contained in the canonical gospels (cf. Ac 20:35). Because of its relevance to early Christian circumstances, such a saying of Jesus as important as this one would hardly have been passed over by the gospel writers. Nor is it likely that Paul was claiming this special authority for his own personal utterances.
The best solution is to see “the Lord’s own word” as a direct revelation to the church through one of her prophets—Paul himself or possibly someone else. The NT prophet’s function was to instruct and console believers (cf. v.18 with 1Co 14:31), utilizing predictions about the future in the process (Ac 11:27-28; 21:11). Since these elements are prominent here and since 1Co 15:51 classifies this subject as “mystery” revelation, which is a characteristic of prophetic utterances, this explanation of Paul’s external authority is quite satisfactory. Nowhere in these letters are the addressees reminded of having heard this teaching previously, though they were fully informed about “the day of the Lord” (1Th 5:2). How they could have been uninformed about this detail of the parousia (v.13) is not disclosed. Conceivably it was a special revelation to Paul as he was answering their question through Timothy. Whenever it came, it was now the privilege of the Thessalonians to know certain details about the role of departed believers in the parousia .
The first part of Paul’s prophetic revelation in vv.15-17 tells what will not happen. Believers who are still alive at the parousia will not go to meet Christ before the dead in Christ do so (v.15). When Paul uses “we,” he apparently places this event within his own lifetime. How then can it be explained that the parousia did not precede Paul’s death? To theorize that Paul was mistaken and to consider biblical inspiration in the light of such errors is to ignore Paul’s avoidance of date setting (5:1-2). In view of Jesus’ own teaching about our not knowing the day or hour of his coming (Mt 24:36; cf. Ac 1:7), surely Paul would not limit it to his own life span.
There is some plausibility to seeing Paul as establishing two categories—those alive and those asleep. Since he did not fit into the latter, he had to place himself with the former. But this view fails to explain the emphasis in the Greek on the word “we” or tell us why Paul did not speak impersonally in the third person.
The best solution is to see Paul setting an example of expectancy for the church of all ages. Proper Christian anticipation includes the imminent return of Christ. His coming will be sudden and unexpected, an any-moment possibility. No divinely revealed prophecies remain to be fulfilled before that event. Without setting a date, Paul hoped that it would transpire in his own lifetime. While entertaining the possibility of his own death (2Ti 4:6-8) and not desiring to contravene Christ’s teaching about delay (Mt 24:48; 25:5; Lk 19:11-27), Paul, along with all primitive Christianity, reckoned on the prospect of remaining alive until Christ returned (Ro 13:11; 1Co 7:26, 29; 10:11; 15:51-52; 16:22; Php 4:5)—a personal hope of his (2Co 5:1-4; Php 3:20-21; 1Ti 6:14; 2Ti 4:8; Tit 2:11-13). Had this not been the Thessalonians’ outlook, their question regarding the dead in Christ and possible exclusion from the parousia would have been meaningless. They were thinking in terms of an imminent return, expecting to see it before their death. They were not anticipating an intervening period of messianic woes or birthpangs. Hence, Paul believed and taught his converts that the next event on the prophetic calendar for them was their being gathered to Christ.
This teaching about a future parousia that will be a cosmic and datable event in world history is as valid for the twentieth century as it was for the first. Just as God intervened in history through his Son’s first coming, so he will do at his return.
The principal assertion of v.15, then, concerns those who are alive and anticipating Christ’s momentary return and their relation to “those who have fallen asleep.” The former group “will certainly not precede” the latter. This strong assertion alleviates the Thessalonians’ apprehension about their dead.
The positive chronology of vv.16-17 supports this strong statement (cf. “for” at the beginning of v.16). “The Lord himself will come down from heaven,” where he has been since ascending to the Father’s right hand. In so doing, he will issue “a loud command” in order to awaken “those who have fallen asleep.” Associated with the command will be “the voice of the archangel,” probably Michael (Jude 9), and “the trumpet call” (cf. 1Co 15:52). Immediately thereafter, “the dead in Christ” will rise. Far from being excluded from the parousia, they will be main participants in the first act of the Lord’s return. This word of comfort must have brought great relief to the Thessalonians, and it has certainly done so for innumerable Christians after them.
Only “after that” (v.17) will living Christians “be caught up” for the meeting with Christ. The interval separating these two groups will be infinitesimally small by human reckoning. Yet the dead in Christ will be the first to share in the glory of his visit. Then the living among whom Paul still hoped to be (cf. “we”) will be suddenly snatched away (“caught up”; cf. Ac 8:39; 2Co 12:2, 4; Rev 12:5). This term in Latin, raptus, is the source of the popular designation of this event as “the rapture.” So sudden will it be that Paul likens it to a blinking of the eye (1Co 15:52). In this rapid sequence the living will undergo an immediate change from mortality to immortality (1Co 15:52-53), after which they will be insusceptible to death. Both resurrected and changed believers will ascend, be enshrouded in the clouds of the sky (cf. Ac 1:9), and “meet” the Lord somewhere in the interspace between earth and heaven (“air”).
The nature of this meeting deserves comment. Some feel that the technical force of the word “meet” is relevant here—i.e., a visitor is formally met by a delegation of citizens and ceremonially escorted back into their city (cf. its use in Mt 25:6; Ac 28:15-16). On this basis, they contend that Christians go out to meet the Lord and return with him as he continues his advent to earth. But this is debatable. It should be emphasized that the saints are being snatched away rather than advancing on their own to meet the visitor. A meeting in the air is pointless unless they continue on to heaven with the Lord who has come out to meet them. Tradition stemming from Jesus’ parting instructions fixes the immediate destination following the meeting as the Father’s house, i.e., heaven (Jn 14:2-3).
The location is secondary, however, in light of the final outcome. To “be with the Lord forever” represents the fruition of a relationship begun at the new birth and far outweighs any other consideration of time and eternity.
18 With this word of assurance, Paul gives a basis for his converts to “encourage each other.”
Halley’s Bible Handbook:
We who are still alive will be caught up together with them (1 Thessalonians 4:17). This may be the only place in the New Testament where a “rapture” is clearly referred to. (For “we will be caught up,” the Latin Vulgate uses rapiemur, a form of the verb from which “rapture” is derived.) The angels will be with Him, in all the glory of heaven (Matthew 25:31). The saints of past ages will be raised (1 Thessalonians 4:16), believers still in the flesh will also be changed, and, as Enoch and Elijah were taken up to heaven instead of dying (2 Kings 2:11; Hebrews 11:5), the whole church will rise in a joyful reunion with the returning Savior, to be with Him forevermore. It thrills us through and through to think of it!
Matthew Henry’s Commentary:
Verses 13-18 -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 Thess. 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 Thess. 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 Thess. 4:13. They have fallen asleep in Christ, 1 Cor. 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 Thess. 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 Thess. 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 Thess. 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 Cor. 15:18, 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 Thess. 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 Thess. 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 Thess. 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 Thess. 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 Thess. 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 Thess. 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 Cor. 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 Cor. 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 Thess. 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 Thess. 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.
NIVSB – FULLY REVISED EDITION: 4:13 those who sleep in death. For the Christian, sleep is a particularly apt metaphor for death, since death’s finality and horror are removed by the assurance of resurrection. Some of the Thessalonians seem to have misunderstood Paul and thought all believers would live until Christ returns. When some died, the question arose, “Will those who have died take part in that great day?” See note on v. 15. who have no hope. Inscriptions on tombs and references in literature show that many first-century pagans viewed death with horror, as the end of everything. The Christian attitude was in strong contrast (1Co 15:55–57; Php 1:20–23).
4:14 died. Paul does not say that Christ “slept,” perhaps to underscore the fact that he bore the full horror of death so that those who believe in him would not have to. rose again. For the importance of the resurrection, see 1Co 15, especially vv. 14,17–22. those who have fallen asleep in him. Believers who have died trusting in Jesus.
4:15 According to the Lord’s word. The doctrine mentioned here is not explicitly recorded in the Gospels and was either a direct revelation to Paul, something Jesus said that Christians passed on orally, or a summary of Jesus’ teaching about the end times (Mt 24; Mk 13; Lk 21:5–36; Jn 14:1–3; cf. Jn 6:39–40). we who are still alive. Those believers who will be alive when Christ returns. “We” does not necessarily mean that Paul thought that he would be alive then. He often identified himself with those he wrote to or about. Elsewhere he says that God will raise “us” at that time (1Co 6:14; 2Co 4:14). will certainly not precede. The Thessalonians had evidently been concerned that those among them who had died would miss their place in the great events when the Lord comes, and Paul assures them this will not be the case.
4:16 the Lord himself. See Ac 1:11. with a loud command, with the voice of the archangel and with the trumpet call of God. The Lord’s return will be a public event that is not secret or silent. It cannot be ignored or overlooked. archangel. The only named archangel in the Bible is Michael (Jude 9; see Da 10:13). In Scripture, Gabriel is simply called an angel (Lk 1:19,26). will rise first. Before the ascension of believers mentioned in the next verse.
4:17 we who are still alive. See note on v. 15. caught up. This is the only place in the NT where believers’ meeting with Christ at his return is described. The event is often referred to as “the rapture” (from the Latin raptus, meaning “caught up”). Christians debate whether this meeting of believers and Christ will take place before, after or in the middle of a future period of tribulation (see article). in the clouds. Cf. Ac 1:9 and note. to meet. Or, more formally, “for a meeting with.” The Greek word for “meeting” was often used for a welcoming party that left the city gates to meet an arriving military, political dignitary or other special guest and escort them back to the city with celebration (cf. Mt 25:6, Ac 28:15). with the Lord. The chief hope of the believer (5:10; Jn 14:3; 2Co 5:8; Php 1:23; Col 3:4).
4:18 encourage one another. The primary purpose of vv. 13–18 is not to give a chronology of future events, though that is involved, but to urge mutual encouragement, as shown here and in v. 13.
Rapture
4:17. Although the word rapture does not occur in the English Bible (the Latin Bible uses the verb from which rapture derives), the idea is expressed in the words “caught up.” The rapture is the first phase of Christ’s return, involving every Christian alive at that time. These living believers will be caught up to meet Him in the clouds, instantaneously receiving glorified bodies. All those who have died “in Christ” (v. 16) will be resurrected, together with believers “who are alive and remain.” Thus, the entire Church of all believers will be “caught up together . . . to meet the Lord in the air.” Illustration: A close examination of the prophetic Scriptures reveals a distinction between the rapture (which relates to the church) and the revelation of Christ in power and glory (which relates more to Israel). Application: Despite different views on the timing of the rapture, Christians should find comfort in the truth of the rapture and should “comfort one another” with this fact (v. 18). (First Reference, Gen. 5:24; Primary Reference, 1 Thess. 4:13–18; cf. Rev. 3:10.)
NKJV Wiersbe Study Bible:
4:13–18 God gave Paul a special revelation concerning the resurrection and the return of Christ (see 1 Cor. 15:51–54). What Paul taught agreed with what Jesus taught (John 5:24–29; 11:21–27). And God’s revelation is based on the historic fact of Christ’s resurrection. Since our Savior has conquered death, we need not fear death or the future (1 Cor. 15:12ff.). The authority of God’s Word gives us the assurance and comfort we need. Whether we Christians live or die, we have nothing to fear because Jesus will come either with us or for us! The fact of His return is a comfort to our hearts.
Asbury Bible Commentary:
I. The Setting
Most scholars assign 1Th to the Pauline corpus, although some note that most of 2Th could have been written jointly by Paul, Silas, and Timothy (see Bruce, xxxii-xxxiv). The epistle reflects Paul’s thought, however, and would have been sent only with his contribution and approval.
III. The Pauline Mission In Thessalonica
During Paul’s first stay (see Ac 17:1-9), he preached in the synagogue with some Jews and a large number of God-fearing Greeks becoming Christians. First Thessalonians suggests that the Jewish converts were in a minority (see 1:9; 2:7-16). Jewish opponents wished to lynch Paul and Silas (no mention is made of Timothy) but failed to find them. So they dragged Jason and other converts before the city officials. However, the politarchs released them on bail, perhaps barring Paul and Silas from Thessalonica for as long as they were in office.
IV. Date And Occasion
According to the Delphi inscription, Gallio was proconsul in Achaia sometime between late summer 50 and spring a.d. 53. While Paul was in Corinth, he was arraigned before Gallio (Ac 18:12-17). If Paul wrote 1Th shortly after arriving in Corinth, then it was written between a.d. 50 and 51 (see Best, 7-13; Bruce, xxxv).
First Thessalonians responds to Timothy’s report on his visit. Best suggests two other reasons: Paul’s knowledge of the needs of young Christians in general and the specific conditions in Thessalonica (p. 15). The latter point dominates.
Three practical issues can be detected: the legitimacy of Paul’s apostleship, persecution of the believers, and sexual ethics. Two theological issues also emerged: the fate of “the dead in Christ” at the Second Coming (Parousia) and its timing, and the indissoluble link between high standards of ethical behaviour and the Spirit-filled life.
1. The Dead in Christ (4:13-15)
Paul does not want the Thessalonians to be anxious about the fate of the dead in Christ. Nor does he want them to grieve as those who do not know God, and are therefore without hope (see Eph 2:12).
In fact, Christians, like all persons, do grieve over death. Grief is a normal and essential part of coping with death. But Christian grief is tempered by hope. For Christians, death is not the end.
Without doubt, the Thessalonians knew and believed that the dead in Christ would rise. The question seems to be whether they would share in his coming. Paul emphatically states that they shall suffer no disadvantage.
2. The Coming of the Lord (4:16-18)
Using OT imagery, Paul describes the Parousia as a coming with authority and power, heralding the resurrection of the dead in Christ. After this, the dead in Christ will join the living and together join the Lord. Christians will share in the coming of Christ to earth. The stress is upon the eternal unity between Christ and his body, the church.
Paul is not contrasting the dead in Christ with those who are dead but not in Christ. He says nothing about the resurrection of the latter anywhere. There is therefore no support whatsoever in this passage for any idea of a “first resurrection.” As Bruce astutely observes, “It is precarious to draw inferences from Paul’s silence about his views on the nature and timing of the resurrection of those who are not in Christ” (p. 105). Equally slender is the biblical support for the doctrine of the “rapture.” Since the mid-nineteenth century, this single verse has been the cornerstone of the dispensationalist view of the Lord’s return.
The pastoral intent of the teaching is summed up in v.18. Bruce (p. 103) cites a pagan writer who ends a letter of condolence with the words, “So comfort one another.” No word of hope is included. Could one find a more poignant reminder of the contrast between the lostness and hopelessness of those outside of Christ and the hope of the Christian?
Matthew 24:40-41
40 Then two men will be in the field; one will be taken and one left. 41 (A)Two women will be grinding (B)at the mill; one will be taken and one left.
Cross references
MacArthur:
24:40, 41 one will be taken. I.e., taken in judgment (cf. v. 39) just as in Noah’s day (“took them”; v. 39). This is clearly not a reference to the catching away of believers described in 1 Thess. 4:16, 17.
Grace and Truth:
24:36–44 In answer to the disciples’ earlier question (v. 3) concerning the time of his coming, Jesus says that only the Father knows. The unexpectedness means that people will be like those of Noah’s generation, who were more concerned with everyday activities than with spiritual realities, so they were caught off guard by God’s judgment in the flood. Jesus also gives two images that illustrate the unexpectedness of his return. The images depict the same truth: the Son of Man will gather his disciples to enjoy the fullness of the kingdom (vv. 40–41). Though it is possible that those left behind will experience God’s judgment, the context favors the interpretation that those who are taken are taken in judgment (v. 39) and that those who are left behind experience God’s grace.
KJVSB:
24:39–42. The observation that the people of Noah’s day knew not the severity and suddenness of the coming destruction indicates that this last generation will be totally unprepared for the coming of the Son of man, the return of Christ to judge the world. (See 2 Thess. 1:7, 8.) The reference to two being in the field or at work at the time of Christ’s return implies the suddenness of His coming to separate the lost and the saved.
Expositor’s:
40-41 These two vignettes stress the unexpectedness of the event by means of the sudden cleavage between two people. Two men are working in a field; one is taken, the other left. Two women work their hand mill—one normally operated by two women squatting opposite each other with the mill between them, each woman in turn pulling the stone around 180 degrees. The two are apt to be sisters, mother and daughter, or two household slaves. Yet no matter how close their relationship, at the Parousia one is taken, the other left (cf. 10:35-36).
Luke 17:37
37 And they said to him, “Where, Lord?” He said to them, (A)“Where the corpse[a] is, there the vultures[b] will gather.”
Footnotes
- Luke 17:37 Greek body
- Luke 17:37 Or eagles
Cross references
Luke 17:37 in all English translations
MacArthur:
Matt 24:28the eagles will be gathered together. The location of a carcass is visible from great distances because of the circling carrion birds overhead (cf. Job 39:27–30). Similarly, Christ’s return will be clearly evident to all near and far. The same point is made by the lightning in v. 27. The eagle-carcass imagery here also speaks of the judgment that will accompany His return (Rev. 19:21).
RSB:
17:37 Where the corpse is. Jesus apparently uses a popular proverb to teach that just as dead bodies attract vultures, so the spiritually dead invite judgment.
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The concept of being “left behind” in Christian eschatology is often associated with the idea of the Rapture, where believers are taken to heaven, and non-believers remain on Earth. While there isn’t a single famous Bible verse that directly states the idea of being left behind, the concept is derived from several passages, including Luke 17:37, which reads, “They will answer, ‘Where, Lord?’ He will reply, ‘Where there is a dead body, there the vultures will gather.’” This verse is interpreted by some as referring to the judgment of those who remain on Earth after the Rapture.
Another passage often cited is Matthew 24:40-41, which says, “Two men will be in the field; one will be taken and one left. Two women will be grinding with a grain mill; one will be taken and one left.” These verses are used to illustrate the idea that believers will be taken while non-believers are left behind.
The interpretation of these verses varies among different Christian denominations and scholars, leading to differing views on the specifics of the Rapture and those left behind
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The concept of being “left behind” in the context of the Bible is most closely associated with the idea of the rapture, which is not explicitly mentioned in the Bible but is derived from interpretations of passages like 1 Thessalonians 4:17, where it states, “Then we who are alive, who are left, will be caught up in the clouds to meet the Lord in the air.” Another relevant passage is Matthew 24:40-41, which says, “Two men will be in the field; one will be taken and one left. Two women will be grinding with a mill; one will be taken and one left.” These verses are often interpreted to mean that believers will be taken while unbelievers are left behind. However, interpretations vary, and some argue that the passages refer to the judgment at the end of days rather than a rapture event.