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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 4:13–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Th1 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, Th1 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, Th1 4:13. They have fallen asleep in Christ, Co1 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, Th1 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, Th1 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, Th1 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, Co1 15:18, Co1 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 (Th1 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 (Th1 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, Th1 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 (Th1 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, Th1 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, Th1 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, Co1 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 (Co1 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, Th1 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, Th1 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.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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 too shall ourselves 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."
He says that those who "remain unto the coming of Christ," along with "the dead in Christ, shall rise first," being "caught up in the clouds to meet the Lord in the air." I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on "the Jerusalem which is above," and by the mouth of Isaiah said long ago: "Who are these that fly as clouds, and as doves with their young ones, unto me? " Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos spoke: "It is He who builds His ascent up to the heavens," even for Himself and His people.
All men shall rise again, but let no one lose heart, and let not the just grieve at the common lot of rising again, since he awaits the chief fruit of his virtue. All indeed shall rise again, but, as says the apostle, “each in his own order.” The fruit of the divine mercy is common to all, but the order of merit differs. The day gives light to all, the sun warms all, the rain fertilizes the possessions of all with genial flowers. We are all born, and we shall all rise again. But each shall be in his proper state, whether of living or living again, for grace differs and the condition differs.… Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say, “For we that are alive shall not precede those that are asleep.” He speaks here not of the common manner of life and the breath which we all alike now enjoy but of the future merit of the resurrection.
And do you say, How is it possible for one that is human not to mourn?… Do not say then, “he is perished and shall no more be”; for these are the words of unbelievers; but say, “He sleeps and will rise again,” [or] “He is gone a journey and will return with the King.” Who speaks like this? He that has Christ speaking in him. “For,” Paul says, “if we believe that Jesus died and rose again,” and revived, “even so God will bring with him those also who sleep in Jesus.” If then you seek your son, seek him where the King is, where the army of the angels is; not in the grave; not in the earth; lest while he is so highly exalted, you yourself remain groveling on the ground.
"For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep."
Speaking concerning the faithful, and them "which are fallen asleep in Christ" (1 Cor. xv. 18); and again, "the dead shall rise in Christ." Since his discourse is not concerning the Resurrection only, but both concerning the Resurrection and concerning the honor in glory; all then shall partake of a Resurrection, he says, but not all shall be in glory, only those in Christ. Since therefore he wishes to comfort them, he comforts them not with this only, but also with the abundant honor, and with its speedy arrival, since they knew that. For in proof that he wishes to comfort them with the honor, as he goes on, he says, "And we shall be ever with the Lord": and "we shall be caught up in the clouds."
But how do the faithful fall asleep in Jesus? It means having Christ within themselves. But the expression, "He shall bring with Him," shows that they are brought from many places. "This." Something strange he was about to tell them. On this account he also adds what makes it worthy of credit; "From the word of the Lord," he says, that is, we speak not of ourselves, but having learnt from Christ, "That we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep." Which also he says in his Epistle to the Corinthians; "In a moment, in the twinkling of an eye." (1 Cor. xv. 52) Here he gives a credibility to the Resurrection by the manner also in which it will occur.
For because the matter seems to be difficult he says that as it is easy for the living to be taken up, so also for the departed. But in saying "we," he does not speak of himself, for he was not about to remain until the Resurrection, but he speaks of the faithful. On this account he has added, "We that are left unto the coming of the Lord shall in nowise precede them that are fallen asleep." As if he had said, Think not that there is any difficulty. It is God that does it. They who are then alive shall not anticipate those who are dissolved, who are rotted, who have been dead ten thousand years. But as it is easy to bring those who are entire, so is it also those who are dissolved.
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Summary
In 1 Thessalonians 4:15, the Apostle Paul provides divine assurance to the grieving Thessalonian believers regarding the destiny of those who have died in Christ before His return. He reveals that, by the direct word of the Lord, living believers at the time of Christ's parousia (coming) will not precede or have any advantage over those who have "fallen asleep" (died) in faith. This verse serves as a foundational declaration of equality in resurrection, offering profound comfort and correcting misconceptions about the sequence of events at the Lord's glorious advent.
Context
Literary Context
This verse is an integral part of Paul's extended teaching on eschatology in 1 Thessalonians 4:13-18. The preceding verses, 1 Thessalonians 4:13-14, introduce the problem: the Thessalonians were distressed about believers who had died, fearing they would miss out on Christ's return. Paul addresses their ignorance and sorrow, grounding his comfort in the belief that "Jesus died and rose again" and that God will bring those who have "fallen asleep" with Him. Verse 15 then initiates the explanation of how this will happen, setting the stage for the dramatic description of the Lord's descent, the resurrection of the dead, and the rapture of the living in 1 Thessalonians 4:16-17. The entire passage culminates in the exhortation to "comfort one another with these words" in 1 Thessalonians 4:18.
Historical & Cultural Context
The Thessalonian church was relatively young, founded amidst persecution, and grappling with various theological questions, particularly concerning the end times. In the Greco-Roman world, death was often viewed with despair, as a final and irreversible separation. For new converts, the Christian hope of resurrection was a radical departure from their pagan backgrounds. Their anxiety stemmed from a genuine concern that their departed loved ones, having died before Christ's anticipated return, would be disadvantaged or excluded from the glorious event. Paul's emphasis on "the word of the Lord" (G3056, G2962) was crucial, as it distinguished his teaching from human speculation or philosophical debate, lending divine authority to his message and directly addressing their specific anxieties with a certain hope. The concept of parousia (G3952), while used for the arrival of dignitaries in the secular world, takes on profound theological significance here, referring to the majestic and authoritative return of Christ.
Key Themes
1 Thessalonians 4 is rich in eschatological themes. This verse specifically contributes to the themes of Divine Authority, as Paul explicitly states his message comes "by the word of the Lord," underscoring the divine inspiration and certainty of what he is about to reveal concerning the Lord's return. This lends absolute weight to his prophecy. Another key theme is The Lord's Coming ( Parousia ), referring to His glorious return, which is central to Christian hope and belief in the second coming of Jesus Christ. The most prominent theme is Equality in Resurrection, as the core message is that living believers "shall not prevent them which are asleep." This means those alive at Christ's return will not precede or have any advantage over those who have died in faith. All believers, living and dead, will participate in the same glorious event. Ultimately, the passage is about Comfort and Hope, assuring the grieving that their loved ones who have died in Christ are not forgotten but will be resurrected and united with the Lord, alleviating sorrow and fostering a hopeful anticipation of the future.
Exposition and Analysis
Key Word Analysis
From the verb "to lay forth," this term signifies something said, including the thought, a topic, reasoning, or even the Divine Expression (Christ). Here, "by the word of the Lord" emphasizes that Paul's message is not his own conjecture but a direct revelation from God, carrying ultimate authority and truth. It underscores the divine origin and certainty of the eschatological teaching.
Derived from "being near," this word denotes an "arrival," "presence," or "coming." In ancient secular contexts, it often described the official visit of a king or dignitary, implying majesty, authority, and a significant event. In biblical eschatology, it refers specifically to the glorious, visible, and authoritative return of Christ, marking the culmination of God's redemptive plan.
This primary verb means "to be beforehand," "anticipate," or "precede." In the KJV, its meaning is closer to its Latin root praevenire, which means "to come before." Therefore, the verse asserts that the living will not "go before" or "precede" the dead in the sequence of events at Christ's return, ensuring no one misses out.
Verse Breakdown
"For this we say unto you by the word of the Lord"
Paul introduces his statement with an emphatic declaration of divine authority. He is not offering a personal opinion or theological speculation, but rather a direct revelation received from the Lord Himself. This phrase establishes the absolute certainty and trustworthiness of the information that follows, intended to dispel doubt and provide unwavering comfort.
"that we which are alive and remain unto the coming of the Lord"
This clause identifies the group of believers who will be living at the specific moment of Christ's parousia. "Alive and remain" refers to those who survive until that glorious advent, highlighting their presence on earth when the Lord returns. The phrase "unto the coming of the Lord" specifies the precise eschatological event to which Paul refers, emphasizing its future, definitive nature.
"shall not prevent them which are asleep"
This is the core message of reassurance. The word "prevent" (G5348, phthánō) in KJV English means "to precede" or "to go before," not "to hinder" as in modern usage. Thus, Paul assures the Thessalonians that living believers will not have an advantage or precede those who have died in Christ. The term "asleep" (G2837, koimáō) is a common biblical euphemism for the death of believers, emphasizing that death is a temporary, sleep-like state from which they will awaken through resurrection, rather than an eternal end. This ensures that the deceased believers will participate fully in the Lord's return, alongside the living.
Literary Devices
Paul employs several literary devices to convey his message with clarity and impact. The most prominent is Euphemism, seen in the phrase "them which are asleep" (G2837, koimáō). This gentle term for the death of believers softens the harsh reality of physical demise, transforming it into a temporary state akin to slumber, from which one will awaken. This choice of language underscores the Christian hope of resurrection, contrasting sharply with the despair often associated with death in the ancient world. Furthermore, the passage utilizes Authoritative Declaration, as Paul explicitly states, "For this we say unto you by the word of the Lord." This direct appeal to divine revelation elevates the message above mere human teaching, entitling it with unquestionable truth and certainty. The Contrast between "we which are alive and remain" and "them which are asleep" highlights the two groups of believers who will be affected by Christ's coming, setting up the crucial point of their equal participation.
Theological and Thematic Connections
1 Thessalonians 4:15 is a pivotal verse in Christian eschatology, establishing a foundational truth about the resurrection and the parousia of Christ. It assures believers that death does not disenfranchise those who have died in Christ from participating in His glorious return. The theological implication is profound: God's redemptive plan encompasses all believers, regardless of when they die, ensuring a unified and simultaneous glorification. This truth underscores the power of Christ's resurrection, which guarantees the future resurrection of all who are in Him, providing immense comfort and hope in the face of grief and uncertainty about the future. It emphasizes the unity of the body of Christ, both living and dead, in the ultimate consummation of God's kingdom.
Reflection and Application
This verse offers profound solace and a clear theological framework for understanding the Christian hope in the face of death. For believers today, it means that our loved ones who have died in faith are not lost or forgotten, nor have they missed out on the ultimate hope. Instead, they are merely "asleep," awaiting the glorious awakening at Christ's return, and they will be raised first. This truth should transform our perspective on grief, allowing us to mourn with hope, not as those who have no hope (1 Thessalonians 4:13). It encourages us to live with a confident expectation of the Lord's coming, knowing that our ultimate destiny is secure in Him, and that all who are in Christ will share in His triumph. This assurance fosters a sense of unity among believers across time, reminding us that we are all part of one body, destined for eternal life with our Lord.
Questions for Reflection
FAQ
What does "shall not prevent them which are asleep" mean in modern English?
In modern English, "prevent" typically means to hinder or stop something from happening. However, in the King James Version (KJV) of 1 Thessalonians 4:15, the word "prevent" (from the Greek phthánō (G5348) and Latin praevenire) means "to precede" or "to go before." Therefore, the phrase means that those believers who are alive at the time of the Lord's coming will not precede or have any advantage over those believers who have died ("fallen asleep"). Instead, the dead in Christ will rise first, ensuring that all believers, living and deceased, will participate together in the glorious event of Christ's return, as described in 1 Thessalonians 4:16-17.
Why does Paul refer to deceased believers as "asleep"?
The term "asleep" (Greek koimáō (G2837)) is a common biblical euphemism for the death of believers. It is used to convey several important theological truths. Firstly, it emphasizes that for a Christian, death is not a final end, but a temporary state, much like sleep, from which one will awaken. Secondly, it highlights the hope of future resurrection, implying that just as one wakes from sleep, believers will be raised to new life. This contrasts sharply with the pagan world's view of death as an irreversible, often terrifying, cessation of existence. Paul uses this metaphor to offer comfort and assure the Thessalonians that their departed loved ones are not lost forever but are awaiting a glorious awakening at the Lord's coming, as further explained in 1 Corinthians 15:51-52.
What is the "coming of the Lord" mentioned in this verse?
The "coming of the Lord" refers to the Greek word parousía (G3952), which signifies an "arrival," "presence," or "advent." In the New Testament, particularly in eschatological contexts, it specifically denotes the glorious, visible, and triumphant return of Jesus Christ. This event is a central tenet of Christian faith, signifying the culmination of God's redemptive plan, the resurrection of the dead in Christ, the gathering of believers, and the full establishment of His eternal kingdom. It is the blessed hope for which believers eagerly wait, as seen in passages like Titus 2:13.
Christ-Centered Fulfillment
1 Thessalonians 4:15, though focused on the sequence of events at the Lord's return, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. The assurance that the living will not precede the dead in Christ is entirely dependent on Christ's victory over death. His own resurrection from the dead (1 Corinthians 15:3-4) is the guarantee and "firstfruits" (1 Corinthians 15:20) of the resurrection for all who believe in Him. It is because Jesus "died and rose again" (1 Thessalonians 4:14) that those who have "fallen asleep in Jesus" will be brought with Him. The "coming of the Lord" (G3952) is the parousia of Christ, the very one who conquered sin and death, and who promises to return to gather His own unto Himself (John 14:3). Therefore, this verse is not merely about a future event, but about the sovereign power and faithful promise of Christ, who unites all believers, living and dead, in His glorious triumph, ensuring that no one in Him will ever be lost or left behind (John 6:39-40).