ETB 1Thess 4:13-18

Chapter 4 opens with a plea to walk in holiness and thus to please God, and closes with the taking up of the saints. Paul was probably thinking of Enoch when he wrote this. Notice the similarity: (1) Enoch walked with God (Gen. 5:24a); (2) Enoch pleased God (Heb. 11:5b); and (3) Enoch was taken up (Gen. 5:24b; Heb. 11:5a). The apostle commends the believers for their practical holiness, but urges them to advance to new levels of accomplishment.

The Moody Bible Commentary 1. Promise of the Resurrection at the Rapture of the Church (4:13–14)

During his ministry with the Thessalonians Paul had taught them about the end-time events and the coming of the Lord Jesus Christ. In the interim between that ministry and Timothy’s visit (cf. 3:2, 5) some of the believers had died and the church was enduring persecution. The first of these circumstances caused some to think their loved ones had missed the Lord’s return for His bride, the Church (cf. Jn 14:1–3; Eph 5:27). The second circumstance caused others to think that they had already entered the time of tribulation known as “the day of the Lord” (cf. Jl 2:30–32; Zch 14:1; Mal 4:1, 5; see the comments there).

While Paul gave the Thessalonians advice about day-to-day living, he knew the true hope of Christianity has nothing to do with this life. He assured them that Jesus was coming back one day (4:13-18). Without this truth, Christians then and today, have no hope beyond this world. [LifeWay Adults (2021). Explore the Bible: Adult Leader Guide, Spring 2022]

Explore the Text

1 Thessalonians 4:13–14 ESV

13 But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

Some translations use the word “ignorant” which is more closely to the original intent of “without knowledge” but modern reader’s usually associate a negative connotation with that word even though it is merely a statement of fact. Back in 1Thess 3:10, the letter mentions the writers wanting to “supply what is lacking” and this could be one of those areas. The afterlife may have been in Paul’s plans for the fourth week, but their time together was cut short so this subject of people’s eternal state must not have been discussed very much. We can also tell that this is considered important enough for them to write about this immediately instead of waiting for God’s timing for them to meet again face to face.

The Moody Bible Commentary 1. Promise of the Resurrection at the Rapture of the Church (4:13–14)

Those believers who are asleep in Jesus (v. 13) are not lost and gone forever, but they are “with the Lord” (cf. 2Co 5:8). It is clear that Paul thought of the state of believers who had died as both “asleep” (this pertains to their bodies) and as conscious (in His presence). This view denies any thought of “soul sleep” and helps to explain how these deceased ones can both return with Him (v. 14) and also rise first (v. 16).

Sleep is a temporary restful state between time of cognitive activity. Our word cemetery comes from a Greek word meaning “sleeping place” (koimētērion). [Believer’s Bible Commentary]

This concept is used throughout Scripture to represent death. In the Old Testament we read how kings “slept with their fathers and were buried.” (1Kings 2:10) For those who are understand the eternality of the human soul, the next life is the “real” one that we can only briefing interact with now and today we are in the “temporary” state. Our citizenship is in heaven and while we are here, we await the call to go back home. (Phil 3:20) Death is a transition from the veiled life on earth to the unveiled one. Both heaven and hell are equally “real” to but everything that heaven is, hell cannot be, yet neither will ever end for their inhabitants.

I like how C.S. Lewis describes the difference between our state now in this world and how we “will be.”

“We know not what we shall be”; but we may be sure we shall be more, not less, than we were on earth. Our natural experiences (sensory, emotional, imaginative) are only like the drawing, like pencilled lines on flat paper. If they vanish in the risen life, they will vanish only as pencil lines vanish from the real landscape, not as a candle flame that is put out but as a candle flame which becomes invisible because someone has pulled up the blind, thrown open the shutters, and let in the blaze of the risen sun.” The Weight of Glory by C.S. Lewis

1 Thessalonians 4:13–14 ESV

Not uninformed as new believer, then not grieving and not without hope like unbelievers. Notice that the writers do not expect those who have lost loved ones not to grieve at all over the loss, but the qualifier is “as others.” Specifically, those who do not have the hope of Christ and God for eternal life with them. Grieving is not wrong (see Acts 8:2), but it is wrong for Christians to exhibit hopelessness in their grief. [ESV Global Study Bible] As believers we can grieve over our loss, but we can also be joyful for their gain. To grieve or sorrow is in the passive tense which means it is a continuous act and any that have grieved over loss know that it really does not end but its bite dulls, and our nerves aren’t as tender over time. This may be what is implied by the subjunctive mood of the verb which suggest the actions “may or could happen but which is not necessarily true at the present.” [Arthur, Kay. Discover the Bible for Yourself] His contrast is not between one degree of sorrow and another, but between Christian hope and pagan despair. [Tyndale New Testament Commentaries]

The opposite of verse 13 would then be something like “We want you to be informed, so that you may grieve like us who have the hope of Christ.”

Part of the reason that we have a different expectation after death than the world is because of our belief in Christ and what He did for all mankind. Some translations start verse 14 with an “if” which for modern readers injects a possibility of doubt but the word does not have that option, it is a conjunction between the reason why we do not grieve like others and the certainty we have in God. The newer translations that I read try to use every Greek word in their English text, but in this case maybe the NIV has the best statement by simply starting the verse with “We believe.” We “know” that we will see those who died in Christ again because death was temporary for Jesus. Because He died and rose again, we know that all those who are “in Christ” will also rise again, just not in an earthly body, but the “real” one that will be kept for eternity. (1Cor 15:22)

Bring is future indicative, something that has not happened yet but is certain to be done. Another part of the “since we believe” is that fact that Christ is coming again. God the Father will allow God the Son to “bring with him” those believers who have died prior to that time. You cannot bring something “with you” if you are not coming too.

1 Thessalonians 4:15–16 ESV

15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.

There is a certainty in what the writers not wanting their brothers to be without knowledge. There is more certainty in the belief that Christ will come again. Now they “declare” with the certainty and authority of the “word of the Lord.”

A word, logos, from the Lord, Kyrios. This is where the apostle Paul derives all his authority from. It is a message directly from God. (Gal. 1:12; 2:2; Eph. 3:3; 2 Cor. 12:1, 9) Some people today use this phrase very flippantly and God will hold them accountable for that one day, but we can trust what is written down in our Bibles because it has proven true, accurate, and infallible over the centuries. Paul’s claim has validity because God recorded it for all eternity.

Twice in our passage today this phrase “we who are alive, who are left” is used. We who are alive or “the living” is the contrast to those who are asleep or dead. Paul includes himself in this group like he did in other letters (1Cor 15:51) to help his reader’s take comfort that he too "remains” and eagerly expects Christ’s return just like them. There is a popular book series about being “left behind” and the writers may be encouraging their reader’s that they have not missed Christ’s return as they are also “remaining” on the earth until that day.

Here is that word “parousia” which the rest of this chapter and half of the next helps “inform” and define for us. Remember we have said in the past that this is more than just the moment of Christ’s “coming” but it His “arrival” and subsequent stay. Zodihates expands that concept a little further and says “the Second Coming is not just one event taking place at a particular time. Rather it is made up of a series of events. We can understand which event is referred to only by a careful examination of the context in which the terms parousía or érchomai ([2064], to come) occur.” [The complete word study dictionary: New Testament ]

The Moody Bible Commentary 2. Order of the Resurrection at the Rapture of the Church (4:15–17)

The event described in Mt 24:29–31, the second coming (proper), is not the same event as the one described here. Here it is the Lord Himself who comes to take His own to Himself, but in Mt 24:31 this is the task of elect angels. Also, based on other texts that describe the second coming (proper) (cf. Jl 2:12–16; Zch 14:1–5; Rv 19:11–21), there are significant differences between the two events: here He comes in the air but then He comes to the Mount of Olives; here the prospect is comfort and fellowship with the Lord, then the prospect is judgment

As we read through the rest of our passage to today, we can see there is a sequence of events taking place when He comes again. Much like a visiting dignitary from a foreign land will have an “itinerary” of events before returning home, Christ will come and accomplish many things and the world and creation will react to His presence and work. All of these things are included in the word “parousia.”

“Will not precede” is an interesting phrase as the word precede is more often translated with the concept of reaching out or obtaining. In 1Thess 2:16 it is used for the wrath being obtained or having come upon those preventing the gospel from being proclaimed. In Rom 9:31, the Jewish people pursue a righteousness through the law that they cannot “reach.” In his letter to the Philippians the apostle wants to hold onto the gospel that was “attained.” Vincent adds the English translations miss “the force of the double negative—shall in no wise prevent. [Word Studies in the New Testament.] This seems to imply that there is a certainty to all in Christ dead or alive “meeting” the Lord, but that the timing is deferred temporarily for some. Another one of those “already but not yet” positions. The Thessalonians are being assured that the people who have died in Christ will obtain glorification if not before at the same time as those who have yet died and both groups of believers are equally assured of the end result of being with Christ during and after the parousia. In our passage today, this is the "guest list” and receiving line for Christ’s “arrival.”

Unlike the Greek gods that stayed in Olympus or sent “heroes” to do their bidding, Jesus Himself will leave heaven and come to earth again. There is allusion to the bread that “came down from heaven” for Moses and the wandering tribes and which Christ used of himself in the gospels. (John 6:33) He is also the one who came and died for us so that “whether we are awake or asleep we might live with him.” (1Thess 5:10) Everyone on earth will know when this happens both saved and unsaved, believers and unbelievers, none will be able to deny Christ as Lord when he returns in full glory. (Rev 1:7)

A cry of command is the first of three recognizable sounds that will “announce” Christ’s arrival. The three have earthly counterparts that the readers could associate with, but none would have heard these specific things before. It also difficult to tell if all three are successive or simultaneous. There is lots of speculation on what this command will be. The word appears to have a military connotation of a general giving orders to an army. All will recognize this voice as having all authority and will obey the command, whatever it is.

More than a voice of just an angel but a “chief angel.” I’m not sure how his voice it different or if it is the one named archangel we know from Scriptures, but again we appear to be assured that we will “know” this voice is God’s special messenger and will listen to what is said. The voice could be the one shouting the command, or it could be beckoning for all to take heed.

Many even today recognize the sound of a trumpet or bugle, this one however will embody all the best of what we have heard from our man-made instruments all wrapped up into a single blast. It does not seem to be playing music but making an announcement like the other two sounds. In Mat 24:31 when Jesus is speaking about the “Son of Man” coming again he says that he will “send out his angels with a loud trumpet call, and they will gather his elect.” This verse has the same elements as our passage but in a slightly different sequence.

Maybe I have watched to many movies but the order of verse 16 is presented in order of “descending” in authority and importance, starting with The Lord Himself down to the trumpet, but I picture the order of timing in the reverse. The trumpet blast drowns out all other noises and draws all who hear, the herald then announces for all to “be quiet” and “Listen to the King”, and then King of all creation speaks a command that all creation hears and obeys.

The timing of the events in this passage and others about the parousia more closely matches what we find in Daniel when the King came out to the statue, then commanded it to be worshipped, and had the musicians play to let everyone know when to start. (Dan 3:1-7)

Whether these three events are the same, simultaneous, or just figurative I cannot say dogmatically. In the end, the call and the voice of the archangel and, indeed, the loud command, all express one thought; Jesus’ coming will be with irresistible authority and indescribable grandeur. [Understanding the Bible Commentary Series]

This last phrase having the currently dead “rise first” is probably why many suggest that the command uttered is for believers to “come up” to meet Christ in the air. Some also equate this shout with the same call of “come forth” that Jesus gave to Lazarus when he was still in the tomb. In a later letter to the Corinthians, Paul writes similarly that all will be raised in order, “Christ the firsfruits, than at his coming those who belong to Christ.” (1Cor 15:23). Here he divides all the believers a little more saying that those who have already shed their mortal bodies will be “first” with Christ and then those who were “remaining” until his return. “Will rise” is also in the indicative giving us an assurance of the certainty of what God is telling us through the pen of Paul.

1 Thessalonians 4:17–18 ESV

17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words.

Paul pens the same phrase again to help us correlate the two sequences of events with the same people group. This time however we see read what the “remaining” do instead what they “hear.”

“Caught up” or “snatched away” has and instantaneous since of timing. The same word is used for when Philip was “carried away” by the Lord after baptizing the eunuch. (Ac 8:39) Not only are those who will be alive at Christ’s return be called up but we will be “with them” meaning all of the believers past and present will arrive together as equal brothers to meet our Lord in-mass.

Later in 1 Thessalonians 4–5, Paul’s language echoes the ancient idea that gods, like Baal, at times came upon the clouds to bring their message and judgment. Those who join the gods in the clouds are part of the god’s siege: believers could be uniting with Christ in His war on evil. [Faithlife Study Bible]

Paul lets us know in his letter to the Corinthians in part how it is possible we can “meet in the air” when he tells us that we “shall all be changed.” (1 Cor 15:51-52) Not like we were, not bound by the rules of earth but now raised and imperishable and freed to obey the laws of heaven.

And this meeting will occur “in the clouds.” Why not on the earth? For that is still the Enemy’s realm for now and so is the air above it. (Eph 2:2) We meet Christ above the earth, in a defiance of the enemy, and in the place where that we were told in Acts that we would see him again. (Ac 1:11)

Clouds also represent theophany—a visible manifestation of God’s presence (e.g., Exod 13:21; 19:16; 24:15–18; 40:34) [Faithlife Study Bible]

Several commentaries stated similar views that the Greek word apantēsis refers to meeting an arriving visitor, especially the act of honoring an important person, such as a dignitary or newly appointed official, by meeting them on arrival. According to Graeco-Roman customs, citizens went out to meet the dignitary and escort him back to their city amid great celebration. Moody’s commentary disagrees and prefers to use Scriptural references for context stating the metaphor is “like a Bridegroom, coming to retrieve His bride in fulfillment of His promise in Jn 14:1–3 to take her to His Father’s house, where the wedding feast will complete the formal union of marriage (cf. Rv 19:7–9). The first view imports a metaphor that is not found anywhere else to describe Christ’s relationship with His Church. [The Moody Bible Commentary.]

Although I understand how non-believers and the original readers may have pulled from their current culture for context, I prefer the later explanation for its direct correlation to what Jesus spoke himself and the timeless truth context of Scripture.

I also liked the summary of one the commentaries about these events.

In connection with Christ’s coming there is a sound to hear, a sight to see, a miracle to feel, a meeting to enjoy, and a comfort to experience. [Believer’s Bible Commentary]

1 Thessalonians 4:17–18 ESV

After all His believers are gathered to Him, they will never leave His presence again. Unlike when dignitaries come, they return home with only the entourage with which they came. At Christ’s “arrival”, when He goes home to heaven, He will take everyone that is “in Christ” with Him and we will never be parted from Him ever again. Fulfilling at the promise that he gave to us in John 14:3 “And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” And we do not only stay with him but will “reign” with him forever (Rev 22:5)

I like how the Tyndale Commentary finishes on this verse. The climax comes with we will be with the Lord for ever. There are many points on which we should like further information. But 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. [Tyndale New Testament Commentaries.]

Read verse 18 again

Because all these things are true, comfort and build each other up with these words. Encourage is our only imperative verb this week but it is a command in the positive to do just as Paul and his fellow writers have done with the letter. It is also in the active voice meaning we are to comfort and exhort continuously with these words. Which words? Many suggest that it is in reference to just the passage that we have studied today. Others propose that it goes all the way back to the “finally” and “urge” in verse 1. But the word was also used back in 1Thess 3:5 when the report of the Thessalonians “comforted” the apostle and his companions. Maybe Paul is linking this all the way back to the prayer at the end of Chapter 2 and now he lets them know how they can participate in the fulfillment of that prayer as God works in and through us to give us and others “eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.” (1Thess 2:15) As long as we continue to build each other up and push one another to “walk in worthy manner” and to “love and good works” with any of the words of truth from God and the hope of His gospel, I believe we obey this imperative. (Heb 10:24-25)

Apply the Text

I do not have any more to add about how to apply the text then verse 18 already clearly stated. “Encourage one another with these words.” I pray that you have heard or were encouraged, helped or admonished by something that God showed you through our time of fellowship around God’s word. I close with an AMG Bible illustration that can help us to remember how we can grieve differently than others.

AMG Bible Illustrations Death is Not Necessarily Loss

A little girl whose baby brother had just died asked her mother where Baby had gone. “To be with Jesus,” replied the mother. A few days later, talking to a friend, the mother said, “I am so grieved to have lost my baby.” The little girl heard her, and remembering what her mother had told her, looked up into her face and asked, “Mother, is a thing lost when you know where it is?” “No, of course not.” “Well, then how can Baby be lost when he has gone to be with Jesus?” Her mother never forgot this. It was the truth.

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