Chapter 4

1 He exhorteth them to go on forward in all manner of godliness, 6 to live holily and justly, 9 to love one another, 11 and quietly to follow their own business: 13 and last of all to sorrow moderately for the dead. 15 And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.

1. Furthermore. Gr. loipos, “for the rest,” translated “finally” in 2 Cor. 13:11; Eph. 6:10; Phil. 4:8; 2 Thess. 3:1 (see on Phil. 3:1). Paul now turns from prayer to an extended exhortation concerning Christian living.

We beseech. Gr. eroµtaoµ (see on Phil. 4:3). Instead of using apostolic authority and issuing commands to his readers, Paul, with tact and humility, entreats them to listen, and addresses them as brethren.

Exhort. Gr. parakaleoµ (see on Matt. 5:4). Paul does not content himself with entreaty. He adds earnest exhortation to his appeal. He had prayed that the Thessalonians might be made ready for the Lord’s coming (ch. 3:12, 13), but prayer alone would not suffice. There was something for them to do. Their part was to heed the instruction given, and, by the Lord’s grace, to act upon it.

By the Lord Jesus. Literally, “in the Lord Jesus” (cf. on Phil. 2:19). Paul was not giving personal opinions or advice, he was writing by divine inspiration. He was exhorting in the name of the Lord, and by His authority. Tactful as this approach is, it bears a strong note of authority, and is calculated to carry great weight with its hearers.

Received of us. Paul reminds his readers of what they had been taught while he was with them (cf. 1 Cor. 15:1; Gal. 1:9; Phil. 4:9). Practical instruction had been given them (cf. 1 Thess. 2:2, 7, 8, 13).

To walk and to please God. That is to walk so as to please Him. Textual evidence favors (cf. p. 10) adding the words “even so also walk,” or “even as ye are also walking,” or “just as you are doing” (RSV). The object of the walking, or living (see on ch. 2:12), should be to gain God’s approval of their conduct (cf. on v. 4). The apostle had taught the Thessalonians to live, not like the Jews in general, who were displeasing to God (v. 15), but rather in accordance with gospel principles, and thus to have divine approval continually.

Abound more and more. The apostle has lofty heights of Christian excellence in view for his converts. He believes they can go far beyond their present achievements (cf. Ed 18). Such confidence in their possibilities would open the hearts of the Thessalonians for the serious admonitions that follow.

2. Ye know. Compare ch. 2:1, 2, 9, 11, where Paul stresses the Thessalonians’ personal knowledge of his previous ministry to them. He is making no new demands upon them.

Commandments. Gr. paraggeliai, “announcements,” or “charges,” hence, “commands,” and often used in classical literature of military orders. The reference here is to the instructions previously given by Paul in Thessalonica.

By the Lord Jesus. Or, “through the agency of the Lord Jesus.” The apostle is again reminding his readers that his teachings were given under divine authority. Now that he was about to speak of particular sins of which some in the church were guilty, he was most anxious that every member should recognize that he was enunciating Christ’s own principles (cf. v. 8). Such recognition would ensure a positive response to the standards of which he now reminds them.

3. The will of God. God’s will here represents His desires for His children. It is not His will that even one member of His family should perish because of any kind of sin (Matt. 18:14).

Sanctification. Gr. hagiasmos (see on Rom. 6:19). The term hagiasmos is an inclusive one, and is not to be limited to chastity, although the apostle has chastity in the forefront of his mind in the present context. The will of God, however, can be fulfilled only in our complete consecration. Christ died to make our holiness possible (Eph. 5:25–27), but such a result is not obtained in a moment. Justification is accomplished momentarily when the repentant sinner accepts God’s forgiveness, but not so with sanctification, which is a continuous work of grace (see on Rom. 12:1, 2). It is “not the work of a moment, an hour, a day, but of a lifetime” (AA 560).

Abstain. Gr. apechomai, “to hold oneself away from,” hence, “to abstain.” God expects the Christian to keep away from sin, not to expose himself to temptation (see on 1 Cor. 6:18).

Fornication. Gr. porneia (see on Matt. 5:32; Acts 15:20; 1 Cor. 5:1). This sin needed emphatic denunciation among Gentile converts, for they had been reared in an atmosphere where moral laxity was accepted and vice consecrated as a religious rite (see Vol. VI, pp. 91, 92). The patron deity of Corinth, whence Paul was writing, was Aphrodite, the goddess of love and generation, and her worship was accompanied by the wildest orgies. It would be difficult for Christians in any pagan city to remain unaffected by such blatant immorality. But all that is contrary to chastity of heart, in speech and behavior, is contrary to the command of God in the Decalogue, and to that holiness which the gospel requires (cf. Matt. 5:27, 28; Acts 15:29; 1 Cor. 6:18; Gal. 5:19; Eph. 5:3). In our day, when standards of sexual conduct are lowered, when chastity is so commonly regarded as being outmoded and divorces are so frequent, this injunction deserves the scrupulous attention of every professed follower of the Lord.

4. Know. Or, “understand.” In 1 Thess. 5:12 Paul uses the verb, “to know,” in the sense of “to know the worth of,” “to appreciate,” “to respect.” Different forms of the same verb are used in 1 Thess. 4:5; 2 Thess 1:8; Gal. 4:8 to describe those who know not God, that is, they do not understand or appreciate Him.

Possess. Gr. ktaomai, “to acquire,” “to get for oneself,” “to procure for oneself.”

Vessel. Gr. skeuos, “a thing,” “an object,” “vessel,” “jar,” “dish.” Skeuos is translated “vessel” 19 out of the 23 times it is used in the NT. There is difference of opinion as to its meaning in this verse. Some hold that Paul is referring to the Christian’s body, with special reference to its sexual functions. This interpretation accords with the context, which treats of sexual purity (vs. 3, 5), but not so well with the meaning of ktaomai, “to acquire” (see above under “possess”). However, it is possible to give to ktaomai the meaning “to gain control over.” General scholarly opinion prefers to interpret skeuos, “vessel,” as referring to a man’s wife. Such opinion has scriptural support in 1 Peter 3:7, where the wife is described as “the weaker vessel,” and in rabbinical literature, which speaks of the wife as a “vessel” for the man. This interpretation would make Paul say this: “Each Christian should know how to take a wife for himself in a consecrated and honorable manner.”

One other view calls for consideration. A few interpreters have suggested a division of the verse which results in this translation: “That each one of you respect his own wife, and that he get gain in sanctification and honor.” They have held that the second thought applies to business relationships, the getting or acquiring of wealth, and that Paul is urging that this be done on an ethical basis. But such an interpretation disturbs the flow of Paul’s thought, which is concentrating on matters of sexual purity in vs. 3–7.

Paul’s approach to the subject of impurity and marriage in this epistle is in harmony with his discussion of similar topics in 1 Cor. 7. He sees marriage as a divinely appointed union that will aid Christian partners in avoiding sexual temptations (see on 1 Cor. 7:1–5).

5. Lust. Gr. pathos, “emotions,” good or bad, but in the NT only evil desires (Rom. 1:26; Col. 3:5).

Concupiscence. Gr. epithumia, “desire,” “craving,” “longing,” but in the NT generally evil desire, specifically, “lust” (see on Mark 4:19; Rom. 7:7). The phrase “lust of concupiscence” may thus be rendered, “passion of lust.” The close connection between 1 Thess. 4:4 and 5 supports the view that Paul is dealing with sexual aspects of marriage. In v. 4 he makes the positive approach; in v. 5 he stresses the attitude Christians should avoid. Though reared in an immoral atmosphere, they should not allow themselves to be tainted by that immorality.

Gentiles. Or, “heathen.” Since the Thessalonians themselves had been Gentiles, or heathen, they understood Paul’s references. But the fact that the apostle now clearly distinguishes them from the heathen would encourage them to maintain the distinction by refusing to indulge in immorality, as the Gentiles did.

Which know not God. See on Rom. 1:21, 28.

6. Go beyond. Gr. huperbainoµ, “to step over,” “to go beyond,” metaphorically, “to transgress.” The verb is used only here in the NT.

Defraud. Gr. pleonekteoµ, “to take advantage of another,” “to overreach.” A different word (apostereoµ) is used for “defraud” in 1 Cor. 7:5, but the meaning is similar.

In any matter. Rather, “in the matter.” One’s understanding of what is implied by “the matter” vitally affects the interpretation of this verse. Some hold that the reference is to commercial transactions, and that Paul is admonishing his converts to be honest in their dealings. This view cuts across Paul’s line of thought as expressed in vs. 5 and 7, where he clearly deals with sexual purity. It seems preferable to assume that the apostle is maintaining his topic throughout vs. 3–7, and that he delicately states that fornication is a form of robbery, since it takes that which rightfully belongs to another.

Avenger. Gr. ekdikos (see on Rom. 13:4). The Lord is here portrayed as the executor of judgment. He who forms the tie that unites husband and wife, watches over it (see Matt. 19:5, 6). Relationships which are thought to be secret, which come before no earthly tribunal, are seen by the Lord (see Heb. 4:13). He judges. The wrongdoer cannot escape His punishment. In this way Paul reminds his readers that sin, especially the kind of which he is speaking, will not go unpunished. This statement is given as the first reason for not defrauding one’s brother.

All such. That is, all people who practice the fleshly sins of fornication, adultery, and every other form of sexual impurity.

Forewarned. Gr. proeipon, “to say before,” that is, formerly. Paul is giving no new counsel. He is repeating the teaching he had previously given to the believers.

Testified. Or, “testified earnestly,” “charged religiously.” Paul had faithfully warned his converts against the corrupting influences that bore sway in society. Such solemn admonition needs to be taken to heart by the church of God today, surrounded as it is by the debasing influences of a corrupt society.

7. For. This preposition introduces the second reason given by Paul in his appeal for purity of conduct (see on v. 6).

Called. See on ch. 2:12. The call of God is a powerful reason for eschewing all forms of impurity. Compare on 1 Cor. 6:18–20; 1 Peter 1:14–16.

Unto uncleanness. See on ch. 2:3. The preposition “unto” (epi) may be rendered “for,” since it refers to purpose. God has called no man to be unclean or impure.

Unto. Gr. en, literally, “in.”

Holiness. Gr. hagiasmos (see on Rom. 6:19), translated “sanctification” in 1 Thess. 4:3 (see comment there). The preposition (en) differs from that used with “uncleanness” (epi), and denotes the sphere in which God expects His called ones to live—the sphere of holiness (cf. Heb. 12:14). Holiness should characterize every aspect of the Christian’s life.

8. Despiseth. Rather, “rejecteth,” that is, he who rejects Paul’s counsel (vs. 3–7) is actually rejecting the word of God. This view places great weight on the moral standards set forth by the apostle.

Hath also given. Textual evidence may be cited (cf. p. 10) for the omission of “also” and favors the reading “is giving” instead of “hath given.” God is continually imparting His Holy Spirit to His children.

Unto us. Textual evidence attests (cf. p. 10) the reading “unto you.” Paul is not speaking of his own inspiration by the Holy Spirit, but of the provision God has made for His people to be victorious over all forms of sin. The Lord has not only called His children to holiness, and given positive commands against uncleanness, but has provided power whereby they may reach His high standard. Thus strengthened, the Christian is able to surmount all obstacles in his quest of a character like that of his Master (cf. Eph. 3:16–19; Phil. 4:13; Col. 1:11).

9. As touching. Or, “concerning.”

Brotherly love. Gr. philadelphia (see on Rom. 12:10). Compare Heb. 13:1; 1 John 3:14; 4:20, 21. Paul has discussed (1 Thess. 4:6) a particular type of the violation of principles of love, but feels it unnecessary to pursue the subject further.

Taught of God. When one has accepted the new covenant of grace, and has allowed the Lord to write the divine law in his heart, he is taught of God, and is no longer dependent solely upon human instruction (see Heb. 8:10, 11).

To love one another. The purpose of divine instruction is to promote brotherly love in the believers’ hearts (cf. on ch. 3:12). Fervent brotherly love is one of the strongest evidences of conversion (AA 262).

10. Indeed ye do it. This was another reason for Paul’s not needing to write more concerning brotherly love. The Thessalonians had already shown their love toward the believers in northern Greece, and Paul had commended them at the beginning of the epistle for their “labour of love” (see on ch. 1:3). He does not explain what form their brotherly love took, but it was doubtless Christian hospitality toward fellow Macedonians. He now uses this proved trait as a basis for appeal in respect to purity of life. Having demonstrated their love on such a large scale, surely they will practice it in their day-by-day relationships with their brethren in the church.

We beseech. Rather, “we exhort” (cf. on v. 1).

Increase more and more. Compare the phrase “abound more and more” (v. 1). The love that the Thessalonians displayed is not yet perfected. He entreats them to strive for still higher attainments. The Christian path is one of continual progress. It is only when we love one another fully that God’s love is perfected in us (1 John 4:12, 20, 21).

11. Study. Gr. philotimeomai, literally, “to be fond of honor”; here, “to be ambitious,” “to aspire.”

To be quiet. That is, to live a quiet life, to live calmly. There may have been fanaticism among the Thessalonian believers. Fanciful ideas and doctrines were being promulgated by a few to the disquieting of the many (see 2 Thess. 3:11, 12; AA 261). It appears, from the context and the tenor of the epistle, that these unsettling views were connected with the doctrine of the second advent (see 1 Thess. 4:13–18; 5:1–11; cf. AA 228, 229).

Do your own business. Or, “mind your own affairs.” It would appear from this that some of the church members had been meddling in affairs that were not their own, possibly even in the affairs of the church (cf. on 2 Thess. 3:11, 12).

Work. One of the best safeguards against meddling is active pursuit of one’s own work. But it seems that some were teaching that in view of the second advent it was too late to work at ordinary pursuits. As a result, some had stopped working for a livelihood and were depending for support upon the generosity of their brethren.

We commanded. Paul had already dealt with the problem while he was with the Thessalonians, so he can now appeal to his previous verbal instructions, and he not only commanded this way of life but set a notable example of industry, independence, and helpfulness (cf. on Acts 18:3).

12. Walk. Gr. peripateoµ (see on ch. 2:12).

Honestly. Gr. euscheµmonoµs, “becomingly,” “in a seemly manner.” The admonition refers, not to business relations, but rather to living a consistent Christian life, minding one’s own affairs, and diligently working for one’s living so as to be self-supporting.

Them that are without. That is, outside the church, non-Christians (see on 1 Cor. 5:12). Living consistently the Christian life will commend itself to the unbelieving world.

Lack of nothing. Or, “need of no man.” Whichever translation is taken, the meaning is clear. The Christian should aim to be independent, not dependent on others for his support.

13. I would not. Textual evidence attests (cf. p. 10) the reading “we would not,” that is, we do not wish. Paul may be consciously associating Silas and Timothy in his statement, or the use of “we” may be editorial (see on ch. 1:1).

The apostle here broaches a fresh topic, the fate of the Christian dead in relation to Christ’s return. It may be that Timothy, who had just returned from Thessalonica (ch. 3:6), had brought the news that the church members were gravely concerned over the fate of those of their number who had died since being converted. How could such share in the glories of Christ’s kingdom at His coming? Paul now considers the subject in detail (vs. 13–18), and passes on to deal with the closely related topic, the time of Christ’s appearing (ch. 5:1–11). He treats both matters, not as new doctrines, but as familiar teachings on which the believers needed further instruction and admonition. Paul had not had time to answer every question or to clarify every topic while with them.

Are asleep. Gr. koimaoµ, “to sleep,” “to die.” Important textual evidence may be cited (cf. p. 10) for the reading “are falling asleep.” More were continually being laid to rest. For sleep as a figure for death see on John 11:11. Greek inscriptions show that a burial place was sometimes known as koimeµteµrion, a word also used for a dormitory, or sleeping room. In Christian usage the dead were thought of as sleeping, awaiting the resurrection morning.

That ye sorrow not. It would appear that the Thessalonians had been unduly grieving over those of their number who had died since accepting the gospel. Those who remained feared that the deceased would lose the glorious experience that Christians expected to enjoy at Christ’s return. Paul devotes vs. 13–18 to removing this misapprehension and to consoling the believers. He explains that there is no need for the living Christian to be sorrowful over his dead brother, for the hope of the resurrection removes the cause for sorrow. Paul is not frowning on natural grief. He is teaching the believers not to be immersed in hopeless human sorrow but to lift up their heads in expectation of reunion with their departed loved ones at the time of their Lord’s return and the resurrection.

Even as others. Rather, “even as the rest,” that is, the non-Christians.

Which have no hope. The non-Christian has no equivalent of the Christian’s hope. The unbeliever has no grounds for expecting life after death. To him, death must be the end, for he knows no power that can break the bonds of death and give life to the dead. The Christian alone knows Him who has conquered death on behalf of Himself and His followers. Thus Paul contrasts the believer’s outlook with the hopelessness of the pagan world around him.

14. If we believe. The Greek shows that there is here no expression of doubt. The conditional clause assumes the death and resurrection of Jesus to be true. Since Paul had presented these teachings to the Thessalonians when he first entered their city (Acts 17:1–3), his converts were well grounded in these basic tenets of the Christian faith. Paul now wants them to use these teachings as a foundation on which to build belief concerning the future resurrection of the Christian dead. The death and resurrection of Jesus give to the Christian a sure hope of resurrection (see John 14:19; see on 1 Cor. 15:20–23). Therefore the Thessalonians should not despair when their loved ones die.

Which sleep. Rather, “which have fallen asleep,” that is, the Christians who have already died.

In Jesus. Literally, “through Jesus.” Various interpretations have been offered to explain the force of this difficult expression. Some think that Paul means that death is a sleep only by virtue of Christ’s life-giving power that will one day awaken the dead. If Christ’s power did not operate, death would be the end. Others connect the phrase “through Jesus” with the latter part of the verse, making it read, “even so, through Jesus, God will bring with him those who have fallen asleep” (RSV). Such a translation is possible, but the Greek tends to favor the KJV rendering.

Still others regard the expression as parallel with the phrase “dead in Christ.” This interpretation is perhaps to be preferred inasmuch as the two expressions occur in close contextual relationship.

With him. That is, with Jesus, from the grave. Paul reaches the crux of his reply to the troubled Thessalonians. They have been concerned over the fate of their dead. The apostle now assures them, by a categorical statement, that God has planned for those Christians who have died to be resurrected as Jesus was resurrected. Such words assured the believers that their loved ones were not forgotten. This inspired assurance would satisfy the queries of the Thessalonians and set their minds at rest. It should be noted that Paul is concerned primarily with the fact that the righteous dead are not forgotten, not with the chronological details of the resurrection. These are set forth in 1 Cor. 15:23: “Christ the firstfruits; afterward they that are Christ’s at his coming.” Paul wished to stress the fact that as God brought forth Christ from the grave, even so would He bring forth the sleeping saints from the graves.

Some teach that Paul is here speaking of disembodied souls, which, they assert, ascend to heaven at death and return with Jesus when He descends to this earth at the time of the second advent. But the Bible nowhere teaches that the soul of man is immortal and that it ascends to heaven at death (see on Matt. 10:28; Luke 16:19–31; 2 Cor. 5:2–8). Furthermore, the interpretation is quite out of harmony with the context. Paul is not speaking of immortal souls, but of “them which are asleep” (1 Thess. 4:13), “them also which sleep in Jesus” (v. 14), “the dead in Christ” (v. 16). The “dead in Christ” rise (v. 16), not descend. The living are described as not preceding them, with reference to being with the Lord (v. 15). All enter the kingdom together (v. 17). If the dead preceded the living and spent some time with the Lord prior to the resurrection, the apostle’s language would be quite meaningless, in fact, absurd. His comfort would be misplaced. Paul would have told the Thessalonians to dispel all their concern, for their loved ones were enjoying the bliss of heaven. But this he did not do. This he could not do. His teaching was in harmony with that of his Lord (see on John 14:3). Some commentators, seeing the problems involved, freely admit that “the disembodied souls are not here spoken of” (Jamiesen, Fausset, and Brown).

15. By the word of the Lord. The apostle is appealing to a higher authority than his own (cf. on 1 Cor. 7:6, 10, 12, 25).

We which are alive and remain. Literally, “we the living ones, the remaining over ones,” that is, those who, in contrast with the righteous dead, remain alive until Christ’s return. Paul here appears to express a hope that he, and the converts to whom he is writing, will be alive when Jesus comes, a hope common with Christians of all ages. But he does not explicitly state that he will live until that great day (see Rom. 13:11; 1 Cor. 10:11; Phil. 4:5; Titus 2:13; see Additional Note on Rom. 13). He clarifies his thoughts on the matter in 1 Thess. 5:1–11, where he deals with the unexpectedness of the second advent and the uncertainty of his or their still being alive at the time of their Lord’s return (v. 10). It appears that the Thessalonian believers misunderstood Paul’s statements, and some willfully perverted them and taught that the day of the Lord was even then at hand (see on 2 Thess. 2:2). It was to rectify this error in their thinking that the apostle wrote his second letter a short time later (AA 264; see p. 262).

Coming. Gr. parousia (see on Matt. 24:3). Parousia was sometimes used for the arrival of a Roman general to celebrate a triumphal procession through the streets of a city. The word is thus appropriate for describing Christ’s triumphal return.

Not. The negative is strongly expressed in the Greek.

Prevent. Gr. phthanoµ, “to come before,” “to precede.” This was the meaning of “prevent” when the KJV was translated. But the word has changed its meaning so that it no longer correctly translates the Gr. phthanoµ. Paul is assuring his readers that the living Christians will not be united with their Lord before those who have fallen asleep. “The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them” (vs. 16, 17). Thus the living saints will have no priority over those who have died in the Lord. This teaching makes clear the true state of those who have died “in Christ.” They are asleep, awaiting the Saviour’s coming. They have not yet been united with Him, but, like the living Christians, await the second advent for their longed-for union with the Master (cf. John 11:23–25). Neither class has precedence over the other; both will be taken to glory together by their Lord at His coming.

16. For. Rather, “because.” Paul is stating the factual basis for his teaching in v. 15.

The Lord himself. The personal, visible, bodily appearing of the Lord in great majesty is here clearly described. Christ does not send a deputy, nor does He come spiritually. He Himself comes in person. The same Jesus who ascended to heaven now descends from heaven. Just before He went to heaven He promised to return (John 14:3). The church was assured when He ascended in a cloud that “this same Jesus” would “come in like manner” (Acts 1:9–11). Paul reiterates these promises and records additional details concerning the manner of their fulfillment.

Shall descend. Gr. katabainoµ, “to go down,” “to come down,” “to descend,” used nowhere else in the NT for Christ’s second advent, but used of the Son of man’s coming down from heaven for the first advent (John 3:13; 6:33, 38; etc.). Christ’s descent at His second coming is implied in other scriptural accounts of His return (Matt. 16:27; 24:30; etc.).

A shout. Gr. keleusma, “a command,” “a shout of command.” The word occurs only here in the NT. In non-Biblical writings keleusma is used of an officer issuing orders to his troops or of a charioteer urging his horses. It is not clear from the Greek construction whether Christ utters the command or whether another being cries aloud as the Lord descends, but contextual evidence favors Christ as the speaker (see below on “archangel,” and “the trump of God”). No specific reason is here given for the “shout,” but the “shout,” “the voice of the archangel,” and “the trump of God” are immediately followed by the rising of the “dead in Christ”; hence the arousing sounds may be taken as preliminaries to the resurrection of the just (cf. John 5:25, 28, 29; 11:43). Christ comes from heaven proclaiming His victory. He has conquered death and the grave (Rev. 1:18). No longer can the enemy, death, hold any of the redeemed in his cold grasp. The righteous dead respond to their Lord’s command and rise from their graves.

Archangel. Gr. archaggelos, “chief angel,” “first angel,” compounded from archi, a prefix denoting “chief,” or “high,” and aggelos, “angel,” hence, “chief of the angels.” The word archaggelos appears in the NT only here and in Jude 9, where Michael is said to be the archangel. This commentary holds the view that Michael is none other than our Lord, Jesus Christ (see on Dan. 10:13; Jude 9; Rev. 12:7). This interpretation makes it possible to conceive of Christ’s own voice, as the voice of the archangel, being heard as He descends (see on Jude 9).

The trump of God. Or, “a trump of God.” This does not necessarily refer to any particular trumpet as belonging exclusively to God, but rather to an instrument that is used in God’s service. The OT frequently refers to trumpets in connection with notable interventions by God, either actual or predicted (Ex. 19:13, 16, 19; Ps. 47:5; Isa. 27:13; Joel 2:1; Zeph. 1:16; Zech. 9:14). Trumpets were also used for assembling God’s people (Num. 10:2–4), for the sounding of war alarms (vs. 5–9), and for national occasions (v. 10). In the NT the sounding of a trumpet is associated with the gathering of the elect and the raising of the dead (Matt. 24:31; 1 Cor. 15:52).

And the dead in Christ. The conjunction “and” is used to indicate the result accompanying the heaven-reverberating sounds, namely, the raising of the righteous dead. The “dead in Christ” are those who fell asleep in faith, including OT saints (see on Rom. 4:3; 1 Cor. 15:18; cf. Rev. 14:13). They are included among those whom Jesus described as “the children of the resurrection” (Luke 20:36). Paul elsewhere calls them “they that are Christ’s at his coming” (1 Cor. 15:23). Their being raised corresponds to the “first resurrection” (see on Rev. 20:5, 6). The phrase “the dead in Christ” is here used to distinguish the sleeping saints from two other classes of people: (1) the unrighteous dead, who, as a body, are not raised at Christ’s second coming; (2) the living Christians, who are being assured that their beloved dead will be at no disadvantage when Jesus returns, but will rather receive prior attention by being first raised and thus being placed on an equal footing with the living saints.

Shall rise first. That is, shall rise before the living are caught up to meet the Lord in the air (v. 17).

17. Then. That is, after the righteous dead have been resurrected.

We which are alive and remain. See on v. 15.

Caught up. Gr. harpazoµ, “to snatch away” (see on Acts 8:39; Phil. 2:6; Rev. 12:5).

From harpazoµ, by way of the Latin verbrapioÇ, is derived the English word “rapture,” a term that some use in a technical theological sense to describe the catching up, or carrying away, of the saints, of which Paul here writes. Those who thus use the word “rapture” teach that Christ’s visible, audible appearance with power and great glory will be preceded some years earlier by His coming secretly and invisibly to the air of this planet to catch away His saints, while the rest of earth’s population lives on through a period marked by a tribulation under the rule of Antichrist.

But the present passage, which they declare describes this secret coming, speaks of Christ’s coming with a “shout, with the voice of the archangel, and with the trump of God”—hardly a secret event. Furthermore, this is obviously “our gathering together unto him,” concerning which the Thessalonians were troubled, but which is after the revelation of Antichrist (2 Thess. 2:1–3), not before, as set forth in the “pretribulation rapture” view (see Additional Notes on Rev. 20, Note 2). The trumpet is mentioned also in Matt. 24:30, 31 in a context that clearly describes a visible coming: “All the tribes of the earth … shall see the Son of man coming in the clouds of heaven with power and great glory.” There is nothing in the phrasing of these scriptures that even remotely suggests that the coming described in Matt. 24 is different from that described in 1 Thess. 4. Hence both passages describe one event happening at one point of time. This is the uniform teaching of all the Scriptures. For a discussion of certain false concepts on which the belief in a secret rapture is based see Additional Notes on Rev. 20, Note 2.

Together with. Gr. hama sun. The adverb hama signifies “at the same time,” while the preposition sun here means “together with.” A literal translation of this portion of v. 17 thus reads, “at the same time together with them we shall be snatched away.” Such an assurance would set the Thessalonians at rest by explaining to them that the Christians who were then dead and those who remained alive would be simultaneously united with their Lord.

In the clouds. Compare Matt. 24:30; Acts 1:9; Rev. 1:7.

To meet the Lord. Literally, “unto a meeting of the Lord,” expressing the fulfillment of the purpose for which the righteous have been caught up from the earth, that is, that they might meet their Lord. At the moment of meeting, the Christian’s dearest desire is fulfilled—he is united to the One whom he loves above all others (cf. on Phil. 1:23).

In the air. The saints have ascended from the earth, the Lord and His accompanying hosts have descended from heaven; they meet in the air, between earth and heaven.

And so. That is, as a result of Christ’s coming and the consequent events described in vs. 16, 17, all believers are united with their Lord.

Ever be with the Lord. Paul does not attempt to take his readers further than the ecstatic moment of meeting. Disciples of all ages are at last united with the Master, the future is assured. There is no need at this juncture to delve into what lies beyond. But we know from other scriptures that after the union the redeemed continue the journey they have begun and go with Christ to His heavenly home (see on John 14:2, 3). Thus shall they “ever be with the Lord.”

18. Wherefore. Or, “so then.” This verse presents the conclusion of Paul’s reasoning in vs. 13–17. He has explained the relationship of the dead and the living believers at the time of Christ’s coming, to set at rest the minds of the troubled Thessalonians who feared that their dead would not share in the benefits and glories of the Lord’s return.

Comfort one another. This is more than a suggestion. In a kindly way the apostle is commanding the believers to meditate on “these words” (vs. 13–17), to perceive their comforting import, and to share such consolation with one another so that all may be encouraged by their message.

Ellen G. White comments

1–3AA 262; CH 584

2, 3 SL 87

3     AA 559, 566; GC 469; 2T 170; 8T 64

4     2T 450, 472, 474, 475

7, 9–12AA 262

13, 14  AA 257

14   AA 259; DA 786; GC 550

16   DA 832; GC 301

16, 17  DA 320; EW 16; GC 322, 625; LS 66; PK 240; PP 339; SR 412; 1T 60; 5T 14

16–18AA 258; GC 302, 548; LS 51; ML 345; PP 89; 1T 41

17   AA 34; EW 110, 273, 287; ML 349; 1T 184