Hope for the Bereaved (preaching resource for November 8, 2026)
This post exegetes 1 Thessalonians 4:13-18, providing context for the Epistle reading on 11/8/2026. Insights are drawn from John Stott's commentary on this passage.
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| "Resurrection of the Dead" (public domain via Wikimedia Commons) |
Introduction
The death of a loved one always raises painful and anguished questions. What has happened to them? Are they all right? Shall we see them again? These were questions for which the young believers in Thessalonica were unprepared. Expecting Jesus' immediate return (parousia), they were shocked when some believing friends and family died before this anticipated event. This turn of events greatly disturbed them and left them with many nagging questions that they addressed to Paul (perhaps through Timothy): How would the Christian dead fare when Jesus returned? Would they stand at a disadvantage? Would they miss the blessing of the parousia? Were they even 'lost'?
The state of the dead
Paul begins his answer with two negative assertions: *We do not want you to be ignorant about those who fall asleep* (13a) and, *we do not want you...to grieve like the rest of men, who have no hope* (13b). Note that Paul does not forbid Christians to grieve. Mourning is natural, even for a while emotionally necessary. Though when we mourn a Christian's death we do so in joyful awareness of Christ's decisive victory over death, we nevertheless mourn with personal sorrow--just as Jesus did for his friend Lazarus. But our mourning is not *like the rest of men [non-believers], who have no hope*. Christians grieve, but as ones with a sure hope. That hope is grounded in an understanding of the state (condition) of the Christian dead.
Concerning that state, Paul refers to the dead as 'asleep.' Did Paul believe in "soul sleep" (the idea that the dead are unconsciousness)? Note that 'sleep' is used as a euphemistic metaphor for death in many cultures. This is because in death the body is motionless as during sleep. Secondly, the Old Testament sees death as rest from labor, as in the case of certain patriarchs and kings who 'slept with their fathers' (see also Rev.14:13). It is in this context that the book of Ecclesiastes proclaims that *the dead know nothing* (Ecc. 9:5). From the perspective of earth ("under the sun"), it appears that the dead are completely unaware. Thirdly, the New Testament (which, alone, provides the full and final revelation concerning death and the afterlife) speaks of death as "sleep" to express that death is only temporary (Jn.11:11; Mk. 5:39; 1 Cor.15:20). As sleep is followed by awakening, so death is followed by resurrection. Our conclusion then is that the Bible refers to death as 'sleep' because a human corpse (body) lies in the grave still, at rest, and awaiting a future resurrection of that body.
But do these metaphorical allusions concerning the dead body demand that we limit our understanding of the condition of the human soul (spirit) during the interim period between death and resurrection to that of unconsciousness? First we should note that the answer is not a matter of core Christian doctrine. But having said that, we should also understand that the consistent teaching of the vast majority of Christians through the ages has been against "soul sleep" (the view that the soul [spirit] of man in the interim state is unconscious). For example, Calvin wrote concerning this verse: 'The reference [concerning being asleep]...is not to the soul but to the body, for the dead body rests in the tomb as on a bed, until God raises the person up.'
We of course, look to Scripture, not Calvin, for authoritative instruction. But we should be aware of what the Spirit has taught the church through the ages. And we should carefully examine Scripture, giving priority to the final and more complete revelation (the New Testament). When we do, here's what we learn: Jesus' references to what happens after death suggest a conscious awareness of bliss or pain (Lk.16:19ff.; 23:43). Moreover, Paul, apparently relying on Jesus' teaching, notes that for him life meant 'Christ' and death in Christ meant 'gain'. How could Paul regard death as 'gain', and better than this life 'by far', if he viewed the intermediate state as one of unconsciousness? Paul clearly believed that death would bring him a closer, richer, fuller experience of Christ than he was already enjoying on earth (Phil.1:21-23; cf.2 Cor.5:8).
Three reassuring beliefs
Now, back to Paul's main concern: what is the Christian hope for those who have died in Christ, which does not eliminate mourning altogether, but which comforts and fortifies us in the midst of grief? This hope rests not in perfect understanding of the state of the dead but in the sure knowledge of *the coming of the Lord* (15)--the King's visible return in glory which will bring about the reuniting of all Christians (both dead and alive). This is a source of hope and comfort because the 'sting' of death is largely due to the separation which death seems to cause--both separation from Christ, since the dead in Christ have died before he comes, and separation from those who survive them.
It is these two bitter separations which the apostle solemnly assures his readers are neither real nor permanent. For the dead in Christ are (by implication) now with Jesus, and will come with Jesus when he returns and will thus not precede (in being reunited with Christ) those who will see Jesus when he returns. Paul expresses his assurance in these beliefs in a 'creed' with three related clauses:
1) Concerning Christ: *Jesus died and rose again*. This is the heart and core of the gospel which the apostles preached and which the church believes. Christ 'died for us' (1 Thess 5:10), in order to deal with our sins and so secure our 'salvation' (1 Thess 5:9). But he did not remain in death; he rose again, which implies that in some sense he triumphed over it.
2) Concerning the Christian dead: *God will bring with Jesus those who have fallen asleep in him*. For Paul, the death and the resurrection of believers is interconnected (e.g. Rom.6:4-10; 2 Cor.4:14). If God did not abandon Jesus to death, he will not abandon the Christian dead either. On the contrary, he will raise them as he raised him, and he will bring them with him, so that when he comes, they will come too.
3) Concerning the Christian living: *We who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep*. 'According to the Lord's own word' (perhaps a saying of Jesus not recorded elsewhere?), neither the Christian dead nor the Christian living will miss out on the glory to be revealed at Jesus' parousia. Furthermore, neither group will take precedence over, nor have the advantage over, the other. In particular, there is no possibility that the Christian dead (about whom the Thessalonians were anxious) will be separated either from Christ (for they will come with him) or from the Christian living (for they will be joined by them). Paul's emphasis here is on the unbreakable solidarity which the people of Christ enjoy with him and with each other, and which death is utterly unable to destroy (Cf. Rom.8:35-39).
Four great events
Having outlined the Christian creed in relation to Christ, the Christian dead and the Christian living, Paul goes on to make four positive affirmations, relating to four great eschatological events: the return, the resurrection, the rapture and the reunion:
1) The return: *The Lord himself will come down from heaven* (1 Thess 4:16a). We note that it is *the Lord himself* who will 'descend' (RSV), not one of his deputies or representatives. The parousia will be a personal coming, a visit in person, of *the Lord*, that is, Jesus. Accompanying his return there will be a universal, authoritative, divine proclamation which presumably will both announce the end and summon the dead to rise. As at creation, God 'spoke and it came to be' (Ps.33:9), and as at the tomb Jesus called in a loud voice 'Lazarus, come out!' and he came out (Jn.11:43-44), so on the last day the dead will hear the creative, commanding voice of God and will obey (Jn.5:25-28).
2) The resurrection: *And the dead in Christ will rise first* (1 Thess 4:16b). Already in verse 14 Paul has assured the Thessalonians that when Jesus comes God will bring the Christian dead with him. But he did not explain how or in what form they would accompany him, although the reference to Jesus dying and rising gave us a clear hint. Now, however, Paul is explicit in supplying the missing information. Their resurrection will precede their coming. *The dead in Christ will rise first*. This sequence is appropriate. Since the Christ who comes will be the Christ who himself *died and rose again* (14), so those who have died in him will now rise with him, and the resurrected Christ will be accompanied at his coming by his resurrected people (Cf. 1 Cor,15:20-23). Again we observe the gist of Paul's argument. There is no possibility that those who have died in Christ will ever be separated from Christ. They died 'through' him (14); they sleep 'in' him (16); they will rise 'with' him; and they will come 'with' him too (14). Christ and his people belong to each other inseparably and indissolubly.
3) The rapture: *We who are still alive...will be caught up...* (17). 'Caught up' is translated in the Latin Bible by the word *rapere* from which we get the English word 'rapture.' The Greek word is 'harpazo' which expresses suddenness and violence. Those still alive at the parousia will be raptured--'caught up' (NIV), 'swept up' (JBP) or 'snatched up' *together with them in the clouds*.
The parallel between verse 15b and verse 17 is impressive. According to verse 15b 'we who are still alive, who are left...' will not precede the Christian dead. According to verse 17 'we who are still alive and are left' will be caught up together with them. The negative and the positive statements dovetail. So far from forestalling them, we shall join them. The purpose of this sudden, violent action will be not only to unite the Christian living with the Christian dead (*together with them*), but also to unite them with Christ (*to meet the Lord*).
Once more Paul's concern is revealed, namely that the living, the dead and the Lord will be together. The truth that the redeemed will *meet the Lord* is expressed by another technical term (*apantesis*). When a dignitary paid an official visit (*parousia*) to a city in Hellenistic times, the action of the leading citizens in going out to meet him and escort him back on the final stage of his journey was called the *apantesis*.
Many details of this heavenly 'meeting' are omitted. For example. there is no reference in verse 17 to the Christian living being 'changed' (as in 1 Cor.15:51-52), any more than there was in verse 14 to the Christian dead being 'raised'. Both are assumed. Further, it is not clear how literally we are to understand our being *caught up...in the clouds*. We know from Jesus himself that his coming will be personal, visible and glorious, but we also know from him that it will not be local ('There he is!' 'Here he is') but universal ('like the lightning, which flashes and lights up the sky from one end to the other', Lk.17:23-24). Presumably, therefore, our going to meet him will also transcend space.
As for *the clouds*, they are a biblical symbol of the immediate presence of God - at the Exodus (Ex.13:21; 14:19), on Mount Sinai (Ex.19:16; 24:15), filling the tabernacle (Ex.40:34-35), during the wilderness wanderings (Ex.40:36-38), at the transfiguration of Jesus (Mk.9:7), at his ascension (Acts 1:9), and at his glorious appearing (Dn.7:13; Mk.13:26; 14:62; Rev.1:7). The reference to *the air* may be equally symbolic, for it was thought of as the dwelling-place of the devil and his demons (Cf. Eph.2:2). The fact that the Lord chooses to meet his saints there, on the demons' home ground so to speak, shows something of his complete mastery over them.
Unfortunately, what many Christians take from this passage is a lot of unwarranted, speculative and woodenly literalistic hype about the mechanics of the rapture. This speculation is popularized in the "Left Behind" book series which says that in the rapture, Christians will be "caught up" into heaven for seven years while the tribulation is occurring on earth. Those not raptured are "left behind" to suffer the tribulation. It's clear that this is not what Paul is saying. He would probably be aghast to learn what some read into this verse. His goal is to offer encouragement (v.18), not to send people off on wild flights of fancy.
4) The reunion: Having been caught up to *meet the Lord*, we shall now *be with the Lord* for ever. The momentary encounter will lead to an everlasting fellowship. Thus the descending Lord and the ascending saints, heaven and earth, will be united. For this is Paul's theme. The Christian dead (about whom the Thessalonians were worrying) will be separated neither from Christ (since God will bring them *with him*, 14) nor from the Christian living (who will be caught up *with them*, 17a). On the contrary we will all be always *with the Lord* (17b). Note this threefold repetition of the preposition 'together with'. This is the ultimate reunion, 'our being gathered to him', to which the apostle will allude in his second letter (2 Thess. 2:1).
Conclusion
Put together, Paul's teaching causes us to eagerly hope for a great cosmic event which will include the personal, visible appearing of Jesus Christ and the gathering to him of all his people, whether dead or alive at the time. Therefore, says Paul, *encourage each other with these words* (1 Thess 4:18). Nothing comforts and sustains the bereaved like words of Christian truth. And note that 'these words' do not concern lots of wild speculation--they simply remind Christians of what is sure in the future of their departed loved ones who know Christ.