When Does Paul Tell People That the Dead Will Rise Again

The apostle Paul addresses the question, what is the fate of those who die "in Christ" before He returns?

The believers in the Greek metropolis of Thessalonica knew that Jesus was risen from the dead and live and that He would render. They had been taught to expect Christ to come up equally an unexpected thief from heaven. His resurrection from the dead was a prelude to the resurrection of His people.

It would announced that some of the believers had died recently and some members in the church were wondering if those who had "died in Christ" would miss out on some participation in the glory at His appearing.

Expiry is a fact of life. Expiry is non an accident; it is an engagement. We all have an appointment with the death angel. "It is appointed unto men to die, only afterward this the judgment" (Hebrews 9:27).

The Gospel of Jesus Christ brings hope to those who believe on Christ as opposed to those who are without God and without hope. The pagans were hopeless in the face of death. How tragic when Christians exercise not place their organized religion in the hope of this Gospel every bit an inward living conviction. The promise of the resurrection is based on the assurance that Jesus died and rose from the dead. We likewise have the witness of the Holy Spirit (Romans viii:11) and the indwelling Christ (Colossians 1:27).

F. F. Bruce suggests that the campaigner Paul had already taught these Thessalonian believers the basic truths regarding Christ's render including the following points:

"This tradition speaks of the coming of the Lord as His Parousia (cf. Matthew 23:3, 27, 37, 39; 1 Thess. 2:19; 3:thirteen; v:23; 2 Thess. 2: one, 8) and represents information technology as taking place from or in heaven (cf. ane:x; 2 Thess. 1:vii; Matt. 24:30), with clouds (cf. Matt. 24:30; Rev. 1:7), accompanied by angels (cf. 3:thirteen; 2 Thess. 1:vii; Matt. 24:31) and annunciation by a trumpet blast (cf. Matt. 24:31; 1 Corinthians xv:52). . . manifestation of power and celebrity and the execution of judgment on the ungodly (five:iii; 2 Thess. ane:7-ten; 2:viii)" (Thessalonians, p. 95).

Believers in the early church had a daily expectation that Christ would render. They did not set any dates for the render of Christ, simply they were looking for His return in their lifetime. There was daily expectancy of His return. They were looking for Christ to come any moment and take them home to celebrity with Him, not in death, merely in a visible personal coming for Christians. They were looking for Christ to come and take them home to glory without dying.

The blessed hope of the Christian is that when we dice in that location is a glorious, unending beingness for us in the presence of God. What a joyful reunion when we are joined with Christ and our loved ones in Christ who have gone to heaven before u.s..

We are therefore non similar those who have no God and no hope.

It is of import to go along in mind that nothing is said here of the resurrection of those who are not in Christ. We find that in other passages such equally Acts 24:15; John five:28, 29.

"On Paul'due south principles, any resurrection of unbelievers would be different in character from the resurrection of believers. The resurrection of believers was their participation in Christ's resurrection, and this could non be said of the resurrection of unbelievers. It is precarious to draw inferences from Paul's silence almost his views on the nature and timing of the resurrection of those not in Christ" (Bruce, p. 105).

Neither is Paul concerned in this passage about when Christ will come.

Paul's resurrection promise is grounded in the saving work of Christ. Since Paul does not know when Christ will render he therefore does not know if he volition be alive or non when it volition actually takes place. However, he does know that he volition exist a function of that grand event. This is what matters to Paul. Paul did not have any problem with the "delay of the parousia." His conviction was simply Christ is coming again, maybe morning time, perchance noon, peradventure evening, but surely it will exist shortly. Christ is coming once more and that should requite us swell comfort (John five:24; vi:50-58; 8:51; ten:28; xi:25, 26; Romans 8:one, 38, 39; Philippians 1:xix-21; 2 Corinthians 5:8; 2 Timothy iv:6-8; Psalms 23:4).

The laic in Christ already has eternal life; and by his departure from this earth, he takes possession of it in a greater measure. Even his body will be raised up at the final solar day. Why therefore, fear an experience that simply brings the states closer to our Lord and Savior Jesus Christ? Decease is gain for the Christian because it brings us into the presence of Christ.

Ever since His resurrection and ascension Jesus has taken with Him into heaven the believers who have died. The children of God are brought at the very instant of their death into the presence of the Lord. The apostle Paul declared that when a Christian dies he is "absent from the body" and "present with the Lord." This gives the Christian promise when our loved ones are taken away from united states in death. There is no promise in the future life apart from a saving relationship with Jesus Christ.

The accent the apostle is making in our text is a bulletin of promise. "For the believer who arrives victoriously to the port, there is zilch more to worry nigh: the boxing is won, and he is at the entrance to glory. What Christian, about to depart into the presence of his God, would adopt to brainstorm his life's course down here all over again? And who would desire to call back a loved 1 who has just entered into the presence of the Lord" (Rene Pache, The Time to come Life, p. 45).

This hope of eternal life will sustain us until that moment when all tears shall be wiped abroad from our eyes. The decease of a believer in Christ is not a permanent loss, just a temporary separation until nosotros are all gathered into the presence of our Lord. This grand reunion at Christ's return will rob death of its sting (1 Cor. 15:54-58). These words give usa a confident promise in apprehension of a future promise past the Lord.

The Lord Jesus Christ volition come; information technology is only a question of when. Since we exercise not know when, therefore it is essential that we be prepared. Will there exist whatsoever disadvantage for the believers who have died in Christ before the rapture? Volition they exist disqualified from sharing in the celebrity of that day possibly because they have sinned in some way? Let'due south heed advisedly to Paul's response.

WHAT ABOUT THOSE WHO ARE DEAD "IN CHRIST" (1 Thess. 4:13-15)

What happens to believers who dice earlier Christ returns for them? What is going to happen to our loved ones who take preceded us in death?

Mayhap they were thinking Christ would come in their lifetime. Now some of their own family and friends had died since Paul had been in that location preaching and instructing them. What would be the effects of their premature expiry at the coming of Christ? Would it be detrimental to their spiritual life? They were quite concerned for their loved ones. Was their death considering they were under the wrath of God? Were they being punished for some sin?

Revelation of God is truthful and authentic (ane Thess. 4: thirteen)

"But nosotros do not want you to exist uninformed, brethren, nearly those who are asleep, and so that yous will not grieve as do the residue who have no hope" (v. thirteen)

When Paul says, "we do non want you to be ignorant," he is stating in an emphatic manner, "we wish you to know." It is something very important that Paul wants to emphasize. They demand to be aware of this important fact. In verse fifteen he says, "For this we say to you by the word of the Lord" giving emphasis to the authorization of God's Word. God has spoken; we need to listen.

Therefore, why substitute human speculation for divine revelation on such an important subject? We take a sure revelation from God in His Word. We do not accept to turn to philosophers, spiritualists or humanism or the occult for answers to the problem of life and death.

Paul volition lay bated their fears with a potent affirmation, "by the discussion of the Lord." Paul is probably referring to a saying of Christ that is non recorded past the four evangelists in their gospels. There were many sayings of Christ non recorded for us. He could besides be referring to a straight revelation from Christ regarding the 2d Coming.

These believers still had questions nearly the fate of their loved ones who had died since Paul had been there and taught them.

Who are these who "are asleep?" The verb koimaomai is in the present tense indicating they go on to slumber. "They are lying asleep." "Sleep" is a cute euphemism for "death" of a Christian. The Old Testament writers used the idiom "slept with one'due south fathers." For the Christian it expresses the view that just equally a person awakes from sleep the Christian will awake to resurrection life. However, for the pagans in Paul'southward day death was a sleep from which they would never awake. Death is the opposite of life, just nowhere do the Scriptures country that men will cease to exist. The truth of God's Word is the heathen volition be resurrected and stand before the Lord God in judgment (Rev. 20:eleven-15).

Nosotros get our English word cemetery from koimeterion. The koimeterion here are deceased Christians, probably members of the church building at Thessalonica. They could fifty-fifty be martyrs who died giving witness to Christ in Thessalonica.

Paul does not want them to exist ignorant almost the death of believers and therefore sorrow as the pagans who have no hope in the resurrection of Christ. Those who are without God and without hope tin do nothing in the face up of decease merely pity one another. The Christian hope is grounded in the historical resurrection and ascension of Christ.

Christ has transformed death. Expiry has been overcome past the risen Lord Jesus. It is never said that Christ is "asleep" meaning He is dead, though He is the "starting time fruits of them that have fallen asleep" (1 Cor. 15:20). Jesus Christ is awake! He is alive; He is non expressionless.

These deceased believers were with the Lord spiritually (2 Cor. v:6-8; Phil. 1:20-24), but their bodies were physically "asleep" in the earth. Paul made information technology very clear that the soul of the believers went to be with the Lord. It is not the soul that sleeps; it is the body. The spirit leaves the body at decease, and the body goes to sleep and no longer functions. When Christ resurrects our bodies of decay, affliction and weakness that plague us now will be stripped away. When He comes nosotros volition have Christ similar bodies (1 Cor. fifteen:l-55; I John 3:2).

Therefore, we do non sorrow as those who accept no promise in the resurrection of Christ. For the unbeliever it is an unending sorrow. It is a continuing sorrow. It is an absence of the noesis of the Lord that leads to this hopelessness. Cf. Eph. 2:12.

A review of the writings of early on Christians and the pagans of their twenty-four hour period reveals an astonishing difference in their attitudes toward death. Very few pagans had a lofty view of decease. The typical attitude of the ancient world to decease was ane of utter hopelessness. They had no consolation to offer. Milligan said, "The general hopelessness of the heathen world in the presence of death is almost too well known to require analogy."

The apostle Paul is not counseling stoicism or draconian indifference. Without the hope of the resurrection of Christ people must view death only every bit a sleep from which there is no awakening. Catallus, a pagan wrote, "Suns may gear up and ascension once again but we, when in one case our brief light goes downwards, must slumber an endless night." Without the resurrection information technology is "one unending night to be slept through" (Catullus), or "ane unbroken nighttime of slumber" (Aeschylus). Without the living hope of Christianity there is only "promise for the living, the dead are without hope." What a difference the resurrected Christ makes upon the living and the dead. The Christian hope is in the person of Jesus Christ.

1 Corinthians 15:55 and Philippians 1:21-23 are refrains of victory, not hopelessness. In that location is no reason for despair for the laic.

"Precious in the sight of the Lord is the death of His saints," wrote the Hebrew Psalmist. Paul is rejoicing in consummate victory which Christ won for us in His resurrection. It is a keen condolement to know that our loved ones and friends who have put their organized religion in Christ accept but fallen asleep in Christ. I joyous mean solar day they volition awake with Him.

The anxiety of the believers for the dead loved ones is put to residue by the potent affidavit fabricated on the authority of the risen Lord Himself. When He comes "the dead in Christ" will be raised first and so those who take non died but remain alive volition be snatched away with them to bring together their Lord, and volition be with Him forever. Both those who are alive and those who have died will fully share in the experiences of that blest event. Neither will suffer any disadvantage when Christ comes.

W. E. Vine says, "The object of the metaphor is to suggest that as the sleeper does non cease to be while his torso sleeps, then the expressionless person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as slumber is known to be temporary, so the death of the body will be constitute to be. Sleep has its waking, death will take its resurrection" (Thessalonians, p. 128).

The trunk alone is in view in this metaphor, never the soul. Also in the New Attestation the resurrection is used of the body lonely.

What happens at the death of the laic?

"When the physical frame of the Christian, "the earthly business firm of our tabernacle,' ii Cor. 5:1, is dissolved and returns to the dust, the spiritual part of his highly circuitous being, the seat of personality, departs to exist with Christ, Phil. 1:23. And since that state in which the believer, absent from the body, is at home with the Lord, ii Cor. v:half dozen-9, is described as "very far better' than the present state of joy in communion with God and of happy activity in His service. . . . it is not intended to convey the idea that the spirit is unconscious" (Vine, pp. 128-29).

The victory volition be complete when we receive our resurrected body (1 Cor. 15:54-57).

The resurrection of unbelievers (John 5:28-29) cannot be described every bit a promise. They are not "in Christ" and therefore are without God and without hope. The infidel Lucretius said, "No one awakes and arises who has once been overtaken by the chilling end of life." How sad, simply truthful.

Render of Christ is sure (vv. fourteen-15)

"For if we believe that Jesus died and rose again, even so God will bring with Him those who take fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are live and remain until the coming of the Lord, volition not precede those who have fallen asleep" (Heb. 4:14-15).

Since Christ died and rose again

The words "if we believe" state a fulfilled condition. A amend English translation would be "since nosotros believe." Paul's argument is beyond dispute. The reference to their believing points to the certainty of their faith.

Christ is never said to exist sleeping. He died and in His death He bore the wages of our sins. He died the worst death possible. Death has not been final in His case, all the same. He is live. He is awake! Jesus took away the horror of death for the Christians. Information technology is because Jesus died that nosotros no longer demand to fright death.

The resurrection of Jesus Christ separates Christians from all other world religions. But as God raised Christ, then in due time He will raise all those who are in Christ. The resurrection of Christ is our guarantee of eternal life.

Equally i Corinthians xv:17 tells united states the resurrection of Christ is the critical result upon which Christianity rises or falls. Paul states, "If Christ has not been raised, your faith is worthless; you are still in your sins." Jesus is the "first fruits of them that are asleep" (1 Cor. xv:twenty). The implication of these starting time fruits is there will be after fruit. Just as Christ has risen and is live we can residuum assured that nosotros, too, will ascent from the dead (1 Cor. 15:22; Col. 1:eighteen).

Because of what Christ has washed the Christian "sleeps" and does not undergo the horrors of the second expiry which is eternal separation from God in hell. Death is the consequence of sin.  Jesus suffered a death that we tin never experience. He experienced the total wages of sin as our substitute dying in our identify bearing the full punishment of our sins.

"God will bring with Him those who take fallen comatose in Jesus."

Literally Paul writes, "God them that fell asleep through Jesus will bring with Him." The word "God" is at the beginning of the sentence in the place of accent. God will bring with Jesus those who take fallen asleep in Christ. Their religion is in God who raised Jesus from the dead and who will also heighten believers in Christ.

The apostle Paul has in listen the Parousia. Jesus will bring with Him the faithful believers when He returns. Their death does not hateful they will not share in His coming. Paul is certain the event will accept identify.

"Decease," says Vine, "when used of homo, and not merely of his torso, may be defined as conscious existence in separation from God. All out of Christ are dead, all in Christ live, or have eternal life, Jn. vi:47; Col. iii:4. Simply all, whether living or dead, every bit be and are equally conscious of existence (cf. Luke sixteen:19-31)" (Thessalonians, p. 134).

i Corinthians 6:14; 2 Cor. 4:14; Rom. 6:3-eight all emphasize the aforementioned truth that but every bit God raised up Jesus He will also raise the believer in Christ. Through the risen Christ God volition bring with Him those who accept fallen comatose. If Christ has not risen then those who have fallen comatose in Christ have perished (ane Cor. fifteen:17-18).

Milligan notes, Jesus is "the mediating link between His people's sleep and their resurrection at the hands of God." Note the attendant circumstances of their expiry. "They were in a sure relationship with the risen and living Jesus when they died." They were as the New English language Bible reads, "those who died as Christians." They died in fellowship with Christ. They died as believers in Christ.

The place we must begin is at the cross of Christ. Jesus Christ died for our sins and it is there that we had a substitute who died in our place equally a sufficient cede for our sin. The postage of certainty of our salvation is the fact that Christ rose from the expressionless. Our ground of hope is the reality that Christ died for united states and rose from the expressionless. We have no Christian hope unless we are absolutely certain concerning the death and resurrection of Christ.

The resurrection of Jesus is the straight outcome of the ability of God (1 Cor. vi:14; Eph. 1:20). God raised Him from the dead. When used in a literal sense the resurrection always refers to the body.

It is those who accept "fallen asleep in Jesus" that He will bring dorsum with Him. This "sleep" in verse xiv refers to the bodies which are laid in the grave. John Walvoord correctly states, "Equally far equally our souls and spirits are concerned, we become immediately into the presence of God, into the conscious enjoyments of heaven, for "to be absent from the body' is "to be present with the Lord.' We believe in the sleep of the torso, but nosotros exercise not believe in the sleep of the soul. Those whose bodies are sleeping in the grave, according to this Scripture, will exist resurrected when Christ comes back" (Thessalonians, p. 62). Therefore, "Our loved ones who are asleep through Jesus go to sleep in the certain hope of waking."

Paul'due south formula is only "since we believe" "we besides believe." Since we believe Jesus rose from the dead nosotros also believe we, too, shall rise from the dead. The same gospel that gives us the bang-up assurance of the death and resurrection of our Lord, also gives us the great assurance of the resurrection of all who believe on Christ. His resurrection is the pledge of our resurrection (one Cor. 6:14; 15:sixteen, 20).

Believers are never said to be "in Jesus," but always "in Christ" expressing intimacy in our human relationship with the risen Lord.

The Gospel message is that "Jesus died and rose" (one Cor. 15:3-4). Note that Christ is non comatose. He is nowhere said to have "fallen asleep" because of the mention of the resurrection which follows immediately. Christ "died" stressing the full impact of His death and therefore the divine miracle of His resurrection.

F. F. Bruce stresses, "His people's resurrection is corollary of His, and therefore their death can exist described as 'falling asleep' in the new Christian sense of that figure, but three was no precedent for His resurrection. 'If we believe that Jesus died and rose again,' the fullness of Christian hope follows. The continuing life of his people depends on, and is indeed an extension of his ain risen life (cf. Rom. viii:11; also Jn. xiv:nineteen, "because I live, you will alive likewise')" (Thessalonians, p. 97).

Since God acted in the past to raise Jesus from the expressionless He can be depended upon to "bring with Him those who have fallen asleep." Cf. 1 Cor. 15:23; Acts 3:15; Rom. 8:11; 2 Cor. thirteen:4; Eph. 1:xx; Col. 2:12; ii Cor. 1:9).

We now "slumber" and volition "awake" only considering Jesus endured the full furry of God'due south wrath against sin (Rom. 6:23). He has spared us of the "wages of sin" which is spiritual expiry and eternal separation from God in hell. Our decease has been swallowed upward in His victory through His expiry and resurrection (1 Cor. 15:54). Christ is our propitiation, and therefore turns abroad the wrath of God from us.

Nosotros do not have an reward over the deceased

"For this nosotros say to y'all by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who accept fallen comatose" (1 Thess. 4:fifteen).

The Thessalonian believers were worried that their deceased loved ones would not share in the Parousia. They were longing for the coming of Christ. That is the characteristic mental attitude of believers in every generation. They were not afraid of death which may come up first. Paul sometimes assembly himself with those who are waiting Christ'south coming and at other times with the dead in Christ. He is comfortable with both possibilities. He looked forward to and expected the Parousia of the Lord Jesus. He prepares u.s. for unflinching backbone in the face of expiry.

Many scholars stress that the Greek hither does not affirm that Paul expected that he would still exist alive when Christ would come back for the redeemed. Paul states that he does not know when Christ volition return (1 Thess. 5:2, 3). It is only natural for Christians in every century to anticipate that Christ volition come before they die. However, Paul does non say so here. In 1 Cor. 6:xiv Paul placed himself with the believers who will be raised when Christ comes.

"Shall not precede those who take fallen asleep"

The discussion for "precede" or "prevent" is variously translated "gain an advantage over," "precede into His presence" or "have any advantage at all over" or "shall not come before." The word phthano implies both the gaining of an advantage as well as priority in order. In that location volition not exist any advantage or disadvantages because we volition all be full participants forth with all believers in Christ. Neither will miss a moment of celebrity in His coming on that twenty-four hours. The living will not have the reward "to come earlier" another. Paul uses a potent double negative in the original, ou me to mark his accent.

The important matter Paul is stressing is that those who are alive when Christ returns volition not have any advantage over those who have already died in Christ. Paul underscores his point by saying emphatically "in no wise." Believers who die will non be at a disadvantage when Christ comes.

On the other hand, Paul says those who are living and who survive to the day of Christ volition not be at an reward over the dead in Christ. Probably Paul did wait to be live, simply we practise know that he had a strong living religion in the 2nd coming of Christ. Paul expressly states that he does not know when Christ will come. It is only natural for Paul and us to put ourselves in the category of those who will be alive to see information technology happen. One vital affair is sure. I am not going to be left out! The of import thing is that we are ready when He comes. His coming will exist unexpected, just when we least expect Him He will announced.

By the time 2nd Corinthians was written Paul definitely associated himself with those who would die earlier the Parousia and would have to be raised from the dead (2 Cor. four:14). The LORD God who raised Jesus will also raise us from the dead to exist with Jesus. He will nowadays us who have gone earlier those who are withal alive on the earth to those whom He volition gather when He returns. What a day of rejoicing! What a blessed hope for you lot and me.

What will be the effect on those who have already died? Volition they suffer any disadvantage at the Parousia because they have already died? What is the relation between the resurrection of the expressionless in Christ and His coming? Will they miss out on something that the living will enjoy? The chief signal Paul is stressing is no, they will not endure any disadvantage when Christ comes.

At the Parousia the believing dead will exist raised upward before the translation of the living believers. The living and the expressionless volition be on equal footing for the reason ready out in the verses that follow. There is no ground for uneasiness about the "dead in Christ." In the verses that follow Paul gives us the social club of events.

THE Programme FOR ALL WHO ARE "IN CHIRST" (4:xvi-17)

Render of Christ from heaven (v. 16a)

Jesus is seated at the correct manus of God the Father in sky (Rom. 8:34; Eph. i:20; Col. 3:1; Heb. ane:3).

No one knows the time when Christ will return except God the Father (Acts 1:half dozen-vii). Fanatics never pay attending to that fact.

Paul writes, "For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first."

The manifestations of divine glory in the Onetime Testament are associated with the coming of Christ. The Parousia is an answer to Isaiah's cry in 64:1, "O that K would rend the heavens and come up down."

The 1 who is coming is "the Lord Himself." It will not exist a delegated task. It will be a Divine intervention like in the Onetime Testament. The Lord Himself is coming personally. "This Jesus . . . will come" (Acts i:11). "The Son of Homo will descend . . ." (Marking 13:26; Luke 17:26; Matthew 24:31).

The dead are summoned back to life with the descent of Christ, the vox of the archangel, the trumpet call and the shout of the commander. The clouds that gathers Christ and His people reminds us of the surrounding radiance of the divine presence of the Shekinah glory of God.

This coming of Christ volition be with majesty and award. In that location will back-trail the "shout," the "vox of the archangel," and the "trumpet of God." Paul gives us the impression that there will exist iii singled-out sounds. The "shout" denotes an "authoritative utterance." Morris notes, "Information technology is the cry made by the ship'south principal to his rowers, or by a military officer to his soldiers, or past a hunter to his hounds, or past a charioteer to his horses" (p. 143). The military commander used it every bit a boxing weep. The keleusma is a military word of control ever with a ring of authority and notation of urgency to it.  It is "a loud authoritative cry, frequently one uttered in the thick of a great excitement" (Morris). Majesty, authorization and urgency are the accent. Jesus comes with "irresistible authority and indescribable grandeur." "Information technology is not said by whom the shout will exist uttered, but the probability is that information technology is the Lord (cf. John v:28f), "the hour cometh in which all that are in the tombs shall hear His voice, and shall come up forth.'" Since there is no article "the vocalisation that will exist uttered will exist a very not bad vocalism, an archangel type of vocalism. Merely more than probably the meaning is that some archangel will add together his vocalisation to the phone call which wakes the dead" (p. 114).

Other Bible scholars run into it as the voice of the Lord Himself. F. F. Bruce thinks, "Here information technology is the Lord Himself who shouts the quickening word, which commands a set up and obedient response (John 5:25), "the dead shall hear the vocalism of the Son of God, and those who hear shall alive'" (p. 100). Simply the vocalism of the Son of God tin awaken the expressionless and change the living.

J. B. Philips captures the power of the original language with these words: "One word command, one shout from the archangel, one blast from the trumpet of God and God in Person volition come up down from Heaven!"

There is no commodity earlier voice or shout so the quality of the voice is emphasized. Literally, "a voice of an archangel." No specific archangel is meant. Possibly a loud clear voice is described nether the similitude of a trumpet. W. E. Vine, "If equally it seems probable, the subject of this threefold description is one not bad signal from heaven, and so the words may exist paraphrased: with a shout in the archangel'south voice, fifty-fifty the vocalisation of the trump of God" (p. 143).

The "trumpet of God" is as well found in the Erstwhile Testament at festivals and times of triumph. Information technology volition be the Parousia (1 Cor. fifteen:52) and used to stress majesty and greatness of the twenty-four hours (Matt. 24:31).

John Calvin said, "As a field marshal gathers his armies to battle by the sound of the trumpet, so Christ volition summon all the dead with a vox that rings and resounds throughout the whole world." The trumpet seems to exist a sign of the assembling of the unfolding of something not revealed before. It is like the assembling of an army that is chosen to march forward. The shout, the voice and trumpet picture one not bad event. It is a telephone call to those who have been saved by grace to rise and follow the Male monarch of kings.

Resurrection of the "dead in Christ" (v. 16b)

Our resurrection hope is related to the promise of the Parousia of Christ. What Paul is now stressing is that the expressionless in Christ would ascension first. Far from suffering whatsoever disadvantage at the Parousia, the faithful departed believers would actually have precedence over those believers who are still alive. It is their resurrection that would be the first result of the coming of Christ. Only afterwards the dead in Christ rise will those who are still alive enter into their inheritance. It is a matter of sequence. It is first Christ, and then those who are "expressionless in Christ" at His coming and finally those who remain live at His coming will be snatched away together with them.

John Walvoord says, "Christians volition be resurrected like the resurrected body of Christ and will have a resurrection body which will never wear out, which will never be subject to decease or affliction or hurting a torso which volition last for all eternity, suited for the glorious presence of the Lord" (p. 66).

"The dead in Christ will rise offset." The expressionless shall rise before those who are living on the earth are changed.

The Christians whose bodies have been in the grave will exist resurrected, and their bodies will exist transformed into resurrection bodies, and then they will see the Lord in the air. This will take place in the glimmer of the eye. It volition all of this will accept identify in a dissever second earlier living Christians are translated from these bodies of flesh into resurrection, immortal, incorruptible bodies.

"The expressionless in Christ" are those believers who in life were "in Christ" and have died a concrete decease. Their spirits went to sky to be with Jesus the moment they died, and their bodies were laid in the grave. Information technology refers to our position in Christ when nosotros received Jesus Christ as our personal Savior who died for us and rose from the dead. In the instant we trusted in Christ to save united states we were placed into "the trunk of Christ." We became a part of the organism which is called His church. Every authentic born once more Christian is every bit in Christ. The dead in Christ will be raised when Christ returns. This is a "selective resurrection." Merely those who are "in Christ" will be raised in that moment. The unsaved will not be raised at this time. Death cannot upset the vital union the believer has "in Christ." Those who live "in Christ," in death remain "in Christ." We are with the Lord forever. It is an unchanging human relationship with Christ in life and in expiry.

Rapture of the living "in Christ" (v. 17a)

"Then we who are alive and remain will exist caught up together with them in the clouds to encounter the Lord in the air, so we shall always be with the Lord" (1 Thessalonians 4:17).

"We who are alive and remain" are those believers "in Christ" who have non died and are nevertheless live here on the world.

After the dead rise, and then the living "volition be caught upward together with them" and so we "shall always be with the Lord." The thought of the resurrection and reunion gives the grieving centre hope and assurance. A. T. Robertson says, "This rapture of the saints (both risen and inverse) is a glorious climax to Paul's argument of consolation."

The living saints will exist transformed in a moment, in the twinkling of an eye, and in that instant will exist given immortal, incorruptible bodies (1 Cor. 15:51-52). There will not be an interval between the raising of the dead believers and the change of the living saints. Those rising from the grave and those who are caught up are going to meet the Lord in the air. He will take united states of america to heaven where He is at present preparing a permanent abode identify for u.s. (John 14:1-3).

The reunion with those who have died is very important to Paul. He stresses the fact that they will exist together. The saints who are alive volition be caught up to be with Christ, and the dead in Christ who have been taken up to their identify with the Lord. It is comforting and encouraging thought to those who are bereaved. Here are words of comfort to those who accept loved ones who have gone on to be with Christ.

Living Christians will be transported with the resurrected Christians to meet Christ "in the air" (v. 17a). Paul does non tell united states in this passage, just the bodies of the assertive volition be changed to imperishable and immortal bodies just like those who have just been resurrected (1 Cor. 15:42-44, l-54). This translation volition accept place suddenly, "in a moment, in the twinkling of an eye." We will exist with the Lord unblamable in holiness. In that purple moment we will be like Christ perfectly holy. Nosotros will be cleansed from every spot and contraction and every sign of historic period and abuse. We will be clothed in the dazzler of His perfect righteousness and we will be with Him forever. The dead in Christ will exist raised in incorruptible bodies, i.e., "bodies not liable to the decay." Our living bodies cannot enter their heavenly inheritance until these bodies are changed. This "mortal body must put on immortality." The "mortal" body must be "swallowed up of life" (two Cor. v:4).

God will heighten upwardly "the natural body" of the "dead in Christ." The living "in Christ" will be changed into "the spiritual body." "The epitome of the earthly" will give place to the "image of the heavenly and this trunk of humiliation will be fashioned anew to the likeness of the glorious trunk of the risen Lord. We get some idea of what this volition exist similar when nosotros examine the accounts of the transfiguration of Jesus (Matt. 17:2; Mark 9:iii; Luke 9:29; 2 Peter 1:sixteen-17; Rev. ane:14-17).

 "Shall be caught upwardly together with them in the clouds"

Harpazo means "to snatch up, to seize, to carry off by strength, to rapture. The give-and-take often denotes the emotion of a sudden swoop and commonly that of a forcefulness which cannot exist resisted" (Linguistic Key to Greek New Testament). It means, "to seize, carry off past force" (Grimm-Thayer, Lexicon). "At that place is often the notion of a sudden swoop, and usually that of a force which cannot be resisted. The application of such a verb to the snatching abroad (the "rapture') of the saints is obvious" (Morris, p. 145). Bruce says information technology "implies trigger-happy action, sometimes indeed to the benefit of its object, as when the Roman soldiers snatched Paul form the rioters in the Jerusalem council-chamber (Acts 23:10) or when the male kid in the apocalyptic vision was caught upward to God to preserve him from the nifty red dragon (Rev. 12:five). It is used in Acts viii:39 for the Spirit'due south snatching Phillip away later his interview with the Ethiopian chamberlain and (more gemanely to the present passage) of Paul'southward being caught up to the third heaven of paradise (2 Cor. 12:2, 3)" (p. 102). Our word harpazo expresses what will happen in terms of a sudden and most fierce activeness. Those who are caught up are subject to the irristible ability of God. Neither volition the living be disadvantaged when Christ comes. For all applied purposes the resurrection of the expressionless and the rapture of the living will be simultaneous. Only a moment of time will separate the resurrection of the expressionless and the translation of the living (1 Cor. xv:51-52).

We get our English discussion "rapture" meaning "the act of carrying a person from 1 place to another." The word "rapture" is frequently used equally a technical word in theology to draw the event foretold in this poetry.

"To meet the Lord in the air"

The place of meeting is in the air. Over again "clouds" are mentioned. The divine celebrity is veiled in clouds (Exodus 19:sixteen; 24:xv-18; 40:34; 1 Kings 8:ten, xi; Psalm 97:two; Daniel seven:13; Mark 13:26; 14:62; Rev. 1:7). They are associated with the transfiguration of Jesus (Mark 9:7), His ascension (Acts 1:nine) and His coming in similar manner every bit they have seen Him become (ane:eleven).

Milligan cites examples of "the formal reception of a newly arrived magistrate." Moffatt says it implies "welcome of a great person on his arrival." It may well exist "a royal reception" that Paul has in mind with our "meeting the Lord in the air." The Male monarch is coming! We will be presented to the Male monarch.

The words "to meet the Lord" are used to describe a dignitary paying official visit to a urban center. The leading citizens of the metropolis would go out to see him and escort him back on the final phase of his journey. When Julius Caesar went through Italy in 49 B.C., Cicero wrote, "simply imagine what meeting he is receiving grade the towns, what honors are paid to him!" Also the bridal party goes out to meet the benedict in a Jewish wedding and escort him with a procession to the feast hall (Matthew 25:6). Roman Christians did the same thing for Paul (Acts 28:xv). Everything leads up to the great note of triumph, "and then nosotros shall ever be with the Lord."

These analogies Paul uses in relation to the Parousia suggest the possibility that the Lord is pictured every bit existence escorted on the remainder of His journey with His people both those newly raised from the expressionless and those who have remained live. F. F. Bruce writes, "it cannot exist determined from what is said hither whether the Lord (with His people) continues His journey to earth or returns to heaven. Similarly it is not certain whether the Son of Man, coming "in clouds' (Marking 13:26; fourteen:62), is on His way to globe or (every bit in Daniel vii:xiii) to the throne of God" (p. 103).

Reunion will be with Christ forever (v. 17b)

"We shall always exist with the Lord" is the glorious outcome. Paul doesn't tell us in this passage if we render to the world with Christ or immediately depart for heaven. All the same, Paul's chief concern here is to give the blessed promise that nosotros will be with Christ for all eternity (1 Thess. 5:10; Phil. 1:23; Col. 3:4; ii Cor. 5:eight). All Christians will be united with Christ. From this fourth dimension and forever they volition exist with the Lord. He will accept the living believers to the permanent habitation place He is shortly preparing for them in sky (John 14:i-3). The 1 thought Paul embraces is that nosotros will be with the Lord forever.

All of the resurrected and raptured Christians volition be with Christ forever. "We shall e'er be with the Lord." Having joined Him we shall be continually with the Lord. This is the g climax of blessedness. It was Paul's desire on more than than one occasion (Phil. 1:23; two Cor. 5:8). Note the permanence of the fellowship with Christ and ane another.

How should this reunion with our loved ones and our resurrection affect our view of death, our life today, and the future? "Those who are live and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord."

THE PROMISE FOR ALL "IN CHRIST" (iv:eighteen)

"Therefore comfort (parakaleo) one another with these words."

This great bulletin of comfort, encouragement, cheer and hope should cause the believers at Thessalonica to actively strengthen one another. Information technology should give them courage to face death and comfort their hearts in the face of death of loved ones.

"Death makes no difference to our relationship to the Lord. . . All things and all men are in His hands. When it is His will to bring in the end of this age, those who take died in Him and those who nevertheless survive will be united in His presence" (Morris, p. 146).

Those who "die in Christ" live "in Christ."

Phillips translates, "God has given me this message on the matter, and so by all means use it to encourage i another." Here are solid grounds for condolement, encouragement and hope.

Paul has given u.s.a. a definite give-and-take from the Lord. He has spoken "by the discussion of the Lord." He is not making some suggestions about how we might comfort one another. Nosotros, just as the Thessalonians, can comfort 1 another because God has been pleased to reveal to us what has happened to our loved ones who have died. He has non left us ignorant and without hope. God has revealed some good news for the states who face death.

The whole point Paul is making is that this dandy event will happen. It is a voucher that volition be redeemed. It is a promise for us to personally believe. Emil Brunner well said, "A Christian faith without expectation of the Parousia is like a ladder which leads nowhere but end in the void."

Do we really love the Lord's actualization? What does it mean to you that Christ might come dorsum today for you? Exercise yous have a living expectation of His coming for you? Do nosotros accept our minds and hearts fixed upon Christ?

"We will love the appearing of the Lord in directly proportion as nosotros love the Lord Himself. If we dear Him, if nosotros long to see Him who outset loved united states, so the truth of the Lord's coming and the fact that He could come today will be a precious truth," writes John Walvoord, p. 62.

Let usa live every mean solar day equally if information technology will be our final day lived for Christ upon this world.

Death is existent for the laic in Christ, just the hope of the resurrection ways that it is not an everlasting state. It is temporary pause.  For the believer in Christ, death is simply a transition from this life to the next. The moment we die physically we are ushered into the presence of the living God.

"Christ has been raised from the dead, the first fruits of those who are asleep." Even and so, come Lord Jesus.

The Christian tin can face decease, not with despair, but with a hope in what God will practise, grounded in what He has already done in the resurrection of Jesus Christ.

The believer who dies "in Christ" remains "in Christ" for all eternity.

Nosotros have cypher to fearfulness considering Jesus volition come up either with us or for us!

Here is the blest hope for the "expressionless in Christ" every bit well equally for the living "in Christ."

"Nosotros shall always be with the Lord." Do you have that assurance in your heart? If yous died today and stood before the Lord God and He said to you, "why should I let you into my heaven," what would you lot say? Hither is A Gratis Souvenir for You to aid you brand that decision for Christ.

Title:  1 Thessalonians 413-18 What Happens Later on You Die?

Series:  one Thessalonians

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