1Th 4:13-5:4 | RWP | e4.org | We would not have ( ου θελομεν ). We do not wish. You ignorant ( υμας αγνοειν ). Old word, not to know ( α privative, γνο- , root of γινωσκω ). No advantage in ignorance of itself. Concerning them that fall asleep ( περ των κοιμωμενων ). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων of many later MSS. From old κοιμαω , to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does ( ) and N.T. generally (cf. our word cemetery ). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. Even as the rest which have no hope ( καθως ο λοιπο ο μη εχοντες ελπιδα ). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

‏ 1 Thessalonians 4:13-18

We would not have ( ου θελομεν ). We do not wish.

You ignorant ( υμας αγνοειν ). Old word, not to know ( α privative, γνο-, root of γινωσκω ). No advantage in ignorance of itself.

Concerning them that fall asleep ( περ των κοιμωμενων ). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων of many later MSS. From old κοιμαω, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (Joh 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming.

Even as the rest which have no hope ( καθως ο λοιπο ο μη εχοντες ελπιδα ). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

For if we believe ( ε γαρ πιστευομεν ). Condition of first class, assuming the death and resurrection of Jesus to be true.

In Jesus ( δια του Ιησου ). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμηθεντας (that are fallen asleep in or through Jesus) like ο κοιμηθεντες εν Χριστω in 1Co 15:18 and probably correct or with αξε (through Jesus with God).

With him ( συν αυτω ). Together with Jesus. Jesus is the connecting link ( δια ) for those that sleep ( κοιμηθεντας first aorist passive, but with middle sense) and their resurrection.

By the word of the Lord ( εν λογω Κυριου ). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in 1Co 11:23. Jesus may have spoken on this subject though it has not been preserved to us (cf. Mr 9:1).

Ye that are alive ( ημεις ο ζωντες ). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote.

Shall in no wise precede ( ου μη φθασωμεν ). Second aorist active subjunctive of φθανω, to come before, to anticipate. This strong negative with ου μη (double negative) and the subjunctive is the regular idiom (Robertson, Grammar, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

With a shout ( εν κελευσματ ). Note this so-called instrumental use of εν. Old word, here only in N.T., from κελευω, to order, command (military command). Christ will come as Conqueror.

With the voice of the archangel ( εν φωνη αρχαγγελου ). Further explanation of κελευσματ (command). The only archangel mentioned in N.T. is Michael in Jude 1:9. But note absence of article with both φωνη and αρχαγγελου. The reference may be thus indefinite.

With the trump of God ( εν σαλπιγγ θεου ). Trumpet. See same figure in 1Co 15:52.

The dead in Christ shall rise first ( ο νεκρο εν Χριστω αναστησοντα πρωτον ).

First here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

Then ( επειτα ). The next step, not the identical time ( τοτε ), but immediately afterwards.

Together with them ( αμα συν αυτοις ). Note both αμα (at the same time) and συν (together with) with the associative instrumental case αυτοις (the risen saints).

Shall be caught up ( αρπαγησομεθα ). Second future passive indicative of αρπαζω, old verb to seize, to carry off like Latin rapio.

To meet the Lord in the air ( εις απαντησιν του Κυριου εις αερα ). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation.

And so ( κα ουτως ). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Th 5:10; Php 1:23; Col 3:4; 2Co 5:8).

With these words ( εν τοις λογοις τουτοις ). In these words. They were a comfort to the Thessalonians as they still comfort the people of God.

‏ 1 Thessalonians 5:1-4

But concerning the times and the seasons ( περ δε των χρονων κα των καιρων ). See both words used also in Tit 1:2f. Χρονος is rather an extended period and καιρος a definite space of time.

Know perfectly ( ακριβως οιδατε ). Accurately know, not "the times and the seasons," but their own ignorance.

As a thief in the night ( ως κλεπτης εν νυκτ ). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Mt 24:43; Lu 12:39), used also in 2Pe 3:10; Re 3:3; 16:15.

Cometh ( ερχετα ). Prophetic or futuristic present tense.

When they are saying ( οταν λεγωσιν ). Present active subjunctive picturing these false prophets of

peace and safety like Eze 13:10 (Peace, and there is no peace). Ασφαλεια only in N.T. in Lu 1:4 (which see); Ac 5:23 and here.

Sudden destruction ( αιφνιδιος ολεθρος ). Ολεθρος old word from ολλυμ, to destroy. See also 2Th 1:9. Αιφνιδιος, old adjective akin to αφνω and in N.T. only here and Lu 21:34 where Westcott and Hort spell it εφνιδιος.

Cometh upon them ( αυτοις επιστατα ). Unaspirated form instead of the usual εφιστατα (present middle indicative) from εφιστημ perhaps due to confusion with επισταμα.

As travail upon a woman with child ( ωσπερ η ωδιν τη εν γαστρ εχουση ). Earlier form ωδις for birth-pang used also by Jesus (Mr 13:8; Mt 24:8). Technical phrase for pregnancy,

to the one who has it in belly (cf. Mt 1:18 of Mary).

They shall in no wise escape ( ου μη εκφυγωσιν ). Strong negative like that in 4:15 ου μη (double negative) and the second aorist active subjunctive.

As a thief ( ως κλεπτης ). As in verse 2, but A B Bohairic have κλεπτας (thieves), turning the metaphor round.