1Th 4:15, 5:2-4 | Barnes | STEP | Verse 15. For this we say unto you by the word of the Lord . By the command, or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in . "And they shall see the Son of man coming in the clouds of heaven." etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject. That we which are alive . See this fully explained . From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in . And remain unto the coming of the Lord . Those Christians who shall then be alive. Shall not prevent them which are asleep . Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder , but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense ( proevenio ,) meaning to precede, or anticipate. , "Why did the knees prevent me?" That is, why did they anticipate me, so that I did not perish. , "Let thy tender mercies speedily prevent us;" that is, go before us in danger. , "I prevented the dawning of the morning, and cried ;" that is, I anticipated it, or I prayed before the morning dawned. , "Jesus prevented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said. Comp. . The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be 'changed' and received up into glory before those who were in there graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be--whether the privilege of seeing him come, or that they would be raised to higher honours in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first. (*) "asleep" "go up before them which are asleep"

1 Thessalonians 4:15

Verse 15. For this we say unto you by the word of the Lord. By the command, or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in Mt 24:30,31. "And they shall see the Son of man coming in the clouds of heaven." etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject.

That we which are alive. See this fully explained 1Cor 15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2Thes 2:1-10.

And remain unto the coming of the Lord. Those Christians who shall then be alive.

Shall not prevent them which are asleep. Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense (proevenio,) meaning to precede, or anticipate. Job 3:12, "Why did the knees prevent me?" That is, why did they anticipate me, so that I did not perish. Ps 79:8, "Let thy tender mercies speedily prevent us;" that is, go before us in danger. Ps 119:147, "I prevented the dawning of the morning, and cried ;" that is, I anticipated it, or I prayed before the morning dawned. Mt 17:26, "Jesus prevented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said. Comp. Ps 17:13, 59:10 Ps 88:13, 95:2, 2Sam 22:6,19, Job 30:27, 41:11. The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be 'changed' and received up into glory before those who were in there graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be--whether the privilege of seeing him come, or that they would be raised to higher honours in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.

(*) "asleep" "go up before them which are asleep"

1 Thessalonians 5:2-4

Verse 2. For yourselves know perfectly. That is, they had been taught this. There could be no doubt in their minds respecting it.

The day of the Lord so cometh. Of the Lord Jesus--for so the word "Lord" in the New Testament commonly means. Acts 1:24. The "day of the Lord" means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.

As a thief in the night. Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him, that, it possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him. Comp. Mt 24:37; and Mt 24:38-43, Lk 12:39, Lk 12:40. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, "like that of a thief in the night;" that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be not the point of the comparison in expressions like this, what is it? Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that men can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief. Comp. Acts 1:7.

(a) "cometh as a thief" Lk 12:39,40, 2Pet 3:10, Rev 16:15 Verse 3. For when they shall say, Peace and safety. That is, when the wicked shall say this, for the apostle here refers only to those on whom "sudden destruction" will come. Compare Mt 24:36 and following; 2Pet 3:3,4. It is clear from this,

(1.) that when the Lord Jesus shall come, the world will not all be converted. There will be some to be "destroyed." How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general prevalence of the gospel before that period.

(2.) The impenitent and wicked world will be sunk in carnal security when he comes. They will regard themselves as safe. They will see no danger. They will give no heed to warning. They will be unprepared for his advent. So it has always been. It seems to be an universal truth in regard to all the visitations of God to wicked men for punishment, that he comes upon them at a time when they are not expecting him, and that they have no faith in the predictions of his advent. So it was in the time of the flood; in the destruction of Sodom, Gomorrah, and Jerusalem; in the overthrow of Babylon; so it is when the sinner dies, and so it will be when the Lord Jesus shall return to judge the world. One of the most remarkable facts about the history of man is, that he takes no warning from his Maker: he never changes his plans, or feels any emotion, because his Creator "thunders damnation along his path," and threatens to destroy him in hell.

Sudden destruction. Destruction that was unforeseen (αιφνιδιος) or unexpected. The word here rendered sudden, occurs nowhere else in the New Testament, except in Lk 21:34, "Lest that day come upon you unawares." The word rendered destruction ολεθρος --occurs in the New Testament only here and in 1Cor 5:5; 2Thes 1:9; 1Timm 6:9, in all of which places it is correctly translated destruction. The word destruction is familiar to us. It means, properly, demolition; pulling down; the annihilation of the form of any thing, or that form of parts which constitutes it what it is; as the destruction of grass by eating; of a forest by cutting down the trees; of life by murder; of the soul by consigning it to misery. It does not necessarily mean annihilation--for a house or city is not annihilated which is pulled down or burned; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In regard to the destruction here referred to, we may remark,

(1.) it will be after the return of the Lord Jesus to judgment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life;

(2.) that it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and

(3.) that they will then be cut off from life, and hope, and salvation. How can the solemn affirmation that they will be "destroyed suddenly," be consistent with the belief that all men will be saved? Is it the same thing to be destroyed and to be saved? Does the Lord Jesus, when he speaks of the salvation of his people, say that he comes to destroy them?

As travail upon a woman with child. This expression is sometimes used to denote great consternation, as in Ps 48:6, Jer 6:24 Mic 4:9,10; great pain, as Isa 53:11, Jer 4:31, Jn 16:21; or the suddenness with which anything occurs, Jer 13:21. It seems here to be used to denote two things: first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will be an event of the most distressing and overwhelming nature.

And they shall not escape. That is, the destruction, or punishment. They calculated on impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the "wrath to come."

(b) "travail" Jer 13:21 Verse 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief. The allusion here is to the manner in which a thief or robber accomplishes his purpose, He comes in the night, when men are asleep. So, says the apostle, the Lord will come to the wicked. They are like those who are asleep when the thief comes upon them. But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as men are who are awake when the robber comes. They could see his approach, and could prepare for it, so that it would not take them by surprise.