Down to Earth But Heavenly Minded

What does 1st Thessalonians Chapter 4 mean?

This chapter begins the second division of Paul’s letter to the Thessalonian believers. Whereas chapters 1—3 are mainly personal, as Paul commends the Thessalonians and expresses his strong desire to see them again, chapters 4 and 5 contain instructions about personal purity and behavior. The first part of chapter 4 contains exhortations about holy living. Paul urges the Thessalonians to avoid sexual immorality by practicing self-discipline and by recognizing that God calls believers to lead a pure life and will judge those who engage in sexual immorality (1 Thessalonians 4:1–9).

Paul exhorts his readers to practice brotherly love, to live a peaceful life, to mind their own business, and to work in order to provide for their needs instead of depending on others for assistance. By working hard the Thessalonians would maintain a good testimony. This is not only important as an act of obedience towards God. Living an exemplary life also provides evidence, to the non-believer, about the power of Christ in a person’s life. This, in turn, opens the doors for those people to hear and accept the gospel themselves (1 Thessalonians 4:10–12).

The end of 1 Thessalonians, as well as much of 2 Thessalonians, is focused on the return of Jesus Christ in what we now call “the rapture.” Based on these passages, we surmise the Christians of Thessalonica might have been struggling with false teachings, rumors, or fears. In response to those who wondered what happens to a believer who dies before Jesus returns, Paul exhorts his readers not to grieve as the unsaved grieve. He explains that when Jesus returns, He will resurrect the bodies of departed Christians and then catch up living Christians to be with Him forever. Paul called upon the Thessalonians to use these truths for each other’s encouragement (1 Thessalonians 4:13–18).

Chapter Context
Chapters 1—3 had a lot to say about the good reputation of the Thessalonian church. Chapter 4 begins to address points Paul wants to clarify. First of these is the need to grow in good works, and to avoid immoral living. Paul then begins to explain ”the rapture”: the moment when Christ will retrieve believers from this earth. Paul’s explanation seems to be intended to dispel rumors. In the final chapter, Paul will further explain the nature of the ”day of the Lord,” correcting what might have been said by false teachers.

Verse by Verse

Verse 1. Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more.

The term “finally” in this verse introduces the final section of 1 Thessalonians. Here, Paul presents his final instructions and information. This section runs through chapters 4 and 5. Prior passages were mostly a description of the Thessalonian believers’ spiritual growth and their excellent reputation.

Here, Paul gives his readers an urgent reminder about what he had once told them in person. He stresses the importance of this teaching by citing Jesus as the authority for his words. Paul taught the Thessalonians how to walk and lead a life that pleases God. They were heeding his instructions, but needed to continue doing so. Paul’s message is meant to both encourage and motivate.

The Christian life is not a single step which instantly brings a believer to spiritual maturity. Rather, it is a lifelong walk. The Bible describes how Christians are supposed to follow this path. Romans 13:13 commands us to “walk properly as in the daytime.” Galatians 5:16 and 25 exhort us to “walk by the Spirit.” Ephesians 5:2 commands us to “walk in love.” Ephesians 5:8 tells us to “walk as children of light.” We are to walk in Christ (Colossians 2:6). And Colossians 4:5 instructs us to “walk in wisdom toward outsiders.” These kinds of walks last until we see Jesus face to face.

Context Summary
First Thessalonians 4:1–8 urges the believers at Thessalonica to recall what Paul said when he was with them. He had taught them how to behave in such a way that they would please God. They were following these instructions well, but Paul challenges them to increasingly become more holy, for this was God’s will for them. Each believer was obligated to avoid sexual immorality by controlling his own body, knowing the Lord avenges those who practice sin. Paul insists that to ignore this teaching about sexual immorality is tantamount to rejecting God.

Verse 2. For you know what instructions we gave you through the Lord Jesus.

Earlier in this letter, Paul commended the Thessalonians for their faithfulness (1 Thessalonians 1:5–8) and for their excellent reputation in enduring persecution (1 Thessalonians 3:5–8). In this verse Paul emphasizes again that the Thessalonians realized his teachings carried authority. This authority was not actually Paul’s, rather it was that of the Lord Jesus. These Christian believers did not see authority in Paul, but they recognized truth coming from Paul. Similarly, in his first letter to the Corinthians, Paul also appealed to the divine authority of his message. He wrote: “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit…” (1 Corinthians 2:12–13).

Paul’s reminder about what he had taught shows the importance of retaining truths they already knew. Sometimes people neglect established truth in a quest for something new (Acts 17:21; 2 Peter 1:12). Although it is important to learn more truth from God’s Word, discernment is required. Often, if a teaching is new, it may not be true, and if it is true, it probably isn’t new.

Verse 3. For this is the will of God, your sanctification: that you abstain from sexual immorality;

After celebrating the faith of the Thessalonian Christians, Paul has transitioned to encouragement and teaching. He has motivated them to continue doing good and even to increase their efforts (1 Thessalonians 4:1–2).

Here, Paul declares that God wants believers to be holy and separated unto Him. He commanded His people Israel, “Consecrate yourselves . . . and be holy, for I am the LORD your God” (Leviticus 20:7). The Lord has also summoned Christians to be holy. Peter writes, “As he who called you is holy, you also be holy in all your conduct” (1 Peter 1:15).

One means of remaining holy is to avoid sexual sin. The Greek word porneia, translated “sexual immorality,” is a general term that includes extramarital sex, homosexuality, and premarital sex. The Thessalonian believers lived in a pagan culture in which sex outside marriage was often considered an act of worship, one that honored Greek gods. For example, in Corinth a temple dedicated to the goddess of love was served by more than a thousand prostitutes.

Paul’s readers had turned to the true God and away from false gods (1 Thessalonians 1:9). Now Paul reminds them to keep away from every form of sexual sin, no matter how acceptable it might be to their culture (1 Thessalonians 4:5).

Verse 4. that each one of you know how to control his own body in holiness and honor,

In this passage, Paul is reminding the Thessalonian Christians about the importance of holiness. The prior verse specifically mentioned maintaining sexual purity. In the Hellenistic (Greek) culture, this was no small task (1 Thessalonians 4:5). Here, Paul continues that theme by summoning his readers to practice self-discipline.

Controlling one’s body is an important way to deny inappropriate sexual passions, and to honor God. It is a discipline that properly regards the body as dedicated to God as an honorable part of one’s being. In Romans 12:1 Paul underscores the importance of offering one’s body to God “as a living sacrifice, holy and acceptable to God.”

In 1 Corinthians 9:27 Paul even says “but I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.” He did not mean by “disqualified” that he would lose his salvation. He meant being disqualified from receiving a reward in heaven, just as a runner who failed to abide by the rules would be disqualified from receiving a prize at the end of the race. As an aspiring athlete practices self-discipline to prepare his body for competition, believers need to practice self-discipline to finish the Christian race well (Hebrews 12:2).

Verse 5. not in the passion of lust like the Gentiles who do not know God;

After encouraging the Thessalonian believers to grow in their love and good works (1 Thessalonians 4:1–2), Paul has also reminded them of the importance of sexual purity (1 Thessalonians 4:3–4). Controlling one’s body contrasts sharply with the pagan practice of giving in to sexual lusts. In ancient Greek culture, the environment of these Thessalonian believers, sexuality and prostitution were even part of pagan worship. The prevalence of sexual immorality in ancient religion is one reason Paul so often speaks on this subject. The intense power of sexual urges is another.

In 2 Timothy 2:20–21 Paul uses the analogy of a large home with vessels of gold and silver, and vessels of wood and clay. Some of the vessels are used for honorable purposes and some for dishonorable purposes. He makes the point that “if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house.” After these words, Paul exhorts Timothy to “flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart” (2 Timothy 2:22).

Further, in Romans 6:12–13, Paul makes it clear that the body may be used for evil or good. He writes: “Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.”

Verse 6. that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.

The context of this verse is Paul’s strong endorsement of sexual morality (1 Thessalonians 4:3–5). Here, Paul makes the point that sexual immorality not only violates God’s law, it harms the other person involved. This is a point often missed in modern discussions on sex; the common claim is that one’s sexual behavior “isn’t hurting anyone.” According to Scripture, however, it’s not only sin against God, it’s harmful to the people who engage in it. As such, Paul assures his readers that God judges those who engage in sexual immorality. When he was in Thessalonica, he had taught the believers to avoid sexual immorality and had warned them about the consequences of such behavior.

In Romans 1:18 Paul teaches that God’s wrath is against all who suppress the truth and practice ungodliness and unrighteousness. In Romans 1:24–27 he specifically cites homosexuality as an example of the impurity God’s wrath targets. Genesis 18 and 19 record the account of God’s retribution on Sodom and Gomorrah, two cities renowned for sexual sins among other atrocities. In His wrath, God destroyed both cities by raining down sulfur and fire. Genesis 19:25 reports the complete devastation that occurred: “And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground.” God’s warnings about sexual sin are meant to be taken seriously.

Verse 7. For God has not called us for impurity, but in holiness.

Paul gives another reason to renounce sexual impurity. These are part of his encouragement to the Thessalonian Christians, after a lengthy description of their excellent reputation. The prior verse warned that impurity brings divine judgment.

As stated here, the second reason is that God has called Christians to lead a holy life. God saved us not simply to rescue us from eternal judgment. He intended to make us holy as He is holy (1 Peter 1:15–16). The process through which He makes us holy is called sanctification, and it involves a partnership. God works in us to make us holy (2 Corinthians 3:18; Philippians 2:13); we have a responsibility to cooperate with Him in that work. Philippians 2:12 commands us to work out—not work “for”—our own salvation with fear and trembling. Ephesians 6:10 commands us to be strong in the Lord, and the next verse commands us to put on the whole armor of God. Galatians 5 talks about living by the Spirit. Obviously, the Christian life is not a passive life, but an active one in which God and His people are partners.

Verse 8. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

Paul is delivering a dire warning about the dangers of sexual impurity. The Thessalonian Christians were immersed in a culture that treated sexual sins as normal, or even as part of religious worship (1 Thessalonians 4:3–5). Such sins are not only immoral, they harm those who participate in them (1 Thessalonians 4:6–7).

Paul issues an additional layer of authority in this verse. Whoever rejects these concepts of sexual immorality, and God’s calling to be holy, rejects not Paul but God. After all, God had given Paul these instructions to pass along to his readers. Ignoring God’s will in matters of sex is not a minor offense; it demonstrates a profound rebellion against man’s Creator. God can change anyone (1 Corinthians 6:11), but those who refuse to submit to God’s instructions about sexual immorality display signs of being lost (1 Corinthians 6:9–10).

Also, God had given His Holy Spirit to Paul’s readers. Romans 8:9 teaches: “…Anyone who does not have the Spirit of Christ does not belong to him.” Part of the Holy Spirit’s ministry is to produce holy qualities in believers. Galatians 5:22–23 describes the fruit of the Spirit as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” When a believer cooperates with the Holy Spirit in the process of sanctification by walking in the Spirit (Galatians 5:16) he will display the fruit of the Spirit. It should be noted that the fruit of the Spirit is a cluster of Christ-like qualities. He does not produce one quality in isolation.

Verse 9. Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another,

Earlier, Paul complimented the Thessalonian Christians’ reputation for brotherly love (1 Thessalonians 1:6–10). As such, Paul sees no reason to discuss brotherly love with his readers, because they had learned from their heavenly Father that they should love another. When they had become Christians, they had received God’s love. The Holy Spirit had placed this love in their hearts (Romans 5:5), and that love had spilled over to their fellow believers.

In 1 Thessalonians 1:3 Paul commends the Thessalonians for their “labor of love.” Their love wasn’t simply something to talk about. It was something that caused them to roll up their sleeves and work to benefit others.

Jesus set the perfect example of genuine love. John chapter 13 reports that He assumed the role of a slave in the upper room where He and His men were gathered. Verse 1 tells us “…having loved his own who were in the world, he loved them to the end.” Jesus put aside His outer garments, wrapped a towel around His waist, poured water into a basin, and began to wash His disciples’ feet. Later, He issued a new commandment to His disciples. He said, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (John 13:34). John, the “apostle of love,” observes that love for one’s fellow believer is proof that he or she has become a child of God (1 John 3:14).

Context Summary
First Thessalonians 4:9–12 applauds the Thessalonian believers for their love for one another. After this, Paul gives them several exhortations. He exhorts them to increase their love, to lead a peaceful life, to mind their own business, and to be industrious. By heeding these exhortations the believers would establish a good testimony before their non-Christian neighbors, and they would be self-reliant.

Verse 10. for that indeed is what you are doing to all the brothers throughout Macedonia. But we urge you, brothers, to do this more and more,

The Christians at Thessalonica had spread their love for their fellow believers throughout the province of Macedonia (1 Thessalonians 1:2–10). Their fellow believers lived in Philippi, Berea, and perhaps in other Macedonian cities as well. According to 2 Corinthians 8:1–5, the churches in Macedonia, which would have included the Thessalonian church, contributed selflessly to the relief of distressed Jewish Christians in Judea. So the Thessalonian believers’ love had spread as far as Judea. Nevertheless, Paul exhorted the believers at Thessalonica to keep on increasing their love (1 Thessalonians 4:1), and here he encourages them in much the same way.

The act of giving generously to the Lord is encouraged in 2 Corinthians 8. Paul gives a financial report of how the Macedonian churches, which included the church at Thessalonica, had responded to the grace of God by giving generously to the relief of the needy believers in Judea. They had given out of their extreme poverty and did so beyond their means, but more importantly, they had first given themselves to the Lord.

Paul will continue in the following verses to describe how to maintain a good reputation by following God’s will.

Verse 11. and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you,

In this passage, Paul is describing the kind of godly conduct which leads to both pleasing God and a good reputation among other people. Earlier Paul focused on sexual purity (1 Thessalonians 4:1–8). Then, his subject was brotherly love, a theme the Thessalonians already excelled at (1 Thessalonians 4:9–10). Love is basic to other virtues, so Paul appealed to its importance first of all. Building off of love, Paul commands his readers to lead a peaceful life, to mind their own business, and to be industrious.

Christians who love others do not stir up trouble. They do not stick their noses in other people’s personal matters. Nor do they sit back with folded hands and expect others to provide for them.

Proverbs 25:17 offers good advice about not overstaying one’s welcome, but also touches on the importance of keeping out of other people’s business. It counsels: “Let your foot be seldom in your neighbor’s house, lest he have his fill of you and hate you.”

Apparently, idleness was a way of life with some widows in the first century. Paul instructed Timothy in 1 Timothy 5:9–13 to care for widows who were known for their good works. Such widows had the reputation of having raised children, provided hospitality, washed the feet of fellow believers, and cared for the afflicted. However, Timothy was to refrain from using charity to enable particular widows who were “idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.” Paul had set a good example of a diligent lifestyle when he was in Thessalonica by working with his own hands to support himself (1 Thessalonians 2:9–10).

Verse 12. so that you may walk properly before outsiders and be dependent on no one.

The prior verse described three traits which Paul meant to encourage in the Thessalonian believers. These included being peaceful towards others, not butting into the business of other people, and a productive work ethic. Paul affirms in this verse that the peaceful, diligent lifestyle he described in verse 11 leads to an effective testimony before the lost and avoids a life of dependence on others. This is not primarily meant to impress non-believers, but so that they’ll be more receptive to the gospel.

Perhaps some members of the church at Thessalonica needed these exhortations more than others. Later verses indicate they struggled with confusion about the return of Christ, and therefore saw no reason to work. As a result of this indolence, non-Christians would have a negative attitude toward the gospel.

The book of Proverbs offers wise instruction in favor of diligence and against laziness. That book indicates that, “Whoever works his land will have plenty of bread, but he who follows worthless pursuits lacks sense” (Proverbs 12:11). “The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied,” according to Proverbs 13:4. Likewise, Proverbs 20:13 says we ought to, “Love not sleep, lest you come to poverty; open your eyes, and you will have plenty of bread.”

Verse 13. But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.

Here, Paul begins to address some of the concerns plaguing the Thessalonian Christians. These mostly involve their misconceptions about the end times and what will happen when Christ returns to earth.

Paul begins his explanation of what happens to Christians who die before Jesus returns for His church. He calls death a sleep. This is a common euphemism, but one that comes with particular implications in a biblical worldview. When a person goes to sleep, he expects to awake. So, when a believer’s body dies, it “sleeps” in the grave, but it will awake. He provides this explanation about the death of a believer so Thessalonian believers will not grieve the deaths of fellow believers in the same way as unbelievers grieve the loss of their friends and loved ones. Unbelievers have no hope, but believers have a firm hope of life beyond the grave. Christians can mourn a fellow believer’s death as a sad, but temporary separation, rather than a permanent loss.

It should be noted that Paul’s point is about the physical body “sleeping.” Elsewhere, he makes it clear that the soul and spirit are conscious even after death; this passage is not meant to endorse anything like “soul sleep.” Paul testified to the Philippians that to die would be his gain, so he would rather break camp with this life and enter Jesus’ presence (Philippians 1:20–24). Also, in 2 Corinthians 5:8 he tells us “… we would rather be away from the body and at home with the Lord.” Jesus’ description of Lazarus and the rich man paints a similar picture of consciousness immediately following death (Luke 16:19–31).

Paul explains later in this chapter when this awakening will occur, what the awakening means, and what happens when the body awakens.

Context Summary
First Thessalonians 4:13–18 represents an important shift in the subject matter of Paul’s letter. Realizing the Thessalonian believers needed further teaching about Jesus’ return (the rapture) and specifically about what happens to Christians who die before Jesus returns, Paul turns to address these vital matters. He wants his readers to know that death should not cause them to grieve like unbelievers. There is a bright prospect of seeing departed believers again. When Jesus returns from heaven, He will bring deceased Christians with Him. At that time there will be a loud command, the archangel’s voice will be heard, and God’s trumpet will sound. Christians who have died will receive their resurrected bodies, and living Christians will be caught up to join them, to be with the Lord forever. Paul urged the Thessalonian believers to use what he wrote about the rapture to encourage one another.

Verse 14. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

Paul is reassuring the Thessalonian Christians about what happens to believers who die before the return of Jesus Christ. Unlike unbelievers, who have no hope of seeing their loved ones again, those who trust in Christ are only temporarily separated (1 Thessalonians 4:13). The hope of life beyond the grave rests upon the belief that Jesus conquered death by rising from the dead.

When certain Jews at the temple in Jerusalem asked Jesus for a sign, He predicted His resurrection by telling them, “Destroy this temple, and in three days I will raise it up” (John 2:19). The Jews thought He was referring to the temple, where they worshiped, but John adds: “But he was speaking about the temple of his body” (John 2:21). Later, Jesus foretold His disciples that He would die and rise again. He said He would be delivered over to the religious authorities, who would condemn Him and turn Him over to the Gentiles. The Gentiles would mock Him, spit on Him, flog Him, and kill Him, but He added that after three days He would rise (Mark 10:33–34).

Christians can look forward to the event in which our risen Lord will return with the souls of Christians who have died. This future event is referred to in Titus 2:13 as “our blessed hope.” Paul appeals to the Thessalonian Christians to lead a godly life, “waiting for our blessed hope, the appearing of our great God and Savior Jesus Christ.”

The “sleep” Paul refers to here is a common expression implying death. At the same time, from a biblical perspective, this is meant to emphasize how temporary physical death is for the Christian believer. Other New Testament writings make it clear that we experience consciousness after death, not a “soul sleep” or some other form of unawareness (Philippians 1:20–24; 2 Corinthians 5:8; Luke 16:19–31).

Verse 15. For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.

This passage is meant to clarify misunderstandings about the nature of the end times, as well as what happens to Christians who die before the return of Jesus Christ. Writing to the believers at Thessalonica by divine revelation, Paul declares living Christians will not be caught up—”raptured”—ahead of departed Christians at the coming of the Lord. He commends the Thessalonian believers for waiting for God’s Son from heaven (1 Thessalonians 1:10). Upcoming verses will contain Paul’s teaching that Jesus’ return involves an imminent, immediate reunion with Christ for all who believe in Him.

Paul believed this sudden, physical reunion—referred to as “the rapture”—could happen at any time. He told the Corinthians, “the appointed time has grown very short” (1 Corinthians 7:29). In Philippians 4:5, he announced that “The Lord is at hand.” He wrote to Titus about leading a self-controlled, upright, and godly life while “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:13). His words to Titus show us that we must not wait passively for our Lord’s return, but we should actively engage in a godly life. The apostle John affirmed the truth that the hope of being raptured compels us to purify ourselves (1 John 3:2–3).

Someday, perhaps even today, Jesus will come for all who have trusted in Him as their Savior. His return will fulfill the promise He made in John 14:3: “If I go and prepare a place for you, I will come again and will take you to myself…”

Paul’s reference to those who have “fallen asleep” points to those Christians who have already died. As shown in the prior verse, these believers will be taken just as much as those who are alive when Jesus returns. Paul’s other writings clarify that this “sleep” is simply a metaphor for their temporary condition—a reference to the material body—not a state of spiritual unawareness (Philippians 1:20–24; 2 Corinthians 5:8; see also Luke 16:19–31).

Verse 16. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.

This is part of one of Scripture’s most often-quoted passages. The event referred to here is called “the rapture,” a moment when Jesus Christ will call all Christians—living and dead—away from the earth to be with Him. Paul’s description here is given as part of his reassurance to the Thessalonian Christians. Earlier verses comforted them with a reminder that believers who have already died will also be raised to life in Christ (1 Thessalonians 4:14). Unlike unbelievers, Christians have a hope of seeing loved ones again, in the presence of Jesus.

Paul assures his readers that Jesus, our Lord, will come in person for Christians. This will be accompanied by a loud command, the voice of an archangel, and a trumpet blast. Whether these are three separate incidents, or three ways of describing the same basic sign, is difficult to tell. The archangel mentioned here might be Michael (Jude 1:9), though Paul does not specify. Combined with the description given in the next verse, this event will apparently be sudden, dramatic, and extremely obvious.

At that time the bodies of departed Christians will rise in resurrection glory and become immortal (1 Corinthians 15:54). The inclusion of the words, “in Christ,” indicates that only Christians will experience resurrection at the rapture, because only Christians have been baptized by the Holy Spirit into the body of Christ (1 Corinthians 12:13). The phrase, “in Christ,” never occurs in the context of Old Testament believers. They will be resurrected at Christ’s second coming to establish His kingdom on earth (Daniel 12:1–3).

The “cry of command” will likely be Jesus’ command to departed Christians. When Jesus summoned Lazarus to come out of the tomb, He specifically called Lazarus by name: “Lazarus, come out” (John 11:43). A common quip suggests that if Christ had simply said, “Come out,” the bodies of all the dead would have left their burial places.

Verse 17. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

This verse continues an often-quoted description of “the rapture:” the sudden, bodily taking from earth of all Christians by Jesus Christ. That depiction, in turn, is part of Paul’s reassurance to the Christians of Thessalonica. He is correcting certain fears and misunderstandings about the end times, including what happens to believers who die before Jesus returns. The prior verse describes the rapture as a dramatic event, which first involves the resurrection of those believers who have already died (1 Thessalonians 4:16).

Following the resurrection of departed Christians, Jesus will snatch up living Christians who are “left.” Being left should not trouble believers, because they are left for only a fleeting moment before Jesus takes them up from the earth to join Him in the clouds of earth’s atmosphere. This event will introduce Christians to an eternity in Jesus’ presence.

The word “clouds” is used metaphorically, most likely as a reference to the sky. Alternatively, Paul might mean this as crowds of people, just as it represents a crowd of witnesses in Hebrews 12:1. At any rate Jesus’ arrival in earth’s atmosphere suggests He offers Christians’ safe passage through the Devil’s territory, reflecting imagery used elsewhere in Scripture. The Devil is “the prince of the power of the air” (Ephesians 2:2), but he is no match for Jesus. The apostle John offered strong encouragement by writing, “… he who is in you is greater than he who is in the world” (1 John 4:4).

Notably, Paul makes it clear that this meeting is “in the air,” and not on the literal surface of the earth. This is why the rapture is considered to be a separate event from the second coming of Christ. When Jesus fully returns to earth, a second time, He will do so leading the armies of heaven (Revelation 19:11–16).

Verse 18. Therefore encourage one another with these words.

In this verse Paul appeals to his readers to encourage one another with the truths about the rapture (1 Thessalonians 4:13–17). The fact that departed Christians and living Christians will be caught up to be with Jesus forever is a solid reason not to grieve hopelessly, but to anticipate a grand reunion with fellow Christians in the presence of Jesus.

When we are reunited with Christ, pain and suffering will be over (2 Corinthians 4:16–18). Our bodies, which now age and deteriorate, will become imperishable (1 Corinthians 15:54). Death will have lost its sting (1 Corinthians 15:54–57). Our bodies will be glorified, just as Jesus’ body is a glorified body (Philippians 3:20–21). Joy will last eternally (Psalm 16:11). We will live eternally in a place Jesus promised to prepare for us (John 14:1–3). All of the stresses and strains of earthly life will be gone: taxes, breakdowns, bills, accidents, tornadoes, floods, hail, infestation, and all other calamities will cease to exist. We will never again be victims of crime or fraud. Eternal joy and pleasure will delight our hearts in God’s presence (Psalm 16:11).

That is encouraging, indeed!

End of Chapter 4.

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