For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept.

“Therefore God discharged the office of a true father. He Himself formed the body; He Himself infused the soul with which we breathe. Whatever we are, it is altogether His work. In what manner He effected this He would have taught us, if it were right for us to know; as He taught us other things, which have conveyed to us the knowledge both of ancient error and of true light. Man, therefore, was made from different and opposite substances, as the world itself was made from light and darkness, from life and death; and he has admonished us that these two things contend against each other in man: so that if the soul, which has its origin from God, gains the mastery, it is immortal, and lives in perpetual light; if, on the other hand, the body shall overpower the soul, and subject it to its dominion, it is in everlasting darkness and death. And the force of this is not that it altogether annihilates the souls of the unrighteous, but subjects them to everlasting punishment. We term that punishment the second death, which is itself also perpetual, as also is immortality. We thus define the first death: Death is the dissolution of the nature of living beings; or thus: Death is the separation of body and soul. But we thus define the second death: Death is the suffering of eternal pain; or thus: Death is the condemnation of souls for their deserts to eternal punishments.”

“All men shall rise again, but let no one lose heart, and let not the just grieve at the common lot of rising again, since he awaits the chief fruit of his virtue. All indeed shall rise again, but, as says the apostle, "each in his own order." The fruit of the divine mercy is common to all, but the order of merit differs. The day gives light to all, the sun warms all, the rain fertilizes the possessions of all with genial flowers. We are all born, and we shall all rise again. But each shall be in his proper state, whether of living or living again, for grace differs and the condition differs.… Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say, "For we that are alive shall not precede those that are asleep." He speaks here not of the common manner of life and the breath which we all alike now enjoy but of the future merit of the resurrection.”

“"For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him." Where are they who deny the Flesh? For if He did not assume Flesh, neither did He die. If He did not die, neither did He rise again. How then does he exhort us from these things to faith? Was he not then according to them a trifler and a deceiver? For if to die proceeds from sin, and Christ did not sin, how does he now encourage us? And now, concerning whom does he say, O men, for whom do ye mourn? For whom do ye sorrow? for sinners, or simply for those who die? And why does he say, "Even as the rest, which have no hope"? For whom do the rest mourn? so that to them all these things are vapid? "The firstborn from the dead" (Col. i. 18), he says, the first-fruits. Therefore there must also be others left. And see how here he introduces nothing from reasonings, because they were docile. For in writing to the Corinthians, he started many things also from reasonings, and then he added, "Thou fool, that which thou sowest is not quickened." (1 Cor. xv. 36) For this is more authoritative, but it is when he converses with the believer. But with him who is without, what authority would this have? "Even so," he says, "them also that are fallen asleep in Jesus will God bring with Him." Again, "fallen asleep": he nowhere says, the dead. But with respect to Christ, his words are, "He died," because there followed mention of the Resurrection, but here "them that are fallen asleep." How "through Jesus"? Either that they fell asleep through Jesus, or that through Jesus will He bring them. The phrase "that fell asleep through Jesus" means the faithful.”

“The apostle's words show with the utmost clarity that there will be a resurrection of the dead when Christ comes; and assuredly the purpose of his coming will be to judge the living and the dead. But it is continually being asked whether those whom Christ is to find living in this world (represented in the apostle's picture by himself and his contemporaries) are never to die at all, or whether in that precise moment of time when they are caught up in the clouds, along with those rising again, to meet Christ in the air, they will pass with marvelous speed through death to immortality. For it must not be said that it is impossible for them to die and come to life again in that space of time when they are being carried on high through the air.… The apostle himself seems to demand that we should take his words in this sense; that is, we should take it that those whom the Lord will find alive here will undergo death and receive immortality in that brief space of time. He confirms this interpretation when he says, "In Christ all men will be brought to life," and by his statement in another passage, dealing directly with the resurrection of the body: "The seed you sow does not come to life unless it first dies."”

“Above he led them to restraint from desires, and restrained them from idleness; here he restrains them from disordered sadness. First he sets down an admonition, second he assigns the reason, at for if we believe. They are forbidden, therefore, namely lest they be sad in a disordered way, hence he says as also the rest. But the apostle seems indeed to grant that one may be sad for the dead, yet to forbid something, namely lest they be sad in a disordered way, hence he says as also the rest. For that someone should be sad, namely concerning the dead, belongs to piety. First, on account of the failing of the failing body. For we ought to love them, and the body on account of the soul. Ecclesiasticus 41:1: O death, how bitter is thy memory to a man having peace, et cetera. Second, on account of the departure and separation, which is painful to friends. 1 Kings 15:32: does bitter death separate thus? Third, because through death there comes a remembrance of sin. Romans 6:23: the wages of sin is death. Fourth, because there comes a remembrance of our own death. Ecclesiastes 7:3: for in that the end of all men is called to mind, and the living considers what is to come, et cetera. Thus, then, one should be sad, but moderately. Hence Ecclesiasticus 22:11: weep a little over the dead, because he has rested, et cetera. And therefore he says as also the rest who have no hope, namely because these believe such failings to be perpetual, but we do not. Philippians 3:20-21: we await the Saviour, our Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory. Hence he says significantly of those who sleep. John 11:11: Lazarus our friend sleeps. For one who sleeps does three things. He lies down in hope of rising. Psalm 10: does not he who sleeps go on to rise? So too does he who dies in faith. Likewise, in one who sleeps the soul keeps watch. Song of Songs 5:2: I sleep, and my heart watches, et cetera. Likewise, afterward a man will rise more refreshed and vigorous. Thus the saints will rise incorruptible, 1 Corinthians 15:52. Then when he says for if we believe, the reason for the admonition is set down. And first he establishes the resurrection; second he excludes the suspicion of delay, at for this we say to you; third he sets down the order of the resurrection, at for the Lord himself. Now it must be known that the apostle in 1 Corinthians 15:12 establishes our resurrection from the resurrection of Christ, because that is the cause of ours, hence he argues through the topic from cause. And the resurrection of Christ is not only a cause, but also an exemplar: because the Word made flesh raises up bodies, whereas the Word simply raises up souls. For indeed, by the fact that Christ took on flesh, and rose again in it, he is the exemplar of our resurrection. Nor is this all, but he is also the efficient cause: because the things that were done by the humanity of Christ were done not only according to the power of the humanity, but by the power of the divinity united to it. Hence, just as his touch healed the leper insofar as it was the instrument of the divinity, so the resurrection of Christ is the cause of our resurrection not insofar as it is of a body, but insofar as it is the resurrection of a body united to the Word of life. And therefore the apostle, firmly supposing this, argues thus: for if we believe, firmly, that Christ rose again, so also those who have fallen asleep, et cetera. Those have fallen asleep through Jesus who have been made conformed to his death through Baptism. Or through Jesus, those whom he will bring with him, namely with Christ himself. Zechariah 14:5: and the Lord my God will come, and all his saints with him, et cetera. Isaiah 3:14: the Lord will come to judgment with the elders of his people and their princes. Then when he says for this, he excludes the delay of the resurrection; as if to say: we know that they will rise and come with Christ, therefore we ought not to grieve so much. For those who will be found alive will not obtain the glory of the resurrection before the dead. And therefore for this we say to you, not from human conjecture, but in the word of the Lord, whose words do not fail, that we who are alive, that is, those who are alive, will not first obtain consolation from the coming of Christ before the dead do. And therefore he says we who are alive. From which it seems to those who do not understand, that the apostle here says that this would come to pass while the apostle himself was still living, and this also seemed so to the Thessalonians. And therefore he writes them another epistle, in which he says, 2 Thessalonians 2:2: be not moved from your sense, et cetera. But he does not speak from his own person, nor of those then existing, but of those who will then be found alive. We who are left, that is, those who will be left after the persecution of Antichrist. We shall not precede them, that is, they will not first receive consolation. 1 Corinthians 15:52: for in a moment, in the twinkling of an eye, at the last trumpet, et cetera. Then when he says for the Lord himself, etc., he shows the order and manner of the resurrection. First he sets forth the cause of the resurrection; second its order and manner, at and the dead; third he concludes their consolation, at therefore comfort one another. He shows the first, saying the Lord himself. Here it must be noted that, as has been said, the common cause of the resurrection is the resurrection of Christ. But if you should say that it has already occurred, why then does its effect not follow? I respond. It must be said that it is the cause of our resurrection according as it operates by divine power. But God operates according to the order of his wisdom. Then, therefore, our resurrection will be, when the order of divine wisdom has disposed this. That he may show that Christ is the cause, he shows that at the presence of Christ all the dead will rise. Now for bringing about the common resurrection a threefold cause concurs. One principal, namely the power of the divinity; a second instrumental, namely the power of the humanity of Christ; a third, as it were ministerial, namely the power of the Angels, who will have some effect in the resurrection. For Augustine proves that the things which now come about through bodily creatures come about from God by their mediation; but in the resurrection some things are to be done through them, such as the gathering of the dust; but the reintegration of bodies, and the union of the soul to the body, will be immediately through Christ. These three causes, therefore, he sets down. First, the glorious humanity of Christ, saying the Lord himself, et cetera. Acts 1:11: as you have seen him ascending into heaven, so will he come. In a command. In the first coming, he came as one obeying. Philippians 2:8: he became obedient unto death. And this, because that was a coming of humility, but this will be one of glory. Luke 21:27: he will come with great power and majesty. Second, the power of the Angels, when he says with the voice of an Archangel. Not that he operates in his voice, but by his ministry. And he says of an Archangel, because all the Angels minister to the Church under one Archangel. Apocalypse 12:7: this is Michael, the prince of the Church. Or with the voice of an Archangel, that is, of Christ the prince of the Angels. Isaiah, chapter 9: the Angel of great counsel. And the resurrection will be in his voice, whether bodily or spiritual. John 5:28: they will hear the voice of the Son of God, namely: arise, dead, and come to judgment, and they will obey that bodily voice. Third, the power of the divinity, when he says with the trumpet of God. This is the divine power, because it is called the voice of an Archangel, insofar as it will come about by the ministry of the Archangels, and the trumpet of God, insofar as it will come about by divine power. And it is called a trumpet on account of its resonance, which comes forth from God raising up the dead. Likewise a trumpet is fitting for offices, whose use was manifold in the old testament, as for war: and then the whole world will fight for him, Wisdom 5:21. Likewise its use was for solemnities, so this one is for the heavenly Jerusalem. Likewise for moving camp, and then the saints will move camp. Hence if it is a bodily voice, it is called a trumpet for these reasons; or it will not be a bodily voice, but the divine power of Christ present and manifest to the whole world. Then when he says and the dead, the order of the resurrection is set down, and concerning this he does three things: for first he sets down the resurrection of the dead; second the meeting of the living, at then; third the blessedness of both, the saints, at and so always. On the occasion of these words some believed that those who will be alive at the end would never die, as Jerome says in a letter, on account of what he says, then we, etc.: for otherwise he would distinguish the living from those dying in vain. But against this, 1 Corinthians 15:51: we shall indeed all rise again. Likewise: as in Adam all die, etc., as is found in Romans 5:12; therefore death passed unto all. It must be said, therefore, that some will be found alive at that time when Christ will come to judgment; but in that moment of time they will die and immediately rise again. And therefore, on account of the slight interval, they are reckoned as living. But then there is a question, because it is said here and the dead who are in Christ shall rise first, and then we, et cetera. Therefore the dead will rise before the living meet Christ, and in this meeting they will die. Therefore some will rise first, and thus the resurrection of all will not be at the same time, which is against that saying, 1 Corinthians 15:52: in a moment, in the twinkling of an eye, at the last trumpet, et cetera. I respond. It must be said that there is here a twofold opinion: for some say that the resurrection will not be at the same time, but the dead will first come with Christ. And then, at the coming of Christ, the living will be caught up in the clouds, and in that being caught up they will die and rise again. And therefore what is said to be in a moment is understood as meaning that it will happen in a short time. And if it is said that it will be in an instant, then this is not to be referred to the whole resurrection of all, but to the resurrection of individuals, because each individual will rise in an instant. But others say that all will rise together and in an instant. What he says, therefore: they shall rise first, denotes an order of dignity, not of time. But this seems difficult, because among the living many will be proved in the persecution of Antichrist, who will excel in dignity many who died earlier. And therefore it seems that it must be said otherwise, that all will die and all will rise, and at the same time. Nor does the apostle say here that those will rise before these, but that those will rise before these meet. For the apostle does not set down an order of resurrection to resurrection, but an order to the rapture, or to the meeting. For when the Lord first comes, those who will be found alive will die, and then immediately, together with those who had died earlier and are rising again, they will be caught up in the clouds, etc., as the apostle says here. But there is this difference between the good and the wicked, that the wicked will remain on the earth, which they loved, while the good will be caught up to Christ, whom they sought. Matthew 24:28: wheresoever the body shall be, there shall the eagles also be gathered together. In the resurrection also the saints will be conformed to Christ, not only as to the glory of the body, Philippians 3, but also as to position, because Christ will be in a cloud. Acts 1:9: and a cloud received him; and: as you have seen him, et cetera. So too the saints will be caught up by clouds. And why this? To show their god-likeness. For in the old testament the glory of the Lord appeared by way of a cloud. 3 Kings 8:10: the Lord came in a cloud. These clouds will be prepared by divine power for the display of the glory of the saints. Or the very shining bodies of the glorified will appear as a kind of clouds to the wicked, who will be on the earth. Matthew, chapter 25:6: behold the bridegroom comes, go forth to meet him. Then when he says and so always, he shows the blessedness of the saints, because they will always be with the Lord, enjoying him. John 14:3: I will come again and take you to myself, that where I am, you also may be. This the saints desire. Philippians 1:23: having a desire to be dissolved and to be with Christ. Then when he says therefore, etc., he concludes that consolation ought to be had concerning the dead, saying: since the saints rise again, and suffer no detriment, therefore be consoled concerning the dead. Isaiah 40:1: be comforted, be comforted, my people, says the Lord your God.”

“For if we believe that Jesus died, and rose again,.... As every Christian does, for both the death and resurrection of Christ are fundamental articles of faith; nothing is more certain or more comfortable, and more firmly to be believed, than that Christ died for the sins of his people, and rose again for their justification; on these depend the present peace, joy, and comfort of the saints, and their everlasting salvation and happiness: and no less certain and comfortable, and as surely to be believed, is what follows, even so them also which sleep in Jesus will God bring with him. The saints that are dead are not only represented as asleep, as before, but as "asleep in Jesus"; to distinguish them from the other dead, the wicked; for the phrase of sleeping in death is promiscuously used of good and bad, though most commonly applied to good men: and so say the Jews (c), "we used to speak of just men, not as dead, but as sleeping; saying, afterwards such an one fell asleep, signifying that the death of the righteous is nothing else than a sleep.'' To represent death as a sleep makes it very easy and familiar; but it is more so, when it is considered as sleeping in Jesus, in the arms of Jesus; and such as are asleep in him must needs be at rest, and in safety: some join the phrase "in", or "by Jesus", with the word bring, and read the passage thus, "them that are asleep, by Jesus will God bring with him"; intimating, that God will raise up the dead bodies of the saints by Christ, as God-man and Mediator; and through him will bring them to eternal glory, and save them by him, as he has determined: others render the words, "them which sleep through", or "by Jesus"; or die for his sake, and so restrain them to the martyrs; who they suppose only will have part in the first resurrection, and whom God will bring with Jesus at his second coming; but the coming of Christ will be "with all his saints"; see Th1 3:13 wherefore they are best rendered, "them that sleep in Jesus"; that is, "in the faith of Jesus", as the Arabic version renders it: not in the lively exercise of faith on Christ, for this is not the case of all the saints at death; some of them are in the dark, and go from hence under a cloud, and yet go safe, and may be said to die, or sleep, in Jesus, and will be brought with him; but who have the principle, and hold the doctrine of faith, are, and live and die, true believers; who die interested in Christ, in union with him, being chosen and blessed, and preserved in him from everlasting, and effectually called by his grace in time, and brought to believe in him; these, both their souls and bodies, are united to Christ, and are his care and charge; and which union remains in death, and by virtue of it the bodies of the saints will be raised at the last day: so that there may be the strongest assurance, that such will God bring with him; either God the Father will bring them with his Son, or Jehovah the Son will bring them with himself; he will raise them from the dead, and unite them to their souls, or spirits, he will bring with him; the consideration of which may serve greatly to mitigate and abate sorrow for deceased friends. (c) Shebet Juda, p. 294. Ed. Gent.”

“For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death. Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body.”

“For if--confirmation of his statement, Th1 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See Th1 4:13, "hope." Hence it appears our hope rests on our faith ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Act 17:3), so also will God bring those laid to sleep by Jesus with Him (Jesus)." (So the order and balance of the members of the Greek sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case death is the term used, Co1 15:3, Co1 15:6, &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ" (Th1 4:16).”