Verse 13. But I would not have you to be ignorant. I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, which tended to prevent their enjoying the full consolation which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica, 1 Th 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which prevailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures, (comp. also Saurin, Serra. vol. vi. 1,) that the cause of their grief was two-fold: one that some among them doubted whether there would be any resurrection, (comp. 1 Cor. 15:12, ) and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow "as those who had no hope;" the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would always be in a condition inferior to them. See Koppe, in loc. The effect of such opinions as these can be readily imagined. It would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection, (1 Co 15:12;) and we are to remember that those to whom the apostle now wrote, had been recently converted from heathenism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able—as skeptical philosophers often are now—to urge their objections to the doctrines in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition.

Concerning them which are asleep. It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, See Barnes "Joh 11:11"; See Barnes "1 Co 11:30"

See Barnes "1 Co 15:51".


That ye sorrow not, even as others which have no hope. That is, evidently, as the heathen who had no hope of future life. Comp. See Barnes "Eph 2:12".

Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave; and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the heathens indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To prevent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had revealed, and points them to the future glorious re-union with the departed pious dead. Learn hence,

(1.) that the world without religion is destitute of hope. It is just as true of the heathen world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope. Comp. See Barnes "Eph 2:12".


(2.) That the excessive sorrow of the children of this world, when they lose a friend is not to be wondered at. They bury their bones in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence—to decay —to dust, not expecting to meet them again. They look forward to no glorious resurrection, when that body shall rise, and when they shall be re-united to part no more. It is no wonder that they weep—for who would not weep when he believes that he parts with his friends for ever?

(3.) It is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world —a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can soothe the pains of grief at parting; only when we can look forward to a better world, and feel that we shall see them again— love them again —love them for ever, that our tears are made dry.

(4.) The Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, or make the heart unfeeling. Jesus wept at the grave of Lazarus; and religion does not prevent the warm gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be

(a.) such as arises from the feeling that there is to be no future union;

(b.) it should not be accompanied with repining or complaining;

(c.) it should not be excessive, or beyond that which God designs that we should feel. It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him, even in the unsearchable mysteries of his dealings, and feel that all is right.

(5.) It is a sad thing to die without hope—so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole heathen world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends, my father, my mother, my wife, my children, I would not have them go forth and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave, and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no paens of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:—

Unveil thy bosom, faithful tomb,

Take this new treasure to thy trust;

And give these sacred relics room

To seek a slumber in the dust.


Nor pain, nor grief, nor anxious fear

Invade thy bounds. No mortal woes

Can reach the peaceful sleeper here,

While angels watch the soft repose.


So Jesus slept: God's dying Son

Pass'd thro' the grave, and bless'd the bed

Rest here, bless saint, till from his throne;

The morning break, and pierce the shade.


Break from his throne, illustrious morn:

Attend, O Earth, his sovereign word;

Restore thy trust—a glorious form—

Call'd to ascend, and meet the Lord.



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