The special point which Paul has in view must be kept well in mind. Some of the Thessalonians seem to have been troubled, not by questions about the Resurrection, as the Corinthians afterwards were, but by a curious difficulty, namely, whether the dead saints would not be worse off at Christ's coming than the living, and to that one point Paul addresses himself. These verses are not a general revelation of the course of events at that coming, or of the final condition of the glorified saints, but an answer to the question, What is the relation between the two halves of the Church, the dead and the living, in regard to their participation in Christ's glory when He comes again? The question is answered negatively in verse 15, positively in verses 16 and 17.
But, before considering them, note some other precious lessons taught here. That sweet and consoling designation for the dead, 'them who sleep in Jesus,' is Christ's gift to sorrowing hearts. No doubt, the idea is found in pagan thinkers, but always with the sad addition, 'an eternal sleep.' Men called death by that name in despair. The Christian calls it so because he knows that sleep implies continuous existence, repose, consciousness, and awaking. The sleepers are not dead, they will be roused to refreshed activity one day.
We note how emphatically verse 14 brings out the thought that Jesus died, since He suffered all the bitterness of death, not only in physical torments, but in that awful sense of separation from God which is the true death in death, and that, because He did, the ugly thing wears a softened aspect to believers, and is but sleep. He died that we might never know what the worst sting of death is.
We note further that, in order to bring out the truth of the gracious change which has passed on death physical for His servants, the remarkable expression is used, in verse 14, 'fallen asleep through Jesus'; His mediatorial work being the reason for their death becoming sleep. Similarly, it is only in verse 16 that the bare word 'dead' is used about them, and there it is needed for emphasis and clearness. When we are thinking of Resurrection we can afford to look death in the face.
We note that Paul here claims to be giving a new revelation made to him directly by Christ. 'By (or, "in") the word of the Lord' cannot mean less than that. The question arises, in regard to verse 15, whether Paul expected that the advent would come in his lifetime. It need not startle any if he were proved to have cherished such a mistaken expectation; for Christ Himself taught the disciples that the time of His second coming was a truth reserved, and not included in His gifts to them. But two things may be noted. First, that in the second Epistle, written very soon after this, Paul sets himself to damp down the expectation of the nearness of the advent, and points to a long course of historical development of incipient tendencies which must precede it; and, second, that his language here does not compel the conclusion that he expected to be alive at the second coming. For he is distinguishing between the two classes of the living and the dead, and he naturally puts himself in the class to which, at that time, he and his hearers belonged, without thereby necessarily deciding, or even thinking about, the question whether he and they would or would not belong to that class at the actual time of the advent.
The revelation here reveals much, and leaves much unrevealed. It is perfectly clear on the main point. Negatively, it declares that the sleeping saints lose nothing, and are not anticipated or hindered in any blessedness by the living. Positively, it declares that they precede the living, inasmuch as they 'rise first'; that is, before the living saints, who do not sleep, but are changed (1 Cor. xv. 51), are thus transfigured. Then the two great companies shall unitedly rise to meet the descending Lord; and their unity in Him, and, therefore, their fellowship with one another, shall be eternal.