For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep—touto gar hymin legomen en logō Kyriou, hoti hēmeis hoi zōntes hoi perileipomenoi eis tēn parousian tou Kyriou ou mē phthasōmen tous koimēthentas (τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας). En logō Kyriou (ἐν λόγῳ Κυρίου, 'by the word of the Lord') grounds Paul's teaching in Christ's authority—either direct revelation from the risen Christ or teaching from Jesus's earthly ministry (cf. Matt 24:30-31).
Shall not prevent them which are asleep (ou mē phthasōmen tous koimēthentas, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας)—phthanō means 'to precede/arrive before.' The double negative ou mē (οὐ μή) emphatically denies: living believers will absolutely not precede dead believers. This corrects the Thessalonians' fear: dead believers aren't disadvantaged. Paul includes himself ('we which are alive'), demonstrating his expectation of Christ's possible return in his lifetime. This doesn't mean Paul predicted the timing but maintained readiness—every generation should live prepared for Christ's imminent return.
Historical Context
Paul's first-person plural ('we which are alive') has sparked debate: Did Paul expect Christ's return in his lifetime, or did he use inclusive language applicable to any generation? Scripture teaches imminency (Christ could return at any time) without date-setting (the day is unknown, Matt 24:36). Paul's language maintains this tension—live expectantly as if Christ could return today, while faithfully occupying until He comes (Luke 19:13). Every generation should anticipate possible return in their lifetime, producing both hope (anticipating His coming) and diligence (working until He arrives).
Questions for Reflection
How does knowing dead believers aren't disadvantaged at Christ's return comfort you regarding believing loved ones who've died?
What does Paul's expectation of potential return in his lifetime teach about living with imminency without date-setting?
How do you balance eager anticipation of Christ's return with faithful fulfillment of present responsibilities?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep—touto gar hymin legomen en logō Kyriou, hoti hēmeis hoi zōntes hoi perileipomenoi eis tēn parousian tou Kyriou ou mē phthasōmen tous koimēthentas (τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας). En logō Kyriou (ἐν λόγῳ Κυρίου, 'by the word of the Lord') grounds Paul's teaching in Christ's authority—either direct revelation from the risen Christ or teaching from Jesus's earthly ministry (cf. Matt 24:30-31).
Shall not prevent them which are asleep (ou mē phthasōmen tous koimēthentas, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας)—phthanō means 'to precede/arrive before.' The double negative ou mē (οὐ μή) emphatically denies: living believers will absolutely not precede dead believers. This corrects the Thessalonians' fear: dead believers aren't disadvantaged. Paul includes himself ('we which are alive'), demonstrating his expectation of Christ's possible return in his lifetime. This doesn't mean Paul predicted the timing but maintained readiness—every generation should live prepared for Christ's imminent return.