But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, who have no hope.

And we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.

But we do not wish you to be ignorant, brethren, concerning them that are fallen asleep, to the end that ye be not grieved even as also the rest who have no hope.

But I would not have you to be ignorant, brethren, concerning them who are asleep, that ye sorrow not, even as others who have no hope.

And I do not wish you to be ignorant, brethren, concerning those who have fallen asleep, that ye may not sorrow, as also the rest who have not hope,

Now, concerning those who from time to time pass away, we would not have you to be ignorant, brethren, lest you should mourn as others do who have no hope.

But it is our desire, brothers, that you may be certain about those who are sleeping; so that you may have no need for sorrow, as others have who are without hope.

And we do not want you to be ignorant, brothers, concerning those who are sleeping, so as not to be sorrowful, like these others who do not have hope.

We don't want you to be ignorant, friends, about those who have passed to their rest. We don't want you to grieve like other people who have no hope.

But I would not have you ignorant. It is not likely that the hope of a resurrection had been torn up among the Thessalonians by profane men, as had taken place at Corinth. For we see how he chastises the Corinthians with severity, but here he speaks of it as a thing that was not doubtful. It is possible, however, that this persuasion was not sufficiently fixed in their minds, and that they accordingly, in bewailing the dead, retained something of the old superstition. For the sum of the whole is this -- that we must not bewail the dead beyond due bounds, inasmuch as we are all to be raised up again. For whence comes it, that the mourning of unbelievers has no end or measure, but because they have no hope of a resurrection? It becomes not us, therefore, who have been instructed as to a resurrection, to mourn otherwise than in moderation. He is to discourse afterwards as to the manner of the resurrection; and he is also on this account to say something as to times; but in this passage he meant simply to restrain excessive grief, which would never have had such an influence among them, if they had seriously considered the resurrection, and kept it in remembrance. He does not, however, forbid us altogether to mourn, but requires moderation in our mourning, for he says, that ye may not sorrow, as others who have no hope. He forbids them to grieve in the manner of unbelievers, who give loose reins to their grief, because they look upon death as final destruction, and imagine that everything that is taken out of the world perishes. As, on the other hand, believers know that they quit the world, that they may be at last gathered into the kingdom of God, they have not the like occasion of grief. Hence the knowledge of a resurrection is the means of moderating grief. He speaks of the dead as asleep, agreeably to the common practice of Scripture -- a term by which the bitterness of death is mitigated, for there is a great difference between sleep and destruction [1] It refers, however, not to the soul, but to the body, for the dead body lies in the tomb, as in a couch, until God raise up the man. Those, therefore, act a foolish part, who infer from this that souls sleep. [2] We are now in possession of Paul's meaning -- that he lifts up the minds of believers to a consideration of the resurrection, lest they should indulge excessive grief on occasion of the death of their relatives, for it were unseemly that there should be no difference between them and unbelievers, who put no end or measure to their grief for this reason, that in death they recognize nothing but destruction. [3] Those that abuse this testimony, so as to establish among Christians Stoical indifference, that is, an iron hardness, [4] will find nothing of this nature in Paul's words. As to their objecting that we must not indulge grief on occasion of the death of our relatives, lest we should resist God, this would apply in all adversities; but it is one thing to bridle our grief, that it may be made subject to God, and quite another thing to harden one's self so as to be like stones, by casting away human feelings. Let, therefore, the grief of the pious be mixed with consolation, which may train them to patience. The hope of a blessed resurrection, which is the mother of patience, will effect this.

Footnotes

1 - "Entre dormir, et estre du tout reduit a neant;" -- "Between sleeping, and being altogether reduced to nothing."

2 - See Calvin on the Corinthians, [52]vol. 2, pp. 21, 22.

3 - "Ruine et destruction;" -- "Ruin and destruction."

4 - "Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l'homme, ascauoir qu'il ne fust esmeu de douleur quelconque, mais qu'il fust comme de fer et stupide sans rien sentir;" -- "For introducing and establishing among Christians that strange manner of acting, which the Stoics required on the part of an individual--that he should not be moved by any grief, but should be as it were of iron, and stupid, so as to be devoid of feeling."

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-Thessalonians 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 (compare also Saurin, Serm. vol. 6:1), that the case of their grief was two-fold; one, that some among them doubted whether there would be any resurrection (compare 1-Corinthians 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 be always 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-Corinthians 15:12; and we are to remember that those to whom the apostle now wrote had been recently converted from paganism; 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 doctrine 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 the John 11:11 note; 1-Corinthians 11:30; 1-Corinthians 15:51 notes.
That ye sorrow not, even as others which have no hope - That is, evidently, as the pagan, who had no hope of future life; compare notes on Ephesians 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 pagans 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. Hence, learn:
(1) That the world without religion is destitute of hope. It is just as true of the pagan 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; compare notes on Ephesians 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 hopes 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 reunited 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 sooth 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 forever - 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, of 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 pagan 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 pegans 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 blest the bed;
Rest here, bleat saint, until 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.
Watts.

I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant.
This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in.
Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths:
1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness.
2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals.
3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.

(9) But I would not have you to be ignorant, brethren, (10) concerning them (11) which are asleep, that ye sorrow not, even as others which have no hope.
(9) The third part of the epistle, which is mixed in among the former exhortations (which he returns to afterwards), in which he speaks of mourning for the dead, and the manner of the resurrection, and of the latter day.
(10) We must take heed that we do not immoderately mourn for the dead, that is, as those do who think that the dead are utterly perished.
(11) A confirmation: for death is but a sleep of the body (for he speaks of the faithful) until the Lord comes.

But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", &c.
concerning them which are asleep; that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see 1-Kings 2:10 1-Corinthians 15:20 and very often with the Targumists; so the Targum on Ecclesiastes 3:4 "a time to weep", paraphrases it,
"a time to weep , "over them that are asleep":''
and in Ecclesiastes 4:2.
"I praised , "those that are asleep",''
the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against:
that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see Deuteronomy 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews (b) on those words in Genesis 23:2 and "Abraham came to mourn for Sarah", &c. that
"it is not said to weep for Sarah, but to mourn for her; "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":''
but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called , "the rest"; and the Syriac version renders it, "other men".
(b) Tzeror Hamnaor, fol. 23. 4.

Here is comfort for the relations and friends of those who die in the Lord. Grief for the death of friends is lawful; we may weep for our own loss, though it may be their gain. Christianity does not forbid, and grace does not do away, our natural affections. Yet we must not be excessive in our sorrows; this is too much like those who have no hope of a better life. Death is an unknown thing, and we know little about the state after death; yet the doctrines of the resurrection and the second coming of Christ, are a remedy against the fear of death, and undue sorrow for the death of our Christian friends; and of these doctrines we have full assurance. It will be some happiness that all the saints shall meet, and remain together for ever; but the principal happiness of heaven is to be with the Lord, to see him, live with him, and enjoy him for ever. We should support one another in times of sorrow; not deaden one another's spirits, or weaken one another's hands. And this may be done by the many lessons to be learned from the resurrection of the dead, and the second coming of Christ. What! comfort a man by telling him he is going to appear before the judgment-seat of God! Who can feel comfort from those words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the Holy Spirit, so that he can love God, and worthily magnify his name. We are not in a safe state unless it is thus with us, or we are desiring to be so.

The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Acts 17:7), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare 1-Thessalonians 5:10).
I would not--All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.
them which are asleep--The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (1-Thessalonians 4:16), to whose bodies (Daniel 12:2, not their souls; Ecclesiastes 12:7; 2-Corinthians 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (Colossians 3:4; Hebrews 11:40). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied.
that ye sorrow not, even as others--Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (John 11:31, John 11:33, John 11:35; Philippians 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Ephesians 2:12): the Christian hope here meant is that of the resurrection. Psalm 16:9, Psalm 16:11; Psalm 17:15; Psalm 73:24; Proverbs 14:32, show that the Old Testament Church, though not having the hope so bright (Isaiah 38:18-19), yet had this hope. Contrast CATULLUS [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (Acts 17:18, Acts 17:20, Acts 17:32).

But we would not have you ignorant. It seems that the Thessalonian brethren, expecting the speedy coming of the Lord, mourned over some of their number who had died, counting it a great loss that they did not live to meet Jesus.
Them which are asleep. What we call death is only falling asleep in the arms of our Lord.
If we believe, etc. If we believe in the death and resurrection of Christ, we must believe also that all who sleep in him will be raised with him.
For this we say. He now explains how it will be at the Lord's coming.
We which are alive. We who are on the earth when the Lord comes, will not precede those who died in the Lord to meet him.
For the Lord himself. They seemed to have thought that the living saints would hurry to meet the Lord, and that the dead would be powerless to follow. On the contrary, Christ comes to them. He will descend.
With a shout. The voice of an archangel. The voice of command.
With the trump of God. The trumpet blast as a signal and a summons.
The dead in Christ shall rise first. Before the living are gathered, all the saints who slept in Christ shall be gathered around him. In the final day, the first act is the gathering of the departed saints; the next, the gathering of the living saints.
Then we, etc. All the church, the saints of past ages, and the saints of the last age, shall ascend together to meet the Lord.
So shall we ever be with the Lord. That glorious meeting shall never end.
Wherefore, comfort one another. Cheer each other with these assurances. Tell the mourning ones that when they are called to meet the Lord they will find their own sleeping ones in the glorious company.

Now - Herein the efficacy of Christianity greatly appears, - that it neither takes away nor embitters, but sweetly tempers, that most refined of all affections, our desire of or love to the dead.