1 Thessalonians 4:14

Thus when we have to face the hard and cruel necessity of death, we are upheld by this consolation, that we shall shortly see again those whose absence we now mourn.

"And after that He saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." It was true what He said. To his sisters he was dead, to the Lord he was asleep. He was dead to men, who could not raise him again; but the Lord aroused him with as great ease from the tomb as one arouseth a sleeper from his bed. Hence it was in reference to His own power that He spoke of him as sleeping: for others also, who are dead, are frequently spoken of in Scripture as sleeping; as when the apostle says, "But I would not have you to be ignorant, brethren, concerning those who are asleep, that ye sorrow not, even as others who have no hope." Therefore he also spoke of them as sleeping, because foretelling their resurrection. And so, all the dead are sleeping, both good and bad.

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."

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.

"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.