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"
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 ) ( 11:43 ) ( Daniel 12:2 ) ( John 11:11 ) ( 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 (abykv le) , "over them that are asleep":''and in ( Ecclesiastes 4:2 ) .
``I praised (abykv ty) , "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 F2 on those words in ( Genesis 23:2 ) and "Abraham came to mourn for Sarah" 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 (oi loipoi) , "the rest"; and the Syriac version renders it, "other men".
F2 Tzeror Hamnaor, fol. 23. 4.