The purpose of Lundgaard’s book is to draw our attention to the Beloved—to the triune God. It is to draw our attention to Him, not so we can admire Him from a safe and comfortable distance, but so we can truly draw near to Him. 

We make a lot of all the distractions that come with life in the modern, always-on, electronic world. And certainly it can be hard to have minds that remain focused for any significant stretch of time before the next beep, the next buzz, the next little burst of dopamine. Yet we do not need to look far into the annals of church history to find that distraction—and especially the kind of distraction that keeps us from being spiritually minded—has always been a challenge and that God’s people have always had to take action against it.
Centuries ago, John Owen wrote a book about issues like this. The Grace and Duty of Being Spiritually Minded is not one of his better-known works, though perhaps it should be. But there is a legitimate concern when it comes to reading it today: while Owen’s works were never particularly easy to read, the intervening years have made them harder still. Some of his language has become antiquated and many of his illustrations have become opaque. Thankfully, Kris Lundgaard has done us a service by bringing the best of Owen’s old work into modern times in The Devoted Mind. This is the third time Lungaard has done this with Owen’s books, with the others being The Enemy Within and The Glorious Christ (the first two of which have just been reprinted so the trio now has a consistent and contemporary cover design).
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Observe carefully that Paul says nothing at all about the Lord removing his Church to Heaven. The apostle leaves her—and us—in the air. What, then, will take place after this happy reunion? Here, Paul does not say. However, what he does say suggests an interpretation far richer than that of the dispensationalists. Paul writes, “And as a result of these things, we shall always be with the Lord.” Note the finality—the ultimacy—of that phrase. When the Lord returns, we shall always be together: together with him and together with one other. Thus, Paul’s exact wording strongly suggests that he has in mind the ultimate goal of Salvation History: life together with Christ in the new heavens and the new earth. Admittedly, he makes no explicit mention of where the saints will be with the Lord. But that is simply because his present focus is elsewhere: the reunion of separated loved ones at the Parousia. We have already seen, however, that in his other eschatological writings Paul uniformly associates the Resurrection with the final renewal of all creation (Rom. 8:18-25; 1 Cor. 15:20-28, 50-57; Phil. 3:20-21).

The Apostle Paul’s two letters to the Thessalonian Christians contain some of the Bible’s richest veins of eschatological gold. Written from Corinth around AD 50-51, they reveal that the apostle’s early ministry to the European Gentiles was charged with a lively expectation of the Lord’s soon return (1 Thess. 1:10; 2:19; 3:11-13; 2 Thess. 1-2; cf. Acts 17:16-21; 1 Cor. 15:1-58). However, they also reveal a problem: Paul’s Jewish opponents had forced him to flee the city quickly, with the result that some of his converts were left confused (or ignorant) about his teaching on the afterlife and the Consummation (Acts 17:1-9). These two letters give us his efforts to clear up the misunderstanding. Not surprisingly, they speak often and in great detail about the last things: the signs of Christ’s Parousia, the nature and purpose of the Parousia, the Resurrection, the Judgment, and the World to Come. Notably, they never speak of a future millennium (1 Thess. 4:13-18; 5:1-10; 2 Thess. 1:3-12; 2:1-12).
Let’s take a close look at two major (and very closely related) texts found in Paul’s first letter to the Thessalonians.
1 Thessalonians 4:13-18
Of the three NT passages cited by dispensationalists in support of a pre-tribulation rapture, this is by far the most important (cf. John 14:1-3; 1 Cor. 15:51-52). Accordingly, I will first offer an amillennial exegesis of the text itself, and then carefully consider both the dispensational interpretation and the case made for it.
Our text begins in 1 Thessalonians 4:13, where Paul states his purpose for the remarks to follow. His goal is to give hope to Christians whose (believing) loved ones have recently “fallen asleep” (i.e., died in the Lord). He knows that some of the brethren are troubled about this. Perhaps they fear that their departed loved ones will not be included in Christ’s Kingdom when he comes again. Certainly they fear they will never see them again. Therefore, Paul takes up this subject once again, so that they will no longer grieve as unbelievers do, but instead enjoy a lively hope of being reunited with their Christian family and friends—soon.
In verse 14 he succinctly states the healing truth; in the verses that follow he carefully explains. It is this: “When Jesus comes again he will bring your departed loved one(s) with him and back to you.” Observe how Paul, in declaring this truth, builds on the Thessalonians’ pre-existing faith. They already believe that God has raised Jesus from the dead. But if they can believe that, surely they can also believe that he will raise their loved one(s). And, says Paul, that’s exactly what he will do: At the Parousia God will bring with Jesus the souls of all who have fallen asleep in him, so that they, just like their Lord, may rise from the dead and be reunited with the saints who are living on the earth at that time.
Importantly, Paul has already touched on this subject in 1 Thessalonians 3:11-13, where he prayed that God would establish their hearts “ . . . blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus Christ with all his holy ones.” Note the comprehensiveness of that final phrase. When Christ returns he will empty Heaven, bringing with him all the holy angels and the spirits of all the departed saints whom he has redemptively separated to himself. Thus will he set the stage for the Momentous Event: the Consummation of all things and the recreation of the world.
In verses 15-17 the apostle delves into the aspect of the Consummation that lies uppermost in the minds of his flock: the reunion of the departed saints with the living saints. In verse 15 he declares that the instruction he is about give is “the word of the Lord.” That is, it comes, at least in part, from the earthly teaching of Christ himself (Matt. 13:37-43; 24:29-31). Possibly, it also includes further revelation specially vouchsafed to the apostle (1 Cor. 15:51-52). In any case, the Thessalonians can trust what he has to say, for it is the very Word of God.
Next, he affirms that “ . . . we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep.” He means that the living saints will not receive their glorified bodies before those who have died in the Lord. There is, then, a definite chronological sequence in the glorification of the Church: First, Christ will join the souls of the departed saints to their new resurrected and glorified bodies; then—and only then—he will transform and glorify the bodies of the living saints. In days ahead, Paul will say much the same thing to the Corinthians: “For the trumpet will sound, and the dead will be raised incorruptible, and we [who are alive and remain] will be changed” (1 Cor. 15:50-53).
Observe that all of this happens at “the Parousia of the Lord” (v. 15). There is only one of them. And according to every other Pauline text touching on this event, it has nothing to do with Christ secretly removing his Church to Heaven for seven years. Rather, it has everything to do with his raising (all) the dead, judging the world in righteousness, and bringing in the completed Kingdom of God.
In verses 16-17, which closely parallel Jesus’ own descriptions of the Consummation, Paul elaborates on what he has just said about the events surrounding the Parousia (Matt. 13:37-43; 24:29-31). He begins with this: “The Lord himself will descend from heaven.” This is Christ’s definitive descent to the earth, the descent that results in the creation of the new heavens and the new earth, where he will live forever with his beloved Bride. In this descent the Lord is not leaving Heaven behind; rather, he is bringing it with him. In this descent he and the holy angels are coming home once and for all (Rev. 21:1-4)!
The cosmic homecoming will be accompanied by three great sounds: A shout (or “cry of command”), the voice of the archangel, and the trumpet of God. I take it that the shout emanates from the lips of Christ himself. If this is indeed a shout, then it is a shout of (final) victory (Num. 23:21; Josh. 6:5; Ps. 47:5; Is. 42:13; Jer. 25:30; 1 Cor. 15:54). If, as seems more likely, it is a cry of command, it is the voice of Christ summoning the dead from their graves (John 5:25; 11:43) and/or sending the holy angels to their appointed tasks (Mark 13:27). Perhaps it is both.
Concerning the archangel, he is almost certainly Michael (Dan. 12:1; Jude v. 9) or Gabriel (Dan. 8:16; 9:21; Luke 1:19, 26). In either case, this angel, by definition, is a ruler over all the rest. His presence on the scene therefore implies what the NT explicitly unveils elsewhere: the presence of all the holy angels (Matt. 25:31). When the archangel raises his voice, it will likely be for the purpose of sending all the angels to their work of judicial and redemptive ingathering (Matt. 13:41; 24:31; Rev. 14:18).
Finally, there is the trumpet of God. Its blast signals not only the final destruction of the evil world-system (Josh. 6:15-21; Rev. 18:2), but also the summoning of God’s people to their full inheritance: to the enjoyment of eternal life upon the glorious “holy mountain” that is the new heavens and the new earth (Ex. 19:16-17; Is. 11:9; Matt. 24:31; Rev. 14:1). This interpretation accords well with the teaching of 1 Cor. 15:52: The trumpet that raises the dead will be the last trumpet, the trumpet that signals the consummation of the purposes of God and the advent of the World to Come.
Considering the character of these two verses, it is marvelous indeed that anyone could find here a “secret” eschatological event devolving exclusively upon a small band of saints who alone can see and hear it. Quite to the contrary, the actual data cry out, over and again, that this is a hugely public event, precisely because it devolves, not simply upon the Church, but also upon the entire created universe. Just as every eye will see, so too every ear will hear: whether Christ’s shout, the archangel’s voice, or the final blast of the trumpet of God (Matt. 26:64; John 5:28; Phil. 2:9-11; Rev. 1:7).
In verse 16b Paul reiterates the basic message of verse 15: When the Lord returns, the dead in Christ will rise first. In verse 17 he explains what will happen afterwards, such that separated loved ones are reunited once and for all. To understand his thought here we must keep 1 Cor. 15:50-58 in mind. When we do, a clear picture emerges: Immediately following the Resurrection of the Dead, the living saints (i.e., “we who are alive and remain”) will be changed—glorified (1 Cor. 15:51-52). Then the entire company of the saints “. . . will be caught up in the clouds to meet the Lord in the air.” The Greek word for “caught up” (arpazo) denotes taking (or being taken) suddenly and with great force, whether urgently to obtain (Matt. 11:12), maliciously to abduct (Matt. 13:19; John 6:15; 10:12), or benevolently to help or rescue (Acts 8:39; 2 Cor. 12:2; Jude v. 23). Here it is used in the latter sense, since at his return the Lord Jesus—with great zeal and power to match—will swiftly gather his Bride to himself, even as he rescues her from her human enemies and the fiery judgment that will consume the earth below (2 Peter 3:8-13; Rev. 11:11-13).
How exactly will Christ catch up his Church? As we have seen, it will be at the hands of the holy angels (Matt. 24:31; Mark 13:27; Rev. 14:14-16). Carrying the saints into (and perhaps through) the spiritual “clouds” by which God and Christ are visibly manifesting their divine presence, power, and glory, the angels will bring them to meet the Lord in the air (Luke 9:34; Acts 1:9). This detail is important, signaling that when Christ comes again he will draw very near to the earth, which, according to Scripture, is the center of the physical universe, the apple of God’s eye, and the future home of Christ and his Bride (Matt. 17:5; 24:30; Luke 9:34-35; 21:27; Rev. 21:1-4).
Observe carefully that Paul says nothing at all about the Lord removing his Church to Heaven. The apostle leaves her—and us—in the air. What, then, will take place after this happy reunion? Here, Paul does not say. However, what he does say suggests an interpretation far richer than that of the dispensationalists.
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We will not come to God, if we believe his motive is to deprive us, wound us, or restrict our pleasure. Have you ever known someone who lost a parent through death or divorce and is bitter with God? We must be convinced that God wants what is best for us, or we won’t pursue him whole-heartedly. But God says, Oh, taste and see that the Lord is good! Blessed is the man who takes refuge in him! Oh, fear the Lord, you his saints, for those who fear him have no lack! The young lions suffer want and hunger; but those who seek the Lord lack no good thing (Ps 34:8-10).

Men don’t always admit it, but deep inside, we all want to be heroes. We want to come through when it matters for our loved ones. In our own way we would love to be like Joshua or David or William Wallace leading the charge with a sword in our hand in the spiritual battle. Yet, instead of identifying with such great warriors on the front line, most of us feel like we are just the factory worker back home in the war effort, putting in our 8 plus hours a day, sharing home responsibilities with our wives, checking our social media, maybe grabbing an hour on Disney+ and starting the whole routine over again the next day. But thinking that your role in spiritual battle is insignificant is a lie from the Enemy. Christ has called you and me to follow him in his cause of defeating evil and establishing his righteous kingdom over every square inch of human hearts and lives. There is no other man who can replace you in your life, in the arenas you have been called to. If you leave your place in line, it will remain empty. You must be the hero in your own story. There is no extra or stunt man to fill in for you. Winning your spiritual battles matters. You will celebrate for eternity the ones you win tomorrow and the next day and the day after that because each victory has honored Christ. This episode examines how we protect ourselves from Satan’s fiery arrows by lifting up our shield of faith.
One thoughtful author writes,
Behind the world and the flesh is an even more powerful enemy, one we rarely speak of and are even more less ready to resist. Yet, this is where we live now—on the front lines of a fierce spiritual war that is to blame for most of the casualties you see around you and most of the assault against you. It is time we prepared ourselves for it (John Eldredge, Wild at Heart).
There IS a dragon to be slain. Our loved ones do need us to be heroic and to fight for them, for ourselves, and for the honor of our King, Jesus Christ who has defeated Satan’s kingdom and claims this world as his own. Let’s learn from Ephesians 6:16 another truth about how to fight this battle:  In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one. The Roman battle shield looked more like a door than a trash can lid. It was four feet tall and two and a half feet wide allowing the soldier to crouch completely behind it. It was covered with thick leather and metal, that could deflect incoming arrows.
Paul likens this protective shield to the Christian’s faith. Biblical faith is relentless confidence in the goodness of God’s character—that all of his dealings with us and those we love spring from the character of goodness and love—wanting what is best for us. This unwavering confidence in the goodness and love of God is what Satan relentlessly seeks to destroy. We see that in his attack on Eve and on Job.

Consider Eve. When we read God’s history of mankind—the Bible, we’ve barely gotten through creation in the first two chapters when we encounter Satan planting the one idea into Eve’s heart that is responsible for more human destruction than any other idea—the lie that God’s goodness can’t be trusted. When this wrong idea captured Eve’s heart, she rebelled, Adam rebelled with her, and humans have been rebelling against God and his law ever since. Satan’s chief strategy to inspire rebellion in Eve’s heart was to make her doubt God’s goodness. Let’s take a moment to study again this tactic of Satan used on Eve.

The Serpent said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’” But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:2-5).

Notice that Satan actually begins the temptation by planting a complete fabrication into Eve’s mind, i.e. the possibility that this unfair God might have put all the delicious fruit trees in the garden just to make them miserable by not permitting them to eat ANY of them. His words, again, Did God really say you can’t eat from any tree. Even though God never said that, as Eve pointed out, Satan still planted the idea that God was the kind of being who could have done something so completely unfair.
Satan further undermined Eve’s confidence in God’s goodness by taking her focus off all the wonderful fruit God had given them to enjoy throughout the entire garden and directing her focus on one apparently unfair restriction. EVERY SINGLE other tree in the garden, with its lush fruit for Adam and Eve to enjoy proved God’s GOODNESS—his desire to bless them with GOOD gifts. Later, Jesus would remind us of this wonderful benevolent nature of God: Which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent?  If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him (Matt 7:9-11).
Satan’s attack on God’s goodness continues, For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” Satan insinuates that: 1) God’s motive is selfishness—he is keeping something good from her and Adam, all to himself, i.e. the knowledge of good and evil, and 2) God’s moral law is fundamentally a restriction on our happiness. Both undermine her confidence in the goodness of God. The truth of course is that his law is given to us out of his goodness—to guide us into blessing. King David said, I will never forget your precepts, for by them you have given me life (Ps 119:93).
Satan’s tactics to destroy the faith of Job are different—he has the power to inflict enormous physical, emotional, and spiritual pain on Job. But his strategy is the same—to try to get him to curse God instead of trusting him. Job learns some humility, but Satan fails. In the midst of unfathomable pain, Job, says, Though he slay me, yet will I trust him (13:15). And God’s goodness, hidden for a season of affliction, bursts forth, again in the closing chapter of Job with the words, And the LORD restored the fortunes of Job….And the LORD gave Job twice as much as he had before (42:10) Inscribed on the shield of faith we need to raise against Satan’s attack on God’s goodness are the words, “Though he slay me, yet will I trust him.”

It is noteworthy that Paul begins this admonition to raise our shield of faith with “In all circumstances” (ESV). Because Satan’s desire is to create doubt in our hearts about God’s love for us, the fiery darts of doubt Satan sends our way often result from painful experiences and situations. Tony Evens, in his book, Victory in Spiritual Warfare, notes that Paul tells us to take up our armor in the evil day:
The evil day is the day that all hell breaks loose in your life—when you are under attack. It’s when the finances are so low that you don’t know how you are going to make it through the end of the week. It’s when you’ve lost your job.
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