1 Thessalonians 4:1-5 - Homilies By R. Finlayson

With this chapter commences the hortatory part of the Epistle.

I. EXHORTATION TO ADVANCE IN ACCORDANCE WITH WHAT HAD BEEN DELIVERED TO THEM OF THE DIVINE WILL . "Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,—that ye abound more and more." The announcement which is made by "finally" of the close of the Epistle is to be taken as meaning that the remaining part is to be taken up with that which is now introduced. There is a natural transition from the prospect of being unblamable in holiness, with which the personal part of the Epistle ends, to this hortatory part. The exhortation is very affectionate in tone. The Thessalonians are addressed as brethren. And there is not the simple form, " We exhort you," but it is preceded by a less frequent form (only once used by Paul beyond these Epistles to the Thessalonians), "We beseech you," which is the language in which friend earnestly presses home a request on friend. "We exhort you" is more the language in which a teacher earnestly presses home duty on his hearers. "We exhort you" is, moreover, defined and heightened by the addition of the words "in the Lord Jesus." The three Christian teachers found the element of their exhortation, net in themselves, but in him who, as Savior, has a right to rule all lives. It is implied that the tone of Christ toward us is that of earnest exhortation, in which he perfectly reflects God; for it is said, in 2 Corinthians 5:20 , that God exhorts, which should have been the translation there. There had been delivered by the teachers to the Thessalonians the knowledge of the true God, and, as they had formerly sought to please their false deities, so, when they came to the knowledge of the true God, it became their duty to please him. There had also been delivered to them how they ought to walk and to please God, i.e. to say, tiffs had been presented to them in considerable detail, so that they could readily follow the course of life that was pleasing to God. To their credit it could be said that they were following in their God-pleasing course, and what is pressed home on them is, that they should abound more and more in it. "The Lord make you to abound," is language which has already been used; and this exhortation to abound more and more, which recurs in the tenth verse, may be said to be the watchword given to the Thessalonians. However much we have walked and pleased God, we have not done it enough. Let us abound more and more in the course that is pointed out to us in the Bible as pleasing to God.

II. APPEAL TO THEIR MEMORY IN CONNECTION WITH WHAT HAD BEEN DELIVERED TO THEM OF THE DIVINE WILL . "For ye know what charge we gave you through the Lord Jesus." There is not a happy change made from "commandments" in the old translation to "charge" in the revised translation here. There is an obscuring of the idea, which is that the Divine will has been delivered in the form of commandments. There were the ten commandments of the moral Law. These, possessed by the Israelites, placed them far in advance of the heathen around them. Coming out of heathenism, it would be a great boon to the Thessalonians to have these fixed in their memory. Presented along with Christian considerations, they would become Christian commandments. There were other Christian commandments, of which we have examples toward the close of the Epistle, which would be reiterated and reinforced until they also were fixed in the memory. In these commandments Paul and Silas and Timothy were only the medium of delivery. Given by the authority of the Lord Jesus, they were to be regarded as his commandments. These being now to be referred to, they are indirectly asked to call them to mind.

III. PURPORT OF THE DIVINE WILL .

1. Generally. "For this is the will of God, even your sanctification." It was affirmed by William of Ockham that "if God had commanded his creatures to hate himself, the hatred of God would ever be the duty of man." It was a violent supposition to make of him, whose will is absolutely wedded to holiness, and who can only command his creatures to be holy. The will of God is here said to be our sanctification. This is a word which is very often used in a passive sense. "Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness." The Greek word here has, however, the active sense. The way in which we are actively to advance the work of our sanctification, is by yielding up our will to the will of God in all that he requires of us from moment to moment. 'By abounding more and more in the course that is pleasing to God, we shall more and more die unto sin and live unto righteousness, more and more be made according to the Divine idea, from our inmost life to its most outward manifestation.

2. Particularly.

IV. WARNING . "Because the Lord is an Avenger in all these things, as also we forewarned you and. testified." In Ephesians the warning is, "Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience." In Colossians it is similar: "For which things' sake cometh the wrath of God upon the sons of disobedience." The idea here is that the Lord is Avenger in all the things that have been referred to. "For the Father judgeth no man, but hath committed all judgment unto the Son." As Judge, he is to be thought of as Righter between man and God. When men give themselves up to sensuality, God has a controversy with them. And, by appeal from God against men, Christ comes in as Righter in the controversy, to vindicate the holy character of his Father's laws, to punish for the unholy use of his Father's gifts. From the immediate context we are also led to think of Christ as Righter between man and man. He is the Righter of the slave who is trampled upon without pity by his unlawful owner. He is the Righter of the man who has the purity and peace of his house invaded by the adulterer. When with the Thessalonians, the teachers had made this their teaching clear. In view of judgment they had warned them, and solemnly testified to them, that these things would not go unpunished.

V. THE HOLY OBJECT OF THEIR CALLING . "For God called us not for uncleanness, but in sanctification." The thought is similar to what is expressed in the third verse. There is this difference, that the will of God there is here connected with a historical point. Let them remember the great turning-point from heathenism to Christianity. Then God graciously called them in the gospel of his Son. And to what did he call them? It was not to a life of uncleanness, but, in keeping with the holy life of Christ, in keeping with the holiness of God vindicated on the cross, it was to find the sphere of their calling in the pursuit of holiness.

VI. THE REJECTER . "Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you." This is drawn as a conclusion from the object of their Christian calling. There is not singled out an actual rejecter among the Thessalonians. But, should such a rejecter arise among them, let it be known that he is not a rejecter of man in his interests and rights, but a rejecter of God, who has laid down laws and limits for his creatures. He is especially a rejecter of God, who gives, to those whom he has called in Christ, his Holy Spirit. Sanctification is pre-eminently the Holy Spirit's work. And for any of them to indulge in the sins referred to, would have this as its gravest condemnation, that it was a thwarting and grieving of the Spirit in his holy strivings.—R.F.

1 Thessalonians 4:9-12 - The Christian circle and accounting by them that are without.

I. BROTHERLY LOVE .

1. The disposition. "But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another." There is a rhetorical touch here which is called "passing over"—not saying what might be said with a view to gaining over. For while it is said, "Ye have no need," the design is more effectually to impress on the Thessalonians the necessity of brotherly love. While they are graciously commended, they are at the same time shown how proper it is for them to love the brethren as being taught of God. Their education in this important department was a reality. To be taught of God does not exclude human help, the help of others, or, as contrasted with that, self-help. Only human help does not avail, unless it is taken up and made effectual by the Holy Spirit. Teachings and experiences must be inwardly interpreted, and made luminous to us. We must therefore stand in an immediate relation to God as his disciples who are taught of him; who, according to another representation, have an anointing from the Holy One to know all things. It is fitting that he who has made our minds, and retains sovereign power over them, should teach us. It is also fitting that he should teach according to his own nature. As Love, he has created us, sustains us in being, earnestly desires our well-being, places us under numberless obligations to him. Shall he not then school us to love? As under the Divine teaching we form a brotherhood of Christian disciples. And this is the only fellowship of minds that is right to the core, that will stand all the tests, that will stand out in eternal permanence. In the brethren there is something of Christian excellence on which to rest our love, and we are to recognize and value and delight in that, even under an uninviting exterior, and, in the name of Christ, to desire its increase and perfectness.

2. Its manifestation. "For indeed ye do it toward all the brethren which are in all Macedonia," An argument has been founded on this statement against the early date of the Epistle; but it tells the other way. For the love is not said to be manifested toward all the brethren, but" toward all the brethren which are in all Macedonia;' i.e. to say, its manifestation was yet limited to the Christian circle nearest to the Thessalonians. We are to think of Philippi, a hundred miles distant on the one side, and Beraea, twenty miles on the other. To the Christians in these places they had found opportunities of showing their Christian love. It was just such an outgoing as might commendably be connected with the short period of a few months. The word "do" is emphatic after "taught." The lesson is that Divine teaching is to be followed by suitable practice. Love must be allowed free outlet. "Love," says Barrow, "is a busy and active, a vigorous and sprightful, a courageous and industrious disposition of soul which will prompt a man, and push him forward to undertake or undergo anything—to endure pains, to encounter dangers, to surmount difficulties for the good of its object. Such is true charity; it will dispose us to love, as St. John prescribeth, in work and in truth; not only in mental desire, but in effectual performance; not only in verbal pretence, but in real effect."

3. Its increase. "But we exhort you, brethren, that ye abound more and more." What Paul had prayed for ( 1 Thessalonians 3:12 ) is now made subject of affectionate exhortation. The watchword formerly applied to the whole of a God-pleasing course is now specially applied to brotherly love. Let them abound more and more. Let them seek opportunities of manifesting their interest in Christ's people beyond Macedonia. And let them look to the purifying and intensifying of their love to the brethren. And, with a longer Christian history than they had, have we not need of the same watchword? If we have abounded, let us abound more and more. Let us embrace, in intelligent practical interest, a wider and wider extent of the Christian world. The great obstacle to love is selfishness, or exorbitant fondness for our own interests, for which we have all reason to humble ourselves before God. When shall we be taught to abandon this? When shall we be taught as in the great school of Christ, by the great lesson of the cross, to give love the unlimited sway of our being, so that we shall uugrudgingly delight in our Christian brethren, seek their advancement in Christian excellence, and help them in all ways that we can?

II. ACCOUNTING BY THEM THAT ARE WITHOUT THE CHRISTIAN CIRCLE .

1. Quietness and doing our own business. "And that ye study to be quiet, and to do your own business." "Be ambitious" is the marginal reading for "study," and the idea of honor which is in the Greek word is to be regarded as thrown into prominence by the association. "Be ambitious to be quiet." This is a paradox; for whereas restlessness belongs to ambition, we are to make it the object of our ambition to be quiet. "Political ambition," says Bengel, "blushes to be quiet;" and, it may be added, Christian ambition rejoices to be quiet. What is it that is here commanded to us? It is not a mere negation. To be quiet is not necessarily to be without strong force in our nature; but it is to have those forces so placed under Divine restraints, so moderated by reason, justice and charity, modesty and sobriety, as that we can do our own business, can confine ourselves to the sphere of our own proper duties. We may indeed interpose, when the honor and interest of God is much concerned, when the public weal and safety are much endangered. We may interpose for the succor of right against palpable wrong, for our own just and necessary defense. We may interpose when our neighbor is plainly going to ruin, "snatching him," as Jude says, "out of the fire." We may also interpose when we can do our neighbor considerable good. For all that is really doing our own business. But we are not to be impelled by ambition, or covetous desire, or self-conceit, or any other disturbing influence, beyond our own proper bounds. We are not to attempt, unasked, to manage for another, to overbear his will, to impose on him our opinions, to make free in conversation with his character, to pry into his affairs. We are not to thrust upon him our advice, to reprove him unbecomingly, or rashly, or unreasonably, or harshly. We are not to interpose in the contentions of others so as to make ourselves parties, or so as to raise or foment dissensions. For all that, against what is here commended, is turbulent meddling with what God has not made our business. "We may consider," says Barrow, "that every man hath business of his own sufficient to employ him; to exercise his mind, to exhaust his care and pains, to take up all his time and leisure. To study his own near concernments, to provide for the necessities and conveniences of his life, to look to the interests of his soul, to be diligent in his calling, to discharge carefully and faithfully all his duties relating to God and man, will abundantly employ a man; well it is if some of them do not encumber and distract him. Seeing, then, every man hath burden enough on his shoulders, imposed by God and nature, it is vain to take on him more load, by engaging himself in the affairs of others; he will thence be forced, either to shake off his own business, or to become overburdened and oppressed with more than he can bear. It is indeed hence observable, and it needs must happen, that those who meddle with the business of others are wont to neglect their own; they that are much abroad can seldom be at home; they that know others most are least acquainted with themselves. Philosophers therefore generally have advised men to shun needless occupations as the certain impediments of a good and happy life; they bid us endeavor to simplify ourselves, or to get into a condition requiring of us the least that can be to do."

2. Working with our own hands. "And to work with your hands, even as we charged you." This is to be regarded as a particular injunction under the foregoing. In the Second Epistle the language is, "that they quietly work." The language here seems to point to this, that many of the members of the Thessalonian Church were handicraftsmen. From this injunction, and the way in which the second coming is introduced in the next paragraph, it would seem that the disturbing influence in the Church of Thessalonica was religious excitement., called forth by the new world of thought into which Christianity had brought them. They were especially excited by the prospects connected with the second coming. Paul, for one, saw the danger of their being carried away by the excitement—not so as to be meddlesome, but so as to be negligent of their earthly calling. Therefore he charged them well to work with their own hands, which also he enforced by his example. In this he showed his sense of the importance of quiet industry. However much we may be under the influence of the great truths and prospects of our religion, let us not be without the steadying condition of our earthly calling.

3. We are to be quietly industrious so as not to produce a bad impression on them that are without. "That ye may walk honestly toward them that are without, and may have need of nothing." What there is of connection between the two parts of the paragraph seems to be this. We are to exhibit love within the Christian circle; we are also, within the Christian circle, to be quietly industrious, so as not to give occasion of offence to them that are without. We are to remember that the eye of the world is upon us, and that we are subjected to its judgment. And there are certain external features of the Christian circle upon which the world is quite fitted to pronounce judgment. Upon none is it more ready to fix than upon anything like the neglect of the ordinary duties of life. Therefore it is recommended that we quietly work with our own hands, with this specially in view, that we may walk becomingly ( i.e. honestly) toward them that are without, and have all that is necessary for our wants. By industry and honesty we shall commend our religion to them that are without; for these are things which they can appreciate and by which they are likely to be attracted. Whereas, by idleness and indisposition to pay our debts, we shall bring a reproach upon our religion which does not belong to it, and repel from us them that are without. In early times the heathen called healthy beggars traders on Christ, in allusion to what is here guarded against. Let us not by meddlesomeness, or by any want of industry, or honesty, or prudence, or straightforwardness, present Christ in an unlovely aspect to them that are without.—R.F.

1 Thessalonians 4:13-18 - Anxiety about the state of the Christian dead.

I. STATE OF THE CHRISTIAN DEAD NO CAUSE FOR SORROW . "But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, which have no hope." Paul (the principal writer) sets himself here to administer consolation to the Thessalonians. In doing so he practices the duty he lays down in the concluding words of the paragraph. Himself in possession of comfort about the state of the Christian dead, he could not leave them in ignorance of it. As his Christian brethren, they must be sharers with him. Timothy had probably communicated to him the occasion of their anxiety. It was in the Thessalonian Church as in other Churches—there were those who, from time to time, were falling asleep. The change in the translation extends the scope of the language beyond the actually dead. How did it fare with their dead, and how also would it fare with those whom death would yet overtake? Christians are distinguished from the rest of mankind. It is said of the latter as a class, that they sorrow having no hope. What did the men of the old heathen world think with regard to their dead? Theoeritus says, "The living have hopes, but the dead are without hope." AE schylus says, "Of the once dead there is no resurrection." Lucretius says, "Nor does any one stand forth awaked, whom once the cold pause of life has found." Catullus says, "Suns may set and return; when once our brief day has set we must sleep one everlasting night." It is a sad thought that some modern thinkers have given expression to the same blank hopelessness. Strauss has said, "A life beyond the grave is the last enemy which speculative criticism has to oppose and, if possible, to conquer." The whole hope of John Stuart Mill was an earthly future, not for the individual, but for the race, created by science "when all the greater evils of life shall have been removed." If such were our creed, or want of creed, we might well sorrow when our friends have been taken away. Our only feeling could be that we had seen the last of them. Their memory might remain (John Stuart Mill, writing after the death of his wife, said, "Her memory is to me a religion"); but that cannot lift the gloom from the extinction of personal existence. Let no rude hand rob us of the comfort which our Christianity brings. It tells us here that we are not to sorrow for the state of our Christian dead. We may indeed sorrow for our being deprived of their earthly society. The Master himself gave relief to his nature in weeping, even in view of a speedy resurrection. Paul tells us that the removal of his friend Epaphroditus would have been to him sorrow upon sorrow. But, as for the state of our Christian dead, we are here told that they are fallen asleep. The description is in respect of the body, and contains three ideas.

1. Continued existence. A man continues to exist, though he is in a state of sleep. The body is still, but the mind may be active in dreams. And so, when the bodies of our Christian dead are in the stillness of the grave, there is no cessation of their existence. All doubt on this subject must be put to rest by the words of our Savior on the cross to the dying penitent at his side, "Today thou shalt be with me in Paradise." The souls of the departed are not in a state of sleep; but they are wakened up to a higher life.

2. Repose. In sleep we lose our hold upon the world; we forget its cares and pleasures; we are being calmed and soothed in our feelings. And so we are to think of our Christian dead as for ever released from the work and toil, the pain and sorrow, of this life, and as now calmed and soothed in the presence of God. "And I heard a voice from heaven, saying, Write, Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors, for their works follow with them."

3. Wakening. We think of sleep as followed by a waking. And so we are to think of a wakening for our Christian dead, though it may be after long years. They are awake now in respect of their souls; our fuller comfort is that they shall yet be awake in respect of those bodies which we have sorrowfully laid in the grave. "I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction."

II. REASON FOR THE CHRISTIAN DEAD BEING ASSOCIATED WITH THEIR LORD AT HIS COMING . "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." The apostle goes back to the cardinal facts of Christ's death and resurrection. These are facts for which those who reject our continued existence after death have little respect; but they are dear to the Christian heart, and the more firmly our faith lays hold upon them, the more animated is our hope for our Christian dead. We believe that Jesus died ; thus briefly does the apostle state the fundamental article of our Christian faith. "Such is the historical and supernatural basis of Christianity—its very definition, its breath of life, the source from whence springs all its greatness, strength, and uniqueness." The apostle states the fact plainly, " Jesus died, " which is all the more observable that it is followed by a statement not plain but consolatory—our Christian dead are fallen asleep. We believe in a God who, in infinite love, became man, that he might verily (not in semblance) die, and who was not less truly God than man when he was nailed to the cross. We believe in a God-Man who came under the broken Law, and endured death as the curse due for sin. And our faith follows him beyond his death. We believe that Jesus rose again. That is the second great article of our Christian faith. Having in his death made full atonement for sin, he could not be holden of death. He rose victoriously out of the state of insensibility and lifelessness in which his body lay in the tomb. He rose with the same body, but changed to a nobler quality. We further believe that he died and rose again, not for himself, but for those whom he represented. He experienced death and conquest as Jesus—Savior, Leader of his people. United to him, his people are not to be separated from him in destiny. He is here associated with their death. They are laid to sleep by Jesus, as the preposition should be. There is called up the image of Jesus himself caring for his own when the life departs—laying them to rest in the grave, and watching over them there with his omnipotent love. And, as he is associated with their death, so they are to be associated with his coming. Them that are laid to sleep by Jesus wilt God bring with Jesus. We are brought in view here of what distressed the Thessalonians. It was not a question simply of the resurrection; in that case the language would have been, "them will God raise up. " But we are carried a point beyond that, to their being brought as raised with Jesus. We may, therefore, understand that what distressed the Thessalonians was the bearing of the coming of Christ on them who did not live to see that event. Would they not stand at a great disadvantage? Would they have any share at all in his coming? Were they not to be sorrowed over as those who had missed the great object of their hope? For the relief of the Thessalonians Paul tells them this, to begin with, that the Christian dead are to be brought with Jesus. We are not to think of them as brought from heaven, for they are viewed in respect of their being in their graves. But we may think of them as joining their descending Lord, and brought with him to earth.

III. REVELATION MADE TO PAUL THAT THE CHRISTIAN LIVING ARE NOT TO HAVE THE PRECEDENCE OF THE CHRISTIAN DEAD AT CHRIST 'S COMING . "For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep." It is true that in all he says in this Epistle he is under the direction of the Spirit of the Lord. In what he is now to say he proceeds on a word of the Lord such as there is in the Epistles to the seven Churches. He was privileged to announce directly from the heavenly Christ what had hitherto been concealed. The heavenly Christ was so interested in the Thessalonians that he had given his servant this revelation for them. The apostle divides Christians into two classes—"we that are alive, that are left unto the coming of the Lord," and "they that are fallen asleep." He includes himself in the former class, and from this it has been very confidently inferred that he had a definite expectation of living unto the coming of Christ. But he includes, not only himself and Silas and Timothy, but also the Thessalonians, about whom he has said that there were those among them who from time to time were falling asleep. Did he, then, having a definite expectation for all, believe in all being saved from death by an immediate coming of Christ? Is it not more reasonable to suppose that he thought of the living and left as in a continual flux? This is borne out by the use of the present instead of the future—"we who are for the present the living and left, who have no certainty that we will not remain unto the coming of Christ, but have also no certainty that another moment will not transfer us to the class of them that are fallen asleep." The revelation made to Paul related to a question of priority of time. It is strongly denied of the Christian living that they will come into the presence of the Lord at his coming before the Christian dead. This was further relief to the distressed Thessalonians. Their departed Christian friends would not only be brought with Jesus; it was also true that this bringing would not be deferred until after the Christian living had taken their places in nearer relation to their Lord.

IV. GREAT DRAMA OF THE FUTURE . Here we are supplied more particularly with the contents of "the word of the Lord."

1. Prelude : The Lord descending in majesty. "For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God." The central Figure is the Lord himself. He now sits enthroned in heaven, Lord over all. But he shall yet descend from heaven. There is thus confirmation of the announcement made by the heavenly visitants to the disciples gazing after their vanished Lord: "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." We are left to think of the majesty of our descending Lord chiefly from the accompaniments of the descent. He shall descend with a shout, with the voice of the archangel, and with the trump. The shout is such a shout of command as is given by a leader to his host. There are some who think of the shout of command as given by Christ. This is the view which is adopted by Milton in his conception of another scene.

"The Son gave signal high

To the bright minister that watched: he blew

His trumpet, heard in Oreb since perhaps

When God descended; and perhaps once more

To sound at general doom."

There is this consideration which tells against that interpretation, that God has been introduced as bringing them that are asleep with Jesus. We are thus led to think of God as the Actor behind the scene, which is confirmed by the expression following—"the trump of God." This makes it more natural to think of the accompaniments of the scene as arranged by God. Are we, then, to think of God as giving the shout of command? The objection to that view is, that the shout is represented not as preceding (as befitting God) but as accompanying the descent. It seems better, then, to think of the shout as given by the archangel in the Name of God, and as comprehending the two things which follow. First, the moment that the Lord descends from his heavenly throne, the archangel, apprised of what is to happen, marshals his innumerable host. The shout of command he gives in this case with the living voice—the voice of the archangel. The angels are an orderly multitude. "He doeth according to his will in the army of heaven and among the inhabitants of the earth" (with whom the idea of orderliness is not associated). We read of "twelve legions of angels." The angels are led by an archangel. We read in Scripture of the angel Gabriel, and also of the seven angels that stand before God, but only in another place of an archangel who is there named Michael. Our Lord prepared us himself for this glorious accompaniment of his coming: "When the Son of man shall come in his glory, and all the angels with him;" "When he cometh in the glory of his Father with the holy angels;" "When he cometh in his own glory, and the glory of the Father, and of the holy angels." Au army associated with royalty gives an impression of power and grandeur. So how mighty and glorious a Personage must he be, in whose honor all the legions of angels are marshaled! They are mighty angels, and holy angels, and especially are they in sympathy with the work of honoring Christ. As they sang over his birth on earth, so do they accompany him in his triumphal descent to earth, having this to rejoice their hearts, that they also are to share in the glorious consummation. The archangel, having marshaled his host to move in harmony with the descending Lord, at a subsequent stage is to give another shout of command, this time not with the living voice, but with the trumpet put into his hand by God. Milton thinks of the trumpet that was used "when God descended" in Horeb, calling the congregation of Israel, as being the same trump of God. Very vividly in 1 Corinthians 15:1-58 . is it associated with the resurrection: "At the last trump: for the trumpet shall sound."

2. First act : Resurrection of the Christian dead. "And the dead in Christ shall rise first." "The trumpet shall sound, and the dead shall be raised incorruptible." The trumpet is simply the instrument; it is the power of God, communicated through the trumpet, that raises the dead. A trumpet supposes a faculty of hearing; but this trump of God has miraculously to supply the faculty of hearing. The remains of our Christian friends which we lay in the grave soon mingle with the dust. They hear not any sound of earth that passes over them. But there is a trumpet-call, with Divine, all-penetrating power in it, that one day they shall hear in their graves, and hearing they shall start up as once they were, and yet how changed! It was beside the purpose of the revelation to bring into view the resurrection of others than Christians, or the nature of the resurrection-body. The Thessalonians were so taken up with the coming, that the resurrection was thrown out of view. It did not enter, or did but little enter, into their understanding of the last things. Therefore their attention is concentrated upon the simple fruitful fact of the resurrection. It meant the presence of their departed Christian friends in the body on the earth ready to meet Christ. And that all fear of their being anticipated might be removed, it is stated not only that the dead in Christ shall rise, but that they shall rise first, i.e. to say, they shall rise before the assumption of the Christian living. The Christian dead now in the resurrection-body, and the Christian living, will be on the earth at the same time, equally ready for the approach of Christ.

3. Second act : Assumption of the Christian living. "Then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air." The Christian living are to be swiftly, irresistibly caught up. This implies their transformation in their bodies. They are to be caught up at the same time with the Christian dead who have been raised. The two classes will form one great blessed company, between whom what distinguished them has passed away. How they will be marshaled does not appear. We do read of leading places being assigned to the twelve apostles. That they will be as orderly in their multitudinousness as the innumerable company of the angels, we do not doubt. Caught up in the enveloping upbearing clouds in one body, they are to meet their descending Lord with the marshaled army of angels in the air. As persons of distinction go forth to meet their prince, so they now, all of them glorified persons, are caught up to meet their Lord in his triumphal descent.

4. Finale : Perpetual enjoyment of the society of Christ. "And so shall we ever be with the Lord." There is a blank here, which it did not lie within the purpose of the revelation to have filled up. That the Lord actually descended to earth may be regarded as certain. The air was his pathway to earth. When it is said that the fallen asleep God will bring with Jesus, the meaning plainly is (taken in connection with the language which has just been used) that, joining our Lord in the air, they will be brought with him to earth. We may think of the earth as transformed, in preparation for the Lord's coming. Some would interpose here a lengthened personal reign of Christ on earth with his saints. We are only on sure ground when we think of Christ as coming for judgment. "But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory, and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats." All that is here passed over, and we are presented simply with the final state of the two classes that have been united. "And so shall we ever be with the Lord." The meeting referred to shall be followed by no parting. It is Christ's wish and promise that we should be with him. "And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am there ye may be also." Christ has prayed to the Father that we should be with him. "Father, I will that they also whom thou hast given me be with me where I am." And when we have been brought into his presence, in spite of death and all opposing powers, separation will be impossible. As members, we must be with our Head; as loving, we must be with the great Object of our love. To be with the Lord is to be in the most favored position for the enjoyment of his love, for the comprehension of his mind, for the reception of his Spirit, for the accomplishment of his plans. To be with the Lord is also to be with that great and blessed company who shall be gathered round him, comprehending the eider sons of creation, the great and good of all ages, and those Christian friends we have "loved ere since and lost awhile." What is the position we shall be carried forward to through the course of eternal ages is more than tongue can tell, more than heart can conceive.

V. MUTUAL COMFORTING . "Wherefore comfort one another with these words." We might read "exhort one another." But in view of the sorrow of the Thessalonians we rightly read "comfort one another." We might even read "cheer one another;" for the words are not only of a comforting, but of an inspiriting nature. It is not Christian teachers, but Christians generally, who are addressed. Knowing what comfort is, let us not selfishly allow our Christian brethren to be ignorant of it. Even in our ordinary partings in the world there is an element of sadness that calls for comfort. As Shakespeare has it—

"So part we sadly in this troublous world

To meet with joy in sweet Jerusalem."

How thankful ought we to be that we are not in the position of those who have no hope; that we can tell those who have lost Christian friends of the sweet and cheering truth of Christ's coming! It is sad to think of them sleeping in the dust of the earth; but, laid to sleep by Christ, then they shall awake. They shall rest and stand in their lot at the end of the days. They shall hear the resurrection-call, and stand in the body as once they stood upon this earth. They shall be present as witnesses and actors at the most glorious event the universe shall ever have seen. They, and we too, shall be borne up in the clouds to meet and welcome our descending Lord. And from that first united meeting of him in our embodied, completed state, we shall be forever with the Lord.—R.F.