Jesus was coming to raise the dead first

JESUS WAS COMING TO RAISE THE DEAD FIRST
EDITED BY GLENN PEASE
1 Thessalonians4:16 16
For the LORD himself will
come down from heaven, with a loud command, with
the voice of the archangel and with the trumpet call of
God, and the dead in Christwill rise first.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Order Of Events At The SecondAdvent
1 Thessalonians 4:16-18
T. CroskeryThe apostle justifies his statement by a fuller revelation of the
truth. He sets forth the order of events.
I. THE DESCENT OF THE LORD FROM HEAVEN. "Forthe Lord himself
shall descendfrom heaven with a shout, with the voice of the archangel, and
with the trump of God."
1. It will be a descentof our personalLord. "No phantom, no providential
substitute, no vicarious spirit;" the same Personthat ascendedis he that will
descend
2. It will be a descentwith awe-inspiring accompaniments.
(1) "With a signalshout" by the Lord himself, which will be takenup and
prolonged by
(2) "the voice of the archangel;" for he is to come, "bringing with him all the
holy angels" (Matthew 25:31);and
(3) "the trump of God," for "the trumpet shall sound" (1 Corinthians 15:52),
and "he shall send his angels with a great sound of a trumpet" (Matthew

24:31). It is God's trumpet because employedin his heavenly service. It will be
the sound of a literal trumpet, like that which was heard upon Sinai (Exodus
19:16, 19). These various sounds are to herald the descentof the Lord, and to
gather the electtogetherfrom the four winds of heaven.
II. THE RESURRECTIONOF THE DEAD SAINTS. "And the dead in
Christ shall rise first." There is no allusion to the resurrectionof the wicked.
The apostle is concernedatpresent with the destinies and glories of a single
class. So far from the sainted dead being overlooked, the priority of
resurrectionis to belong to them.
III. THE CHANGE OF THE LIVING SAINTS. This wonderful
transformation is here rather implied than asserted. "Forwe shall not all die,
but we shall be changed" (1 Corinthians 15:51).
IV. THE SIMULTANEOUS ASSUMPTION OF BOTH CLASSES OF
SAINTS. "Thenwe which are alive and remain shall be caughtup together
with them to meet the Lord in the air."
1. As one united band, the saints, in spiritualized bodies, will be caught up in
clouds - those "clouds which are his chariot" - just as he himself ascended"in
a cloud," and "a cloud receivedhim out of their sight" (Acts 1:9). The new
bodies of believers will be able to pass with ease through the air.
2. The saints will then "meet the Lord in the air - not in heavenas he leaves it,
nor in earth as he approaches it, but betweenheaven and earth. The apostle
does not saywhether they will at once descendto earth and return with him to
heaven. He is silent upon the question of the judgment or the entry into final
glory.
V. THE PERPETUALRESIDENCE OF THE SAINTS WITH THE LORD.
And so shall we ever be with the Lord."
1. It will be a meeting without a parting. The intercourse begun will have an
endless duration. Believers shall"go no more out."
2. It implies an intimate fellowship with the Lord.
3. It will be the fulfillment of our Lord's prayer: "That they also whom thou
hast given me be with me where I am, that they may behold my glory" (John
17:24).
VI. THE CONSOLATORYINFLUENCE OF ALL THESE TRUTHS.
"Wherefore comfortone another with these words." Chase awayyour
sorrow;the dead are not lostor forgotten;they shall share in the glories of the
advent. There was surely deep and lasting consolationin such truths. - T.C.

Biblical Illustrator
For the Lord shall descendfrom heaven with a shout
1 Thessalonians 4:16-18
The secondcoming of Christ
J. Hutchison, D. D., Bp. Alexander.I. THE LORD'S DESCENT. "He" and no
other, in His augustpersonal presence, in that same human body, too, with
which He ascendedinto heaven (Acts 1:11). And yet, while Himself
unchanged, how changedthe surroundings! He will descend, not in
humiliation to tabernacle with men, but to take His people to Himself, in
heaven; not emptied of His glory, but with the symbols of majesty and Divine
power.
1. With a shout, one which indicates command. The word is used of a
charioteer's callto his steed, a huntsman's call to his dogs, the call, by voice or
sign, of the boatswaingiving time to the rowers, the music played to set an
army or fleet in motion. The angelic hostand company of the spirits of the
just are compared to a vast army, and Christ, the Captain of salvation, by His
word of command, sets it in motion, and it, in the alacrity of joyful obedience,
accompanies Him to judgment (Jude 1:14). The shout will possibly be,
"Beholdthe Bridegroomcometh; go ye out to meet Him."
2. The voice of the archangel. "The Lord Himself" and "the archangel"
cannot be identified. Here and in Jude 1:9, the word designates the leader of
the angelic hosts. Angels have been, and will yet be, Christ's ministering
spirits. They served Him when on earth; they ascendand descendupon Him
in the advancementof His cause;they will be His ministers of judgment
hereafter. The shout may be that of command caughtup by the archangel
from the lips of the Lord, and repeatedto the gathering hosts.
3. The trump of God, belonging to God, used in His service;that probably of
Revelation11:15. Under the old dispensation there is specialprominence
assignedto the trumpet. By it assemblies were summoned, journeys started,

feasts proclaimed. It is employed by our Lord, as in the text. Paul calls this
"the last" (1 Corinthians 15:52); and as such it will gatherup all previous
meanings. It will call togetherthe rejoicing saints to the heavenly Zion; like
Joshua's trumpet, it will be to some the signalof dismay; it will mean wealor
woe according to the characterof those who hear.
II. THE RESURRECTIONAND CHANGE OF CHRIST'S PEOPLE AT HIS
COMING.
1. "The dead in Christ shall rise first." The emphasis rests on "first," and is
designedto bring comfort to the Thessalonianmourners. Their departed
friends, so far from being placed at a disadvantage, were to occupya position
of privilege. Those who are living will be "caughtup." "We shall not all sleep,
but we shall all be changed," not unclothed of their bodies, but clothed upon
with immortality, a kind of death and resurrectionin one. Thus changed,
these shall be caughtup "together" withthe others in one united and rejoicing
company; "caughtup" with a quick and resistless rapture, as the word
implies, rising from the troubled and imperfect earth — changedand
sublimated, as the blossomof the fabled Indian tree, transformed into a bird,
flies upward into heaven. "In the clouds";not into, nor in multitudes
(Hebrews 12:1), but as if in a triumphal chariot. Nor do clouds represent a
veiling of the awful transaction, but simply supply an imagery which lends
grandeur and awe to that event which is awful beyond all human language
and thought.
2. The meeting place: "In the air." We naturally place alongside this the
ascensionof Elijah, or that of our Lord. In this, as in all else, He has gone
before His people and pointed out for them the way. "The air" is not the
atmosphere, but infinite space as opposedto earth. The ancients fanciedthat
the milky way is the path trod by the immortals to the palace ofthe King. The
fable is but a distorted reflection of the truth. What it fancied the apostle
declared— a pathway in the skies on which the saints are yet to pass to meet
their Lord, that He may conduct them home.
3. "And so shall we ever be with the Lord." Less than this can never satisfy
Christ's saints; more than this they cannot desire or conceive — perfect
security, sinlessness,happiness, glory.
(J. Hutchison, D. D.)Of all the solemnassociations connectedwith this verse
few cansurpass the following:"At the earthquake of Manila (1863), the
cathedralfell on the clergyand congregation. The mass of ruin overhead and
around the doomed assemblage waskeptfor a time from crushing down upon
them by some peculiarity of construction. Those outside were able to hear

what was going on in the church, without the slightestpossibility of clearing
awaythe ruins, or of aiding those within upon whom the building must
evidently fall before long. A low, deep, bass voice, doubtless that of the priest
officiating, was heard uttering the words, "Blessedare the dead which die in
the Lord." As this sentence came forth, the multitude burst in a passionof
tears, which was soonchoked. Forsome deep groans issuedfrom within,
apparently wrung from the speakerby intense pain, and then the same voice
spoke in a calm and even tone, as if addressing a congregation, and all heard
the words:"The Lord Himself shall descend," etc.
(Bp. Alexander.)
Christ's coming
J. Gritton, D. D.One coming — once, for one act — the simultaneous
gathering of all before the judgment seat. All this is a far-off view — the
regarding the SecondAdvent in a kind of prophetical foreshortening. Seen
near, this one event is manifold, having chronologicalorder, and falling into
many acts.
I. THE ACTUAL COMING OF JESUS CHRIST AND ITS GLORY.
1. In the glory of His Father(Matthew 16:27).
2. In His own glory (Luke 9:26).
3. With His angels (Matthew 16:27; Mark 8:33; 2 Thessalonians1:7).
4. Coming in the clouds of heaven (Matthew 26:64; Acts 1:11).
5. Bringing His saints with Him (1 Thessalonians 3:13;Colossians 3:4;1
Thessalonians 4:14).
II. THE EVENTS WHICH WILL FOLLOW THE COMING OF CHRIST IN
THE AIR.
1. The resurrection of the bodies of the sleeping saints. "The dead in Christ
Shall rise first."
2. The change into a glorified condition of all the living saints (1 Corinthians
15:51). All shall meet the Lord in the air. All this augustseries of events
precedes judgment. This is the very dawn of the day of the Lord. Later on will
be the judgment on the nations, judgment on Israel, judgment on apostate
Christendom, judgment on Satan; but from all that the saints are safe;they
are alreadyand forever with the Lord.
III. THIS COMING OF THE LORD IS FOR SAINTS — raised saints, living
saints, both quick or dead, quickened or changedsaints, and saints only.

1. Will His coming be for me? Shall I certainly have part in that glorious first
resurrection? If I remain till He come, shall I certainly be changedin that
moment of wondrous rapture?
2. Considerwho are saints (1 Corinthians 1:2; 2 Corinthians 5:17; Ephesians
1:1; 2 Timothy 2:22; 1 Peter2:9). Such only are looking for that blessedhope;
and such only will see Christ with joy.
(J. Gritton, D. D.)
The doctrine of the resurrection
C. Simeon, M. A.I. THE CERTAINTYOF THE RESURRECTION. The
heathen quite derided the idea of the resurrection(Acts 17:18, 32), deeming it
incredible (Acts 26:8); and some who professedChristianity explained away
the doctrine relating to it, and representedthe resurrectionas a merely
spiritual change which had passedalready(2 Timothy 2:18). Even some of the
ThessalonianChurch did not appearto be well grounded in it; and hence St.
Paul affirmed that it was a doctrine on which they might fully rely.
1. They did believe in the death and resurrectionof Jesus Christ. On these two
facts all Christianity was founded. If Jesus had not risen, all their faith in
Him, and all their hope from Him, was altogetherin vain (1 Corinthians
15:13-18). These two facts admitted, the resurrectionof man would follow, of
course. The resurrectionof Jesus Christ was both an evidence that God can
raise the dead, and a pledge that He will. The same omnipotence that raised
Him can raise us. He is "the first fruits of them that sleep."
II. THE ORDER IN WHICH THE RESURRECTIONWILL BE
EFFECTED.This, perhaps, is a matter of curiosity, rather than of any great
practicalimportance; but Paul would not that the ThessalonianChristians
should be ignorant of it, and therefore it is worthy of our attention.
1. The dead will be raisedfrom their graves. All that have ever departed out
of the world will be restoredto life, eachclothedin his own proper body.
2. Those who remain alive upon the earth will be charged. Theywill remain
unchanged until all the dead are raised. Their change will be instantaneous.
Without dissolution as preparatory to it, the mortal will put on immortality,
the material will assume the spiritual. All will then be in that form which they
will bear through the ever lasting ages. Whatan amazing difference will then
appear in them! The godly — how beautiful! the ungodly — how deformed!
and both having either heavenor hell depicted in their very countenance!
3. Then will they be caughtup to meet the Lord. Yes, into the presence of their
Judge they must go; and as the earth would not be a theatre sufficient for such

an occasion, they must meet the Lord in the air. Blessedsummons to the
godly! awful indeed to the ungodly!
III. THE ISSUE OF THE RESURRECTIONTO THE SAINTS.
1. They will receive a sentence ofacquittal, or, rather, of unqualified
approbation — "Welldone, goodand faithful servants."
2. They will ascendwith Christ and His bright attendants to the heaven of
heavens.
3. They will then behold His glory which He had with His Father before the
world was. Oh, how bright their vision of His glory! how unbounded their
fruition of His love! Nothing now could add to their felicity; nor could
anything detract from it. That, too, which constitutes its chief ingredient is —
that it will be "forever." Were this supreme happiness to be only of limited
duration, it would be incomplete; the idea of its ultimate termination would
rob it of half its value. But it will be pure and endless as the Deity Himself.
(C. Simeon, M. A.)
The dead in Christ
T. G. Horton.I. THOSE WHO ARE IN CHRIST DIE. They are not exempted
from the common fate.
1. To walk by faith, not sight, is their rule of life; hence there is this barrier
betweenthemselves and the unseen universe.
2. Subjectionto death is an essentialpart of moral discipline to the righteous.
Christ Himself became obedient unto death, and was made perfect through
suffering.
3. The dying scene affords occasionforthe greatesttriumphs of grace and
displays of God's mercy and love. How many, by such a spectacle, are moved
to repentance and faith in Christ!
4. The death of Christians is needful to render the resurrectionof them at all
possible. A true and complete conquestover death demands that his victims
should be recoveredfrom his dominion.
5. Saints die to express God's irreconcilable hatred to sin. They just taste one
drop of the bitter cup which Christ has drunk for them, and feel one lash of
the chastisementwhichHe has endured. This gives them a keener sense ofthe
value of salvation.
II. BELIEVERS AFTER DEATH ARE STILL IN CHRIST. They retain their
innocence before God, their purity, their enjoyment of the Divine favour, their
hope of final and perfect happiness. Nay, in all these respects their position is

incomparably superior to what it was on earth. They are with Christ in
paradise. Hence death is no real evil to them. It is an immense boon to them. It
cuts them off from some enjoyments, but it enriches them with enjoyments of
a far surpassing order, while also it snatches them awayfrom all care, pain
and fear, for evermore. Applications:
1. To believers in anticipating death. Look forward to it calmly, acquiesce in
its infliction resignedly, and triumph over its terrors in the full assurance of
faith.
2. Here is comfort for the bereaved. If your deceasedfriends are among the
dead in Christ, you may be assuredof their perfecthappiness, and may hope
soonto be reunited with them.
3. Address the unconverted. You are not in Christ — yet you will die! And
think of the dead out of Christ — how horrible their eternaldoom! Oh! then,
now seek aninterest in Him, that for you to live may be Christ, and to die,
gain.
(T. G. Horton.)
The resurrectionof the dead
Dr. Beaumont.Justas the ripe ears of corn which grew on the plains and the
mountain sides of Palestine wore immediately brought into the Temple, and
waved before the Lord, as a pledge that every ear of corn standing on and
growing in Palestine should be safely reapedand gatheredin, so the
resurrectionof Christ is a demonstration that we, His people, shall be raised
again. If we sleepin Jesus, Godwill raise us with Him; because He lives, we
shall live also. Dry up your tears, then. Sometimes you go to the churchyard;
sometimes you attend the remains of your relatives to their long homes, you
go to "The house appointed for all living"; and sometimes you see the bones
lying round the grave, and you are tempted to take them up, and ask, "Can
these bones live? Can these dishonoured, dishevelled, and denuded bones live?
Can the dead live again?" "Come, seethe place where the Lord lay." As
surely as the sepulchre of Christ became an empty sepulchre, so surely the
sepulchres of His people shall become empty sepulchres;as surely as He got
up, and sang a jubilee of life and immortality, so surely shall His people come
out of the grave. How beautifully has the Prophet Isaiah expressedit: "Thy
dead men shall live, togetherwith my dead body shall they arise. Awake and
sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth
shall castout the dead."
(Dr. Beaumont.)

And so shall we ever be with the Lord
Ever with the Lord
W. H. Davison.The phrase implies —
I. NEW, LIVING, DIRECT SOCIAL RELATIONSHIPS WITH THE
REDEEMER. There is more intended than being associatedtogetherin one
glorious scene. It is not only to see Him and live in His house, one of His
family, always in His presence;it is the getting rid forever of what is
unChristlike in character, the gaining of the real perfectsympathy with the
Christ life. We are with our Friend, not only when we are in His society, but
when we blend our thought, our love, our life with His; when we become His
other self. There is here the intimacy and closenessofspiritual fellowship and
spiritual resemblance:"We shall be like Him, for we shall see Him as He is."
We shall be like Him in faith, in spiritual emotions, in purpose, in tendency, in
character. We shall then reachour lostideals of manhood. The spotless
radiance of the perfect Christ shall then be associatedwith a perfect Church,
which He has loved and redeemed, every member of which shall be "without
spot, and blameless." "Perfectin Jesus Christ." We shall be with the Lord in
perfect holiness, "unblamed and unblamable," and "unreprovable"; in
untemptable purity, in powernot to sin. The spirit shall with Him be
possessedof indestructible good.
II. We shall be with the Lord also IN THE UNFOLDING LIGHT OF HIS
NEW REVELATIONS. We shall see light in His light. Truth shall no longer
be seenin broken parts and through media which distort and mislead. Now
the glass is flawed, and much we see is out of harmony and proportion. There
are faults in ourselves which hinder the perception of Truth's harmony and
beauty. There are also Divine withholdings of Truth which now we cannot
bear or receive. But when we live our life with the Lord, all will be changed.
We shall know Him, who is the Infinite Truth, and "that which is in part shall
be done away."
III. We shall be with Him IN THE BLESSEDNESSOF HIS OWN PERFECT
LIFE, AND REIGN AND JOY, Fulness of joy and pleasures for evermore are
with Him. Holy desires shallonly be cherished, to be satisfiedout of the
Infinite fulness. The life will surpass all we have known or can imagine. We
call it, therefore, from its plentitude, and perfection, and blessedness, Eternal.
It is the adjective of quality, not of duration. It exceeds exceedingly;is "a joy
unspeakable and full of glory," "an eternal weightof glory." The joy is the joy
of marriage. We sit down "at the marriage supper of the Lamb." The life is

ever new, the joy is ever fresh, the fulness exhaustless."Thoushalt make them
drink of the river of Thy pleasure."
IV. And the crownof all is SECURITY, CHANGELESSNESS,
CONTINUANCE. "Everwith the Lord." They go no more out forever. No
possibility of fall is here. There is no change here. "Change and decay in all
around we see." The familiar faces are missed. Every Sabbath is an
anniversary of our losses.Everyact of our life has in it the memory of a past
joy, which was and is not. The sociallife of heaven will complete its
blessedness. The thought throws a halo of tenderness and affectionover that
world. The relationalemotions are not cut off and sundered by death. The
new life will be ordered by them. What the most hallowed sacramental
experience foreshadowsand typifies will be then enjoyedin full sweetnessand
elevating power. The sacredsigns will not be needed, because we shallhave
the reality in its unspeakable grace.
(W. H. Davison.)
Foreverwith the Lord
G. D. Evans.I. THE LOFTIEST IDEAOF THE GLORIFIED LIFE. To be
with the Lord. Our conceptions ofthe future are colouredby our human
tastes and prejudices.
1. To some it is a state. It is all within. Perfectfreedom from sin, and the joy of
spiritual fellowship with Christ.
2. To others it is a place. There must be trees, rivers, golden pavements, etc.
3. Probably a combination of both will give us the true idea. State and place
combine to make complete happiness.
4. But more is required — socialenjoyments. The idea of those who have been
bereavedis reunion. But the saint exclaims, "Whom have I in heaven but
THEE!" "The altogetherlovely." The Saviour reciprocatesthis desire. "I go
to prepare a place for you." "Father, I will that they whom Thou hast given
Me be with Me," etc.
5. The duration augments the joy of this fellowship. Here it is intermittent;
there it will be "forever."
II. WHAT THIS IDEA OF A GLORIFIED LIFE ENSURES.
1. Continual contemplation of Christ. Here that meditation, which is the
sweetestofour spiritual enjoyments, is broken; yonder it shall be
uninterrupted.

2. Continual assimilationto Christ. Here it is a slow progress, and incomplete
at best; but in heaven there will be no obstacles, but every help, in growing
into the likeness of our Lord.
3. Unceasing reflectionof Christ. As long as the sun shines upon it, the water
pours forth its gladness;but often a cloud intervenes, and night shuts out the
glory. But when we stand before the throne, we shall eternally catch the light
of Christ's countenance on the polished surface ofour holiness, and He shall
be admired of all them that believe.
III. FROM THIS IDEA OF HEAVEN LET US LEARN —
1. That heavenis the one meeting place of the redeemed. Here they are, and
must be, separated.
2. That our sorrow for the departed should be restrained.
(G. D. Evans.)
Foreverwith the Lord
C. H. Spurgeon.We have here —
I. A CONTINUANCE. Nothing shallprevent our continuing to be forever
with Him. Deathshall not separate us, nor the terrors of judgment. As we
have receivedHim, so shall we walk in Him, whether in life or death.
1. We are with Christ in this life. "Your life is hid with Christ in God." If we
are not with Him, we are not Christians. Separatedfrom Him, we are dead.
We are constantly with Him —(1) In the sense ofabiding union; for we are
joined unto the Lord, and are one Spirit. In consequence we feelan intense
joy, even Christ's own joy fulfilled in us. Forthe same reasonwe are bowedin
sorrow, having fellowship in Christ's sufferings. This companionship should
be manifest to others by its fruits. Men should take knowledge ofus that we
have been with Jesus.(2)In the sense that His unchanging love is always set
upon us, and our love never dies out, "Who shall separate us," etc.(3)By the
continual indwelling of the Holy Spirit.(4) Wheneverwe are engagedin His
work. "Lo! I am with you alway."
2. We shall be with Christ in death. "Yea, though I walk," etc.
3. After death, in the disembodied state, we shall be "absentfrom the body,"
but "presentwith the Lord," as was the dying thief. And the body shall sleep
in Jesus, and awake andsay, "When I awake, Iam still with Thee."
4. In due time the last trump shall sound, and Christ shall come;but the saints
shall be with Him (ver. 14). Whateverthe glory of the SecondAdvent, we shall
be with Jesus in it.

5. There is to be a reign of Christ, and whateverthat reign is to be, we shall
reign also.
6. And when cometh the end and the mediatorial kingdom shall cease, we shall
ever be with the Lord.
II. AN ADVANCEMENT.
1. It is an advancement on this present state for —(1) However spiritually
minded, and there fore near Christ, we may be, being present in the belly we
are absentfrom the Lord. To "be with Christ," we must "depart."(2)Though
our souls are with the Lord, yet our bodies are subject to corruption, and
after death the separationwill continue; but the time will come when this
corruptible will put on incorruption, and the whole manhood be perfectly
with the Lord.
2. What this glorious state is to which we shall be advanced. We shall be with
the Lord in the strongestsenseofthe term; so with Him, that there will be no
business to take us awayfrom Him, no sin to becloudour view of Him; we
shall see Him as a familiar Friend, know His love and return it, and this
"forever."
3. We shall be with the Redeemer, not as Jesus only, but as the Lord. Here we
have seenHim on the Cross, and lived thereby; but we shall there see Him on
the throne, and obey Him as our King.
III. A COHERENCE."With" signifies not merely being in the same place,
but a union and identity. Even here our lives run parallel in a sense. We live to
Him, die with Him, so shall we rise and ascend, and then we are to be forever
with the Lord.
1. By sharing His beauty.
2. By being made partakers ofall the blessedness andglory He now
enjoys.Conclusion:
1. This "forever" must begin now.
2. What must it be to be without the Lord?
(C. H. Spurgeon.)
Ever with the Lord
S. Martin.This will be the fruition of the brightest hopes, the fulfilment of the
precious promises, the accomplishmentof the purpose of Christ's Advent,
departure, and coming again.
I. IN WHAT SENSE with the Lord?

1. Referring to the present state of things, Jesus said, "Where two or three are
met together." And we may not overlook that presence now. He is now with us
—
(1)By God's testimony in the Scripture.
(2)By personalministrations of His Spirit.
(3)By His work within us.
(4)By His providence over us.
(5)By His government of us.And we with Him.
(a)By our faith in His testimony and use of it.
(b)By frequent thoughts of Him, and much love for Him, and close intercourse
with Him.
(c)By our work for Him.
2. But the text points to being with Him personally, so as to see His glorified,
but now hidden, humanity, hear His voice, and speak to Him as a man
speakethto His friend.
II. WHERE? In the place prepared by Himself, designedby the genius of His
love; built up by the energy of His power, enriched by the resources ofHis
wealth, adapted to us by the depth of His knowledge and wisdom. You have
lookedinto the home prepared for the bride; you have lookedinto the cot
prepared for the first born. Why so beautiful? To receive an object of love.
III. HOW LONG? Only a little time were His first disciples with Him; not
long enough to know Him. None of us are long enough with eachother to
know eachother perfectly. It is only when some loved one is takenaway, and
you put the different passages ofHis life together, and read them as one
continuous story, that you can know what that life has been. While living in
the bustle of life we cannot know eachother. But hereafterwe shall be with
Christ uninterruptedly forever.
IV. WITH WHAT RESULT? Occasionalabsenceis desirable betweenman
and man. The wife prefers that the husband should be awayfor a few hours a
day at leastfollowing his occupation, while she follows hers. Children are all
the better for leaving home. But this has no application here. To be always
with the Lord is to be always blessedby the Lord. We shall see Him as He is,
be like Him, have the advantage of His ceaselessministrations. Then all that is
involved in being with Him will be forever.
1. Life forever.

2. Light forever.
3. Love forever.
4. Restforever.
5. Joyforever.
(S. Martin.)
Being ever with the Lord
J. McKinlay, D. D.These words imply —
I. PERSONALNEARNESS TO CHRIST. At present the saints may be said to
be at a distance from Him. "While we are at home in the body," etc.
Spiritually, of course, Christis with "two or three who meet togetherin His
name." But after the resurrectionwe shall be brought near Him, body and
soul, and in His presence find fulness of joy and pleasures for evermore.
II. IMMEDIATE VISION OF CHRIST. He prayed for His disciples to be
with Him, that they might behold His glory. This was seenonce at the
Transfiguration; but Christians are not now fitted to enjoy such glory; it
would over power our sight as it did Saul's, and prostrate us as it did John.
We canonly see it by the eye of faith, and this partial sight is sufficient to
make Christ the object of our supreme affectionand esteem. But the time will
come when we shall see Him with the eye of our glorified body, and be able to
bear the stupendous sight. There we shall see that face, which on earth was
marred more than any man's, smiling with more than the brightness of a
thousand suns; that head, which was piercedwith thorns, crownedwith glory
and honour; that body, which was arrayed in mock majesty, shining with a
beauty of which we canform no conception.
III. PERFECTRESEMBLANCETO CHRIST. We are predestinatedto be
conformed to the image of God's Son. This resemblance commencesat
regeneration;but the features are faint at first; but by constantcontemplation
of the glory of Christ, they become more marked. This now is the case with
the spirit; at the resurrectionour bodies will be fashioned like unto Christ's
glorious body. And then the progress of both in likeness to Christ shall be
eternal.
IV. A CONSTANT SENSE OF THE PRESENCE, LOVE AND FRIENDSHIP
OF CHRIST, We have these here, but not constantly. Clouds of doubt and
sinfulness on our side, and of displeasure on His, intervene. But in the
heavenly world there shall be nothing to bar intercourse and manifestationfor
a single moment.

V. SOCIAL ENJOYMENT. Where Christ is all His people are, and none but
His people. Here societyis mixed, the bad blended with the good. The good
are removed, and leave us to mourn their departure. But in heavenno one
departs, and all are good. It is an inspiring thought that we shall forever be
with all the good.
VI. FELICITY SATISFACTORYIN ITS NATURE AND ETERNALIN ITS
DURATION. Our best earthly enjoyments are unsatisfactory — they do not
fill the soul; transient — they do not last. Even our highest enjoyments of
Christ are not all that we should like them to be. But "we shall be satisfied
when we awake inHis likeness."
(J. McKinlay, D. D.)Foreverwith the Lord! forever! forever! were the last
words of RobertHaldane.
Ever
G. Swinnock, M. A.Oh, how sweetis that word — "ever"!Ever to be happy,
and ever happy; to enjoy Christ fully, immediately, and everlastingly!
Certainly, as the word "ever" is the hell of hell, so it is the heavenof heaven.
Frailty is a flaw in the best diamond of nature, and abateth its price; but
eternity is one of the most precious jewels in the crownof glory, which
increasethits value exceedingly.
(G. Swinnock, M. A.)
Wherefore comfort one another with these words
There is comfort
C. S. Robinson, D. D.I. FOR THE BEREAVED. Our friends are only asleep.
They are with Christ, and we shall one day join them.
II. In the suggestionthat PERHAPS WE SHALL NOT HAVE TO DIE
AFTER ALL. Who knows when Christ shall come?
III. In knowing that WHEN CHRIST COMES IT WILL NOT BE AS THE
CRUCIFIED NAZARENE, BUT AS THE SON OF GOD. Our daily prayer
will then be answered, and His will done.
IV. IN HOLDING COMMUNION EVEN HERE WITH A REDEEMEROUT
OF SIGHT; for our highest joys are only a foretaste ofthe fulness of joy to be
revealedwhen we shall see Him as He is.
V. In the recollectionTHAT TIME HURRIES ON TO THE GREAT
CONSUMMATION. Everyhour brings the time of the Church's marriage
and glorificationnearer.

VI. In the thought that EVERY GRACE WE ATTAIN WILL GIVE OUR
LORD PLEASURE WHEN HE COMES. Wealthand socialpleasure will then
go for nothing. In relation to the future these can give us no comfort.
VII. In knowing that FIDELITY IS ALL THAT CHRIST REQUIRES TILL
HE COMES.
(C. S. Robinson, D. D.)
Christian comfort
T. Massey, B. A.I. CHRISTIANS ARE OFTEN IN CIRCUMSTANCESTO
NEED COMFORT.
1. In time of persecution(2 Timothy 3:12).
2. In the seasonofaffliction (Job 5:7).
3. In the prospectof death.
II. THE WORDS OF SCRIPTURE ARE PECULIARLY CALCULATED TO
GIVE COMFORT (vers. 13-17). Here is promised —
1. A resurrection.
2. A triumph with Christ.
3. Restin eternity.
III. THIS COMFORT SHOULD BE MUTUALLY ADMINISTERED.
(T. Massey, B. A.)
Words of comfort
R. W. Betts.Comfortmeans help as well as consolation. Whenthe Saviour was
anointed to comfort all that mourn, it was not to speak words of kindness
only, but to reach forth the hand of beneficence so that sorrow might not only
be soothedbut turned into joy. This also is the office of the Paraclete;and
Christianity calls us to be fulfillers of the law of Christ by bearing one
another's burdens. Whilst we mourn the departure of Christian friends, let us
remember —
I. THAT DEATH IS NO STRANGE THING. "It is appointed unto men once
to die." Were death of rare occurrence, if some only were singled out by the
arrows of the last enemy, then our sorrow might admit of no mitigation, but it
is not so;Fleshand blood cannotenter the kingdom of God.
II. THAT DEATH IS THE LORD'S MESSENGERSUMMONING THE
SAINTS TO HIS PRESENCE. "Preciousin the sight of the Lord is the death
of His saints." It may be difficult to see the hand of God in the departure of

those we love. Our selfishhearts would have prolonged their stay, forgetting
that death is gain to them.
III. THAT DEATH TERMINATESTHE TOIL AND WARFARE OF THIS
LIFE. Whilst they were in this tabernacle they groaned, being burdened; now
the burden is lifted and they have entered into rest. Here they fought the good
fight of faith; there they are crownedas conquerors. Here they suffered; there
they enter into the joy of their Lord.
IV. THAT DEATH IS THE BEGINNING OF PERFECTION. The bestand
happiest of saints were here imperfect; now they are "the spirits of just men
made perfect" in holiness and happiness; for they are like Christ, because
they see Him as He is.
V. THAT DEATH IS A REVIVAL OF SACRED FRIENDSHIPS, AND AN
INTRODUCTIONTO THE GENERALASSEMBLYAND CHURCH OF
THE FIRST BORN. Mostofus as we look into the heavenly world can
recognize a sacredkindred there. When you pass awayit will be to meet with
old associates, and the whole company of the redeemed. Comparedwith such
fellowship as this, what can earth offer?
VI. THAT DEATH WILL BE A SEASON OF REUNION FOR US. They
have only gone before, a little in advance. The greatgulf will be crossedatthe
Master's call, and our communion recommence, neverto be disturbed again.
VII. THAT EVERY DEATH IS PART OF THAT PROCESSWHICH WILL
ISSUE IN THE DISPENSATIONOF THE FULNESS OF TIMES. Heavenis
enriched by the departure of every saint.
(R. W. Betts.)
The duty of comforting one another
A. Farindon, B. D.I. THE PERSONS — "One another."
1. One man is the image of another, because the image of God is upon all. One
man interprets another. We are as glasses, and one sees in another what he is
and what he himself may also be. He may see himself in another's fear, grief,
complaints. In another's sickness,he may see the disease whichmay sieze on
himself; in another's poverty, his own riches with wings;in another's death,
his ownmortality. They are also a silent but powerful appeals to his
compassionto do as he would be done by in like ease.
2. "One another" takes in the whole world. One is diverse from another, yet
we can hardly distinguish them, they are so like.(1)From the same rock are
hewn out the feeble and the strong. Of the same extraction are the poor and
rich. He that made the idiot made the scribe. Who then shall separate?(2)

Besides this, the God of nature has also imprinted our natural inclination
which carries us to love and comfort one another. One man is as another, by
himself weak and indigent, needing the help and supply of others (1
Corinthians 12:4, 5), and so provided. One man excels in wisdom, anotherin
wealth, another in strength, that they may serve one another in love
(Galatians 5:13).
3. A nearerrelation binds men together — their relation in Christ. In Him
they are called to the same faith, filled with the same grace, ransomedwith the
same price, and shall be crownedwith the same glory. And being one in these,
they must join hand in hand to uphold one another, and so advance one
another to the common glory (Matthew 22:38, 89; 1 Corinthians 12:12). As
eachman, so eachChristian is as a glass to another. I see my sorrow in my
brother's eyes;I casta beam of comfort upon him, and he reflects a blessing
upon me. And in our daily prayer," Our Father" takes in "one another," even
the whole Church.
II. THE ACT.
1. Comfort is of large signification. It may be to be eyes to the blind and feetto
the lame, to clothe the naked and feed the hungry. Speak and do something
that may heal a wounded heart, and rouse a drooping spirit.
2. To comfort is a work of charity which is inward and outward. What a poor
thing is a thought or word without a hand; and what an uncharitable thing is
comfort without compassion. ThenI truly comfort my brother when my
actions correspondwith my heart. And if they be true they will never be
severed;for if the bowels yearn, the hand will stretch itself forth.
3. We must look to the motive. Our comfort may proceedfrom a hollow heart;
then it is Pharisaical;it may be ministered through a trumpet, and then it is
lost in the noise; it may be the product of fear. All these are false principles,
and charity issues through them as water through mud — defiled. Christ is
our motive and pattern (Mark 9:41).
4. Let us be ambitious to comfort, for we have greatoccasions. Everyday
presents some object. Here is an empty mouth; why do we not fill it? Here is a
nakedbody; why do we not part with our superfluities to coverit? Here God
speaks, manspeaks, miseryspeaks;and are our hearts so hard that they will
not open, and so open mouth and hands (Philippians 2:5).
III. THE MANNER OR METHODS — "with these words."
1. In every action we must have a right method. He that begins amiss is yet to
begin, as the further he goes the further he is from the end. As James speaks

of prayer (James 4:3), so we seek comfortand find not because we seekamiss.
Our fancy is our physician. We ask ourselves counsel,and are fools that give
it; we ask of others and they are miserable comforters. In poverty we seek for
wealth; and that makes us poorer than we were. Wealth is no cure for
poverty, nor enlargementfor restraint, nor honour for discontent. Thus it is
also in spiritual evils. When conscienceholds up the whip we fly from it; when
it is angry we flatter it. We are as willing to forgetsin as to commit it. We
comfort ourselves by ourselves and by others, by our own weaknessand
others' weakness, andby sin itself. But the antidote is poison, or, at best, a
broken cistern.
2. The apostle's method is —(1) In general, the Word of God. For the
Scripture is a common shop of comfort, where you may buy it without money
and without price. The comforts of Scripture are —(a) Abiding (1 Peter1:23)
— its hope (1 Peter1:3); its joy (John 16:22); its peace (Psalm72:7); so all its
comforts (2 Corinthians 1:20). All else is perishing.(b) Universal. Nothing, no
one is hid from the light of them. But we must be carefulhow we apply them
and prepare ourselves to receive them. God's mercy is over all His works, but
it will not cover the impenitent. Nevertheless, the covetous comforts himself by
the ant in Proverbs (Proverbs 6:6); the ambitious by that goodointment in
Ecclesiastes(Ecclesiastes 7:1);the contentious man by the quarrel of Paul and
Barnabas;the lethargic in God's forbearance;and thus turn wholesome
medicine into poison by misapplication.(2)In particular, the doctrine of the
resurrectionand the coming of Christ. These are the sum of all comforts, the
destruction of all ills.
(A. Farindon, B. D.)
A child's faithA gentleman walking in one of the metropolitan cemeteries
observedkneeling beside a tombstone a little girl about ten years of age. In
her hand she held a wreath, which she placedupon the grave. Going up to
her, he askedif any one very dear to her lay there. "Yes," she replied, "my
mother is buried here." "Have you a father, or sisters, orbrothers, little
one?" inquired the stranger. "No, they are all dead, and I am the only one left.
Every Saturday afternoonI come here, and bring flowers to lay on mother's
grave. Then I talk to her, and she talks to me." "But, dear child, if she be in
heaven, how can she talk to you?" "I don't know," was the artless reply, "but
she does, and tells me to be truthful, and do what is right, so that one day
Jesus will take me to live with her in heaven."
The gospeltelescopeWhatthe telescopedoes forscience, the gospeldoes for
those who believe it. It converts hazy conjecture into immovable certainty,
and interprets the feeble hopes and dreams which glimmer in the eye of

reasoninto demonstrated and well-defined truths. "Oh, that all my brethren,"
said Rutherford, when dying, "may know what a MasterI have served, and
what peace I have this day. This night shall close the door and put my anchor
within the veil."
An exulting prospectRowlandHill, when very aged, preachedfor the Rev.
George Clayton, of Walworth. The services exhaustedhim, and while going
feebly down the aisle, after all the congregationhad gone, Mr. Clayton heard
him repeating softly to himself the hymn he most delighted in during his last
years:—
"And when I'm to die, receive me I'll cry,
For Jesus has loved me, I cannot tell why;
But this I can find, we two are so joined,
That He'll not be in glory and leave me behind."To my heart, said Mr.
Clayton, "this was a scene ofunequalled solemnity; nor can I ever recur to it
without a revival of that tender and hallowedsympathy which it originally
awakened."
Preparing for heavenSome years ago a traveller, who had recently returned
from Jerusalem, discovered, in conversationwith Humboldt, that he was as
thoroughly conversantwith the streets and houses of Jerusalemas he himself
was;whereupon, he askedthe agedphilosopher how long it was since he
visited Jerusalem. He replied, "I have never been there, but I expectedto go
sixty years since, and I prepared myself." Should not the heavenly home be as
familiar to those who expect to dwell there eternally?
Heavenly comfortIt is rarely we read anything more touchingly beautiful than
the wayin which Catherine Tait, wife of the late Archbishop of Canterbury,
tried to comfort her own heart and the heart of her husband after they were
suddenly deprived by death of "five blessedlittle daughters." Other parents,
who mourn because ofempty cradles and desolate placesby the fireside, may
be strengthened by their example. Mrs. Tait writes: — "Now, constantly, with
our daily prayers, we saythe thanksgiving and commemoration for them:
'Lord, Thou hast let Thy little ones depart in peace. Lord Jesus, Thouhast
receivedtheir spirits, and hast opened unto them the gate of everlasting glory.
Thy loving Spirit leads them forth in the land of righteousness, into Thy holy
hill, into Thy heavenly kingdom. Thou didst send Thy angels to meet them
and to carry them into Abraham's bosom. Thou hastplaced them in the
habitation of light and peace — of joy and gladness. Thouhast receivedthem
into the arms of Thy mercy, and given them an inheritance with the saints in
light. There they reign with Thy electangels and Thy blessedsaints departed,

Thy holy prophets and glorious apostles, in all joy, glory, felicity, and
blessedness, foreverand ever. Amen.'".
COMMENTARIES
Ellicott's Commentary for English Readers(16) For.—A justification of the statement that we shall certainly not prevent
the dead; therefore, the words as far as “trump of God” are logically parenthetical; andthe proof only begins at “They
shall rise first: then we shall be caught up.”
With a shout.—The Greek word means a shout of command or encouragement, such as a captain gives to his soldiers, or
a boatswain to his crew. It is not necessary to inquire what the command may be, or to whom issued, inasmuch as the
word does not always imply any particular orders; nor who is representedas uttering it: the intention is only to convey
the notion of the stirring noise, in the midst of which (for the original has “in,” not “with”) the Lord will descend. It is,
however, somewhat particularisedby what follows: two notes amid those sounds of mystery strike the ear—the
archangel’s voice, and the trump of God. Probably, therefore, the “shout of command” is utteredby the “leaderof the
angels;” andthe trump (called“the trump of God” because usedfor God’s purposes) is blown to summon the mustering
hosts. In favour of supposing the Lord Himself to utterthe cry, may be adduced John 5:25; but, on the otherhand, it suits
the dignity of the scene betterto imagine the loudsoundto come ratherfrom one of the heralds of the great army. The
preposition “in” is more effective than “with:” it calls attention to the long blast. (Comp. Exodus 19:19.)
Shall rise first.—Not as meaning “shallbe the first to rise,” as contrasted with non-members of the Church who are to
rise later; though that is a scriptural thought (Revelation 20:5-6), the Greek here refuses to be so explained. Rather, “the
first thing will be the rising of the dead in Christ,” contrastedwith what follows—“then, andnot till then, shall we be
caught up.” The same order is carefully observed in 1Corinthians 15:52.
Benson CommentaryHYPERLINK "/context/1_thessalonians/4-16.htm"1 Thessalonians 4:16-18. The Lord himself —
The Lord Christ, arrayed in all his own glory, and in that of his Father; shall descendfrom heaven — “This expression
does not imply that the Lord Jesus will fix his tribunal on the earth; but that he will descendso as to fix his seat in the air,
at such distance from the earth that every eye shall see him, andevery ear shall hearhis voice, when he passes the awful
sentence by which theirstate shall be unchangeably fixed. This conjecture is confirmedby 1 Thessalonians4:17, where we
are told that, after the judgment, the righteous shall be caught up in clouds to join the Lord in the air.” — Macknight.
With a shout — Raised by millions of happy attendant spirits. The word κελευσματι, so rendered, denotes the shout
which the soldiers of an army usedto make at theirfirst onset to encourage one anotherin the attack; it is therefore used
with great propriety to express the loud acclamation which the whole angelical hosts will utterto express theirjoy at the
coming of Christ to raise the dead and judge the world. The voice of the, or rather, (as the article is wanting in the
original,) an archangel — He, probably, who will preside over that innumerable company of angels who are to attend
Christ when he comes to judge the world. And the trump of God — Sounding, doubtless, with more loud and terrible
blasts than those utteredon mount Sinai when the lawwas given. Perhaps the voice of God himself is meant, ora great
and terrible sound made by attendant angels, analogous to that of a trumpet. This circumstance is mentionedlikewise 1
Corinthians 15:52, where see the note. And as Theodoret remarks, If the loud sound of the trumpet, when the law was
given from mount Sinia, especially when it soundedlong, and waxed continually louderandlouder, was so dreadful to the

Israelites, that they saidto Moses, Let not the Lord speak to us lest we die; how terrible must the sound of this trumpet
be, which calls all men to that final judgment that will determine theirlot forever! And the dead in Christ — Those that
had departed this life in a state of union with, and conformity to him; who had received his Spirit in its various graces,
and imitatedhis example; shall rise first — Shallspring forth out of theirgraves in forms of glory, to the infinite
astonishment of the surviving world, before the rest of the dead are raised, or the living saints are changed. Then we who
are alive — Those in Christ who are found living at his coming; shall be caught up — That is, aftertheirbodies are
changed and rendered glorious andimmortal; togetherwith them — Namely, with the saints now raised, while the wicked
remain beneath. What is intendedby the expression caught up, Dr. Scott (Christ. Life, vol. 3. pp. 1, 204) thinks shall be
effectedby the activity of the glorifiedbodies of the righteous. But this opinion does not seem consistent with the original
word, αρπαγησομεθα, here used, which implies the application of an external force. Doubtless they shall be caught up by a
mighty and instantaneous operation of the divine power; to meet the Lord in the region of the air — Where his throne
shall then be erected; and there, having been openly acknowledged and acquitted by him, they shall be assessors wi th him
in that judgment to which wicked men and angels are there to be brought forth; and when the final sentenceis passed
upon them, shall accompany theirre-ascending Saviour. And so shall we ever be with the Lord — Where we shall spenda
blissful eternity ill the sight andparticipation of his glory. Wherefore — Make these grandevents the subject of your
frequent meditation; and when your hearts are distressedwith grief for the loss of your pious friends, or on any other
occasion which can arise in this mortal life; comfort one anotherwith these words — The tenorof which is so important,
and the truth containedin them so certain, as being taught by the infallibledictates of the Spirit of God, and revealedto
us by him, from whose fidelity, power, and grace, we expect this complete salvation.
Matthew Henry's Concise Commentary4:13-18 Here is comfort for the relations andfriends 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 theirgain. Christianity does not
forbid, and grace does not do away, our natural affections. Yet we must not be excessive in oursorrows; this is too much
like those who have no hope of a better life. Death is an unknown thing, andwe know little about the state after death; yet
the doctrines of the resurrection and the second coming of Christ, are a remedy against the fearof death, and undue
sorrow for the death of our Christian friends; andof these doctrines we have full assurance. It will be some happiness that
all the saints shall meet, andremain togetherforever; but the principal happiness of heaven is to be with the Lord, to see
him, live with him, and enjoy him for ever. We shouldsupport one anotherin times sorrow; not deaden one another's
spirits, or weaken one another's hands. And this may be done by the many lessons to be learnedfrom 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 purifiedby 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.
Barnes'Notes on the BibleForthe Lord himself shalldescendfrom heaven - notes, Acts 1:11.
With a shout - The word here used(κέλευσμα keleusma), does not elsewhereoccurin the New Testament. It properly
means a "cry' of excitement, orof arging on; an outcry, clamor, or shout, as of sailors at the oar, Luc. Catapl. 19; of
soldiers rushing to battle, Thuc. 3:14; of a multitude of people, Diod. Sic. 3:15; of a huntsman to his dogs, Xen. Ven. 6:20.
It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with
a multitude who would lift up the voice like that of an army rushing to the conflict.

With the voice of the archangel - The word archangel occurs nowhere else in the NewTestament, except in Jde 1:9, where
it is applied to Michael. It properly means a chief angel; one who is first, or who is over others - ἄρχων archōn. The word
is not found in the Septuagint, andthe only archangel, therefore, which is namedin the Scriptures, is Michael; Jde 1:9;
compare Revelation 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others,
and these are commonly regarded as archangels. Revelation 8:2, "and I saw the seven angels which stood before God."
One of these is supposed to be referredto in the Book of Tobit, 12:15, "I am Raphael, one of the seven holy angels, which
present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of
the seven are mentionedin the Jewish writings: Michael, the patron of the Jewish nation, Daniel 10:13, Daniel 10:21;
Daniel 12:1.
Gabriel, Daniel 8:16; Daniel 9:21; compare Luke 1:19, Luke 1:26. Raphael, Tobit 3:17; 5:4; 8:2; 9:1, 5; 12:15. The Book
of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentionedas one "of the chief princes," Daniel 10:13; and
as "the great prince," Daniel 12:1; compare notes on Ephesians 1:21, and see an article by Prof. Stuart in the Bibliotheca
Sacra. No. 1, on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the
name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings
are divided into ranks and orders, for if so, it is not unreasonable to suppose that there shouldbe one or more to whom
the most exaltedrank pertains; compare Revelation 12:7. Whether there is more than one to whom this name
appropriately belongs, it is impossible nowto determine, and is not material. The word here (in Greek) is without the
article, and the phrase might be rendered, "with the voice of an archangel."
The Syriacrenders it, "with the voice of the prince of the angels." On an occasion so august and momentous as that of the
coming of the final Judge of all mankind; the resurrection of the dead, and the solemn transactions before the tribunal of
the Son of God deciding the destiny of countless million forever, it will not be inappropriate that the highest among the
heavenly hosts shouldbe present and take an important part in the solemnitiesof the day. It is not quite certain what is
meant here by "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to
raise the dead - for that will be by the "voice of the Son of God" John 5:28-29, and it seems most probable that the
meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts of heaven; or
perhaps it may be for the purpose of summoning the world to the bar of judgment; compare Matthew 24:31.
And with the trump of God - The trump which God appoints to be sounded on that solemn occasion. It does not mean
that it will be soundedby God himself; see the noteson Matthew24:31.
And the dead in Christ - Christians.
Shall rise first - That is, before the living shall be changed. A doctrine similarto this was heldby the Jews. "Resch
Lachisch said, Those who die in the land of Israel shall rise first in the days of the Messiah." See Wetstein, in loc. It is
impliedin all this description, that the interval between theirresurrection and the change which will occur to the living,
will be brief, or that the one will rapidly succeed the othercompare notes, 1 Corinthians 15:23, 1 Corinthians 15:51-52.
Jamieson-Fausset-Brown Bible Commentary16. himself—inall the Majesty of His presence in person, not by deputy.
descend—even as He ascended (Ac 1:11).
with—Greek, "in," implying one concomitant circumstance attending His appearing.

shout—Greek, "signal shout,""warshout." Jesus is representedas a victorious King, giving the word of command to the
hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan (Re 19:11-21).
the voice of … archangel—distinct from the "signal shout." Michael is perhaps meant (Jude 9; Re 12:7), to whom
especially is committedthe guardianshipof the people of God (Da 10:13).
trump of God—the trumpet blast which usually accompanies God's manifestation in glory (Ex 19:16; Ps 47:5); here the
last of the three accompaniments of His appearing: as the trumpet was usedto convene God's people to theirsolemn
convocations (Nu 10:2, 10; 31:6), so here to summon God's elect together, preparatory to theirglorification with Christ
(Ps 50:1-5; Mt 24:31; 1Co 15:52).
shall rise first—previously to the living being "caught up." The "first" here has no reference to the first resurrection, as
contrasted with that of "the rest of the dead." That reference occurs elsewhere (Mt 13:41, 42, 50; Joh 5:29; 1Co 15:23, 24;
Re 20:5, 6); it simply stands in opposition to "then," 1Th 4:17. FIRST, "the dead in Christ" shall rise, THEN the living
shall be caught up. The Lord's people alone are spoken of here.
Matthew Poole's CommentaryFor the Lord himself shalldescendfrom heaven with a shout; the means which effect this.
The word shout in the Greek signifies a command, or word of command; alluding to mariners or soldiers summonedto be
ready with theirassistance when calledupon; and may referto the angels whom Christ now summons to attendand assist
in that day. And the evangelist speaks of the voice of Christ, John 5:28, which is there saidto raise the dead. Whetherthis
is an oral shout and voice from the mouth of Christ, or only an expression of his Divine power, whereby he shall awaken
them that sleepout of theirgraves, is a question I shall not be curious about.
With the voice of the archangel: Christ is saidto come with all the holy angels, Matthew25:31; and to sendhis angels with
a great soundof a trumpet, Matthew 24:31. But here is mentionedonly the archangel andhis voice, insteadof all the rest,
they all coming under his conduct. Though there be not such distinct orders of angels as the schoolmen affirm, yet there is
order among them, as archangel implies. Andwhetherhe will put forth an audible voice or not at that day, or whether
this archangel be not the same with Christ himself, who is the Head of all principality and power, Colossians 2:10, Ileave
it as doubtful; but, however, it is certain the angels shall be ministering to Christ at that day, especially in the resurrection
of the elect, Matthew24:31, and severing the righteous from the wicked, Matthew 13:41.
And with the trump of God; as 1 Corinthians 15:52. And whetherthis is to be taken literally, anddistinct from the shout
and voice before mentioned, orused only to show forth the Divine power of God that shall gatherall the elect togetherout
of theirgraves, as the trumpet in war gathers the scatteredarmy, or as the silvertrumpets under the law assembledthe
congregation of Israel, I shall not be positive. And this is the account of the saints that are raised.
Gill's Exposition of the Entire BibleForthe Lord himself shall descendfrom heaven,.... Not by proxy, or by
representatives; not by the ministry of angels, as on Mount Sinai; norby the ministers of the word, as under the Gospel
dispensation; norby his spirit, and the discovery of his love and grace, in which sense he descends in a spiritual manner,
and visits his people; but in person, in his human nature, in soul and body; in like manneras he went up to heaven will he
descend from thence, so as to be visible, to be seen and heard of all: he will come down from the third heaven, whitherhe
was carried up, into which he was received, and where he is retaineduntil the time of the restitution of all things, and
from whence the saints expect him: and this descent will be

with a shout; the word here usedis observed by many to signify such a noise or shout as is made eitherby mariners, when
they pull and row together; and shout to direct and encourage one another; or to an army with the general at the headof
it, when about to undertake some considerable action, to enteron a battle, and make the onset; Christ will nowappear as
the King of kings, and Lord of lords, as the Judge of the whole earth, attended with the host, or armies of heaven, and the
shout of a king will be among them: perhaps the same is intended, as by the voice of a great multitude, as the voice of
many waters, and of mighty thunderings upon the coming of Christ, the destruction of antichrist, and the marriage of the
Lamb, in Revelation 19:1. The Vulgate Latin, Syriac, and Ethiopic versions render it, "in", or "with command"; and the
Arabic version, "with his own government", or "authority"; that is, he shall descend, eitherby the command of his
Father, as man and Mediator, having authority from him, as the son of man, to execute judgment; or with his
commanding power and authority over the mighty angels, that shall descendwith him: it follows,
with the voice of the archangel; so Michael is called, in Jde 1:9 with which compare Revelation 12:7 and who perhaps is
no otherthan Christ himself, who is the headof all principality and power; and the sense be, that Christ shall descend
from heaven with a voice, or shall then uttersuch a voice, as will show him to be the archangel; or as the Syriacversion
renders it, "the head", or "prince of angels"; andwhich whether, it will be an articulate voice, such as was expressedat
the grave of Lazarus; or a violent clap of thunder, which is the voice of God; or the exertion of the power of Christ, is not
certain: it is added,
and with the trump of God; called"the last trump", 1 Corinthians 15:52 because none will be blown after it, and may be
the same with the seventh trumpet, Revelation 11:15 and here the trump of God, because blown by his order; or by Christ
himself, who is God, and so be the same with the voice of the archangel; and these figurative expressionsare used, to set
forth the grandeur and magnificence in which Christ will come; not in that low, mean, and humble form in which he first
came, but with great glory, and marks of honourand respect; with angels shouting, trumpets blowing, and saints
rejoicing. This is saidin allusion to the trumpet which was heard on Mount Sinai at the giving of the law, and of which the
Jews say (d), that it "quickenedthe dead"; for they have a notion, that, when the Israelites first heardthe voice of the
Lord, they died; but upon hearing it the second time, they returnedto life (e): and they suppose also in the time, to come,
at the resurrection of the dead, a trumpet will be blown, which will quicken the dead (f), and the day of judgment (g); and
this is reckonedby them as one of the signs of the Messiah's coming (h):
"Michael shall shout with a great shout, and the graves of the dead shall be opened at Jerusalem, andthe holy blessed
God will restore the dead to life, and Messiah the son of David shall come,''&c.
And the dead in Christ shall rise first; the same with those that are asleepin Jesus, 1 Thessalonians 4:14 not only the
martyrs that died for the sake of Christ, and his Gospel; nor merely those who die in the lively exercise of faith in Christ;
but all that die interestedin him, andin union with him: and these shall "rise", in consequence of theirbeing his; being
given to him, made his care and charge, and engagedfor by him, and in virtue of theirunion to him; and shall rise to an
entire conformity to his glorious body, and in order to enjoy eternal life andglory with him: and these will rise "first",
before the wicked, which is the first resurrection, Revelation 20:5 even a thousandyears before them; the righteous will
rise in the morning of the resurrection, andso will have the dominion in the morning, Psalm 49:14 even at the beginning
of the thousandyears, as soon as Christ will come; but the wicked will not rise till the evening of that day, or till the cl ose
of the thousandyears: and this agrees with the notions of the Jews, who thought that some will rise before others;

"Wheresoeverthou findest the dead, take them and bury them, and I will give thee the first place in my resurrection.''(2
Esdras 2:23)
Having mentionedthose words in Psalm 116:9 "I will walk before the Lord in the land of the living", it is asked(i),
"is there no land of the living but Tyre and its neighbours, and Caesarea, andits neighbours, where is cheapness and
fulness? says R. Simeon ben Lekish, in the name of Bar Kaphra, the land in which the dead live, "first", in the days of the
Messiah:''
and on the same place elsewhere (k) they observe, that
"our Rabbins say two things, orgive two reasons, why the fathers loved to be buried in the land of Israel, because the
dead in the landof Israel , "live", or"rise first", in the days of the Messiah, and shall enjoy the years of the Messiah:''
and in anotherplace (l) they take notice of what is written in Isaiah 26:19 "and the earth shall cast out the dead": says R.
Jochanan,
"the dead which are in the land(i.e. of Israel), they shall "live first"; as it is said, "thy dead men shall live, together with
my dead body shall they arise": theseare they that are without the land; "awake and sing ye that dwell in the dust", these
are they that die in the wilderness:''
and again (m),
continued...
Geneva Study BibleForthe Lord himself shalldescendfrom heaven with a {h} shout, with the voice of the archangel, and
with the trump of God: and the dead in Christ shall rise first:
(h) The word which the apostle uses here, properly signifies that encouragement which mariners give to one another,
when they altogetherwith one shout put forth theiroars and row together.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/1_thessalonians/4-16.htm"1 Thessalonians 4:16. Comp. Flatt, Opusc. acad. p.
411 ff.
ὅτι] not that, as Koch and Hofmann think, so that 1 Thessalonians4:16-17 (according to Hofmann, only 1 Thessalonians
4:16!) still dependon λέγομεν ἐν λόγῳ κυρίου, 1 Thessalonians 4:15; but for.
αὐτὸς ὁ κύριος] the Lord Himself. αὐτός is neithera mere introductory subject (“He, the Lord,” de Wette, Hofmann); nor
added with the design to refer“the coming of Christ expressly to His holy personality and corporality,” accordingly
designedto exclude “every manifestation of Him by mere instruments,” orby angels (so OlshausenandBisping, and
already Musculus, Estius, and Fromond.[58]); also is not insertedhere “forsolemnity’s sake, andto show that it will not
be a mere gathering to Him, but He Himself will descend, and we shall be summonedbefore Him” (Alford);—but it
represents Christ as the chief Person and actor at the advent, emphatically opposed to His faithful ones—both those
already asleep(οἱ νεκροὶ ἐν Χριστῷ) and those still living—asthey who are acted upon.
κέλευσμα] in the N. T. an ἅπαξ λεγόμενον, denotes an imperative call, e.g. of a commander to his host to exhort them to

the conflict or to warn them to decamp, of a driver to excite his horses to greaterspeed, of a huntsman to encourage his
hounds to the pursuit of the prey, of sailors to excite themselves to vigorous rowing, etc. Comp. Thucyd. ii. 92; Xen. de
venat. vi. 20; Lucian, Catapl. 19. Here the κέλευσμα might be referredto God. Only then we must not, as Hunnius does,
identify it with the σάλπιγξΘεοῦ, and find representedin the two expressions the “horribilis fragorinclarescentium
tonitruum;” but, in conjunction with the statement that God only knows beforehand the time and hourof the advent
(Matthew 24:3), it must referto the imperative call to bring about the advent. So recently Bisping. This interpretation is,
however, to be rejected, because the three sentencesintroducedwith ἐν are evidently similar, i.e. all three are a statement
of the mode of καταβαίνειν, accordingly contain the description of the circumstances with which the descent during the
course of its completion will be accompanied. But, understood in the above manner, ἐν κελεύσματι would denote an act
preceding the καταβαίνειν, and thus anotherpreposition insteadof ἐν would necessarily be chosen. Others, as Theodoret,
Oecumenius, Grotius, andOlshausen, referἐνκελεύσματι to Christ. But in this case we would be puzzledso to define the
contents of the κέλευσμα, as to prevent them coming into collision with the φωνεῖν of the ἀρχάγγελος. For that we are not
justified, with Theodoret, in distinguishing the κέλευσμα andthe φωνή by a prius and post (ὁ κύριος … κελεύσει μὲν
ἀρχάγγελονβοῆσαι) is evident, as both are simultaneous—both in a similarmannerare representedas accompanying the
καταβαίνειν. It is accordingly most probable that Paul places ἐν κελεύσματι first as a primary, and on that account
absolute expression, andthen, in an epexegetical manner, more fully developes it by ἐν φωνῇ ἀρχαγγέλουκαὶ ἐν σάλπιγγι
Θεοῦ. If this is the correct interpretation, the apostle considers the κέλευσμα as given by the archangel,[59] directly
afterwards mentioned, who for the publication of it uses partly his voice and partly a trumpet; and, as the contents of the
κέλευσμα, the imperative call which reaches the sleeping Christians to summon them from theirgraves (comp. also the
following καὶ οἱ νεκροὶ κ.τ.λ.), consequently the resurrection-call (Theodoret, John Damascenus, Calixt, andothers).
ἐν φωνῇ ἀρχαγγέλουκαὶ ἐν σάλπιγγι Θεοῦ] with the call, namely, of an archangel, and with (the sound) of the trumpet of
God. Christ will return surrounded by hosts of angels; comp. 1 Thessalonians 3:13; 2 Thessalonians 1:7; Matthew16:27;
Matthew 24:30 f., Matthew 25:31; Mark 8:38; Mark 13:26 f.; Luke 9:26. According to the post-exile Jewish notion, the
angels were distinguishedinto different orders and classes, over each of which presided an ἀρχάγγελος. (See Winer’s bibl.
Realwörterb. 2d ed. vol. I. p. 386 f.) One of these ἀρχάγγελοι (‫ָׂש‬ ‫ר‬ִ ‫—)םי‬whom Nicolas de Lyra, Hunnius, Estius (appealing
to Judges 1:9 and Revelation 12), Bern, a Picon., Bisping suppose to be the archangel Michael; andCornelius a Lapide,
Michael or Gabriel; whilst Ambrosiaster and Olshausen, as well as Alphen and Honert (in Wolf), understand no angel at
all, but the two first understand Christ (!), and the two last the Holy Ghost (!)—is consideredas the heraldat the
commencement of the advent, who with a loudvoice calls upon the dead, and arouses them by the soundof a trumpet.
The Jews usedtrumpets for summoning the people together; comp. Numbers 10:2; Numbers 31:6, Joel 2:1. Also the
manifestations of God were considered as accompanied by the sound of a trumpet; comp. Exodus 19:16; Psalm 47:6;
Zechariah 9:14; Isaiah 27:13;—and as it was the opinion of the laterJews that God will use a powerful and far-sounding
trumpet to raise the dead (comp. Eisenmenger’s entdecktes Judenthum, II. p. 929 f.), so in the N. T. mention is made of a
σάλπιγξin reference to Christ’s advent; comp. 1 Corinthians 15:52; Matthew 24:31. The trumpet is calledσάλπιγξΘεοῦ,
eitherbecause it excels all human orearthly trumpets in the power of its sound(so Cornelius a Lapide, Calov, Wolf,
Benson, Bengel, Baumgarten, Bolten, andseveral); or because it will be blown at the command of God (so Balduin, Jac.
Laurentius, Pelt, Schott, Olshausen, andothers); or, lastly, because it belongs to God and is used in His service (so de
Wette, who refers to the expression “harps of God,” 1 Chronicles 16:42; Revelation 15:2 [see also Winer, p. 221, E. T.
310], Koch, and Alford).

ἀπʼ οὐρανοῦ] down from heaven. For the crucified and risen Christ is enthronedin heaven at the right hand of God;
comp. Romans 8:34; Ephesians 1:20; Colossians 3:1; Php 3:20.
ΚΑῚ ΟἹΝΕΚΡΟῚ Κ.Τ.Λ.] a consequence of ἐν κελεύσματι κ.τ.λ. καταβήσεται.
ἐν Χριστῷ] is not to be connectedwith ἀναστήσονται (Pelt, Schott), but with οἱ νεκροί; comp. 1 Corinthians 15:18; Winer,
p. 123 [E. T. 169]. For if connectedwith ἀναστήσονται, then ἐνΧριστῷ would receive an emphasis which, according to the
context, it cannot have; as the apostle does not intendto bring forward the person by whom the resurrection is effected,
which is evident of itself, but designs to show what relation it will have to those who sleepon the one hand, and to those
who are alive on the other. Theodoret has arbitrarily insertedinto the text: ΝΕΚΡΟῪς ΤΟῪς ΠΙΣΤΟῪς ΛΈΓΕΙ, Οὐ
ΜΌΝΟΝ ΤΟῪς Τῷ ΕὐΑΓΓΕΛΊῼ ΠΕΠΙΣΤΕΥΚΌΤΑς, ἈΛΛᾺ ΚΑῚ ΤΟῪς ἘΝ ΝΌΜῼ ΚΑῚ ΤΟῪς ΠΡῸ ΝΌΜΟΝ
ΔΙΑΛΆΜΨΑΝΤΑς; and Musculus, that there are also to be reckonedamong the ΝΕΚΡΟῚ ἘΝ ΧΡΙΣΤῷ the dead
children of Christians before they believedon Christ, andthe “patres priorum saeculorum qui ante tempora Christi
vixerunt. Nam et illi cum semine ipsorum propter fidem venturi servatoris in Christo fuerunt.”
ΠΡῶΤΟΝ] does not denote, as Oecumenius (ΟἹἘΝ ΧΡΙΣΤῷ, ΤΟΥΤΈΣΤΙΝ ΟἹ ΠΙΣΤΟΊ, ΠΡῶΤΟΝ ἈΝΑΣΤΉΣΟΝΤΑΙ,
ΟἹ ΔῈ ΛΟΙΠΟῚ ἜΣΧΑΤΟΙ, Ὡς ΜῊ ἉΡΠΆΖΕΣΘΑΙ ΜΉΤΕ ἈΠΑΝΤᾶΝ ΜΈΛΛΟΝΤΕς) andothers maintain, the first
resurrection,—the so-calledresurrection of the just,—in contrast to the resurrection of all men following at a much later
period; a distinction which is left entirely unnoticedin ourpassage, and in the form stated would be un-Pauline. Rather
ΠΡῶΤΟΝ is in contrast to ἜΠΕΙΤΑ, 1 Thessalonians 4:17, and denotes that the first act of Christ at His reappearance
will be the resurrection of the Christian dead, and then the ἁρπάζεσθαι of the living, 1 Thessalonians 4:17, will followas
the second act.
[58] Koch accepts both de Wette’s interpretation and the meaning of Olshausen, andthus falls into the contradiction of
making αὐτός at the same time unaccentedand emphatic.
[59] Macknight incorrectly refers the κέλευσμα to the whole of the attendant angelichost, andfinds therein “the loud
acclamation which the whole angelichosts will utterto express their joy at the advent of Christ to judge the world,”—an
interpretation which finds no support in the context, and militates against the meaning of κέλευσμα.
1 Thessalonians 4:16-17. Proof of the truth of οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας by a description of the particulars in
which the advent will be realized.
Expositor's Greek TestamentHYPERLINK "/1_thessalonians/4-16.htm"1 Thessalonians 4:16. κελεύσματι = the loud
summons which was to musterthe saints (so in Philo, De praem. et poen., 19: καθάπεροὖν ἀνθρώπους ἐν ἐσχατιαῖς
ἀπῳκισμένους ῥᾳδίως ἑνὶ κελεύσματι συναγάγοι ὁ θεὸς ἀπὸ περάτων εἰς ὅ τι ἂν θελήσῃ χωρίον), forms, as its lack of any
genitive shows, one conception with the φ. α. and the σ. θ. (cf. DC[33], ii. 766). The archangel is Michael, who in Jewish
tradition not only summonedthe angels but sounded a trumpet to herald God’s approach for judgment (e.g., in Apoc.
Mosis, xxii.). With such scenicand realisticdetails, drawn from the heterogeneouseschatology of the laterJudaism, Paul

seeks to make intelligible to his own mindand to that of his readers, in quite an original fashion (cf. Stähelin, Jahrb. f.
deut. Theol., 1874, pp. 199–218), the profound truth that neitherdeath norany cosmic, crisis in the future will make any
essentialdifference to the close relationbetween the Christian andhis Lord. Οὕτω πάντοτε σὺν κυρίῳ ἐσόμεθα (cf. 1
Thessalonians 5:11; 2 Corinthians 5:8; Php 1:20): this is all that remains to us, in our truer view of the universe, from the
naïve λόγος κυρίου of the apostle, but it is everything. Note that Paul says nothing here about any change of the body
(Teichmann, 35 f.), or about the embodiment of the risen life in its celestial δόξα. SeeAsc. Isa., iv. 14–15: “And the Lord
will come with His holy angels and with the armies of the holy ones from the seventh heaven … and He will give rest to
the godly whom He shall findin the body in this world.”
[33]CG Hastings’ Dictionary of Christ and the Gospels (1907–1908)
Cambridge Bible for Schools andColleges16. Forthe Lord Himself] “In His personal august presence” (Ellicott). Comp. 2
Thessalonians 2:16; 2 Thessalonians 3:16, forthis kind of emphasis; also Ch. 1 Thessalonians3:11, 1 Thessalonians5:23,
“God Himself:” in each case we feel the majesty with which God (or “the Lord”) rises above all human doings and
desires.
with a shout] Strictly, word of command, or signal,—the shout with which the general gives the order to his troops, or the
captain to his crew. Such “command” might be given eitherby voice,—his own or another’s; or through a trumpet: both
are added here, to complete the Impressive picture,—With the voice of an archangel, and with the trumpet of God.
We must not look for literal exactnesswhere things are depictedbeyond the reach of sense. These three may form but one
idea, that of “the voice of the Son of God,” by which the dead will be calledforth (John 5:28), Christ’s “command” being
expressedby an “archangel’s voice,” and that again constituting the “trumpet of God.” Christ predicted His return
attended by angels (Matthew24:31; Matthew 25:31; comp. 2 Thessalonians 1:7); andthe Divine voice of the Book of
Revelation is constantly utteredby an “angel,” or “mighty angel” (Revelation 5:2; Revelation 7:2; &c.). In the same Book
voice and trumpet are identified, where St John describing the glorifiedSon of Man says, “I heard behind me a great
voice, as of a trumpet talking with me” (Revelation 1:10; Revelation 1:12; Revelation 4:1). This verse, like the above
passages of the Apocalypse, echoes the words of Christ in Matthew 24:31 : “He shall sendforth His angels with a trumpet
of great voice.” In 1 Corinthians 15:52 the whole is described in one word: “The-trumpet-shall-sound, andthe dead shall
be raised.”
This is the military trumpet, like “word of command” above, by which the Lord of Hosts musters and marshals His array.
Comp. ch. 1 Thessalonians5:8, with its “breastplate” and “helmet;” see note. “As a Commander rouses his sleeping
soldiers, so the Lord calls up His dead, and bids them shake off the fetters of the grave and rise anewto waking life”
(Hofmann).
St Paul does not write “the Archangel,” as though pointing to some known AngelicChief who is to blow this trumpet; his
words are, with an archangel’s voice, indicating the majesty andpower of the heavenly summons. This is the earliest
example of the title archangel. In Judges 9 we read of “Michael the archangel”—an expression probably based on Daniel
12:1, “Michael the great prince” (LXX: “the great angel;” comp. Revelation 12:7, where “Michael and his angels” are

arrayed against “the Dragon and his angels”). Of equal rank with Michael is Gabriel, the angel of comfort and good
tidings in Daniel 8:16; Daniel9:21, and Luke 1:19; Luke 1:26. The military style of this passage suits ratherthe character
of Michael. Amongst the seven chief angels recognisedat this time in Jewish teaching, Raphael stoodnearest to the two
that appear in the NewTestament (Tob 12:15). St Paul probably ranged the Archangels amongst the Principalities (Greek
Archai) to which he refers in Romans 8:38 (angels andprincipalities), Ephesians 1:21; Ephesians 3:10, Colossians 1:6;
Colossians 2:10; Colossians 2:15. Seethe Article on Angels in Smith’s Dictionary of Christian Antiquities.
the Lord Himself, &c.… will descend from heaven. See note on ch. 1 Thessalonians1:10. These words close the sentence,
the accompaniments of the descent being first described, and then the descent itself, with solemn brevity and an effect of
peculiargrandeur.
and the dead in Christ] This gives us the key to the Apostle’s meaning throughout. Being “in Christ,” having diedas they
lived in Him, nothing can part them from Him, “neitherdeath norlife” (Romans 8:38). And when He returns in bodily
presence, theirbodies must rise to meet Him and do Him homage.
shall rise first] Not before the other dead, as though theirs were a select andseparate resurrection (comp. John 5:28-29);
the antithesis is plainly given in the next verse,—“first,” i.e. before the living saints: “we shall not take precedence of
them, but rather they of us.”
Bengel's GnomenHYPERLINK "/1_thessalonians/4-16.htm"1 Thessalonians4:16. Αὐτὸς, Himself) Aword of high
import.—ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ, with a shout, with the voice of the archangel, and
with the trumpet of God) A gradation (ascending climax), comprehending three things.—κέλευσμα is applied, when a
multitude is ordered to do something, forexample, by a herald. It is not usedby the LXX.—ἀρχαγγέλου, the archangel)
Michael, or some other. The article is not inserted.—ἐνσάλπιγγι Θεοῦ, with the trumpet of God) and therefore great.—
πρῶτον) previously.[23]
[23] Previously to the act of the living along with the dead saints being caught up. Not, “the dead in Christ shall rise
before the otherdead,” as it is often explained.—ED.
Pulpit CommentaryVerse 16. - For; assigning a reason for the above assertion, "because." The Lord himself; not merely
the Lord as the chief Person and Actor on that day, in contrast to his saints, but emphatic, "the Lord himself," the Lord
in his own proper Person. Shall descendfrom heaven; where the crucifiedand risen Jesus is nowenthroned, seatedat the
right hand of God. With a shout; a word denoting a commanding shout as that of a leaderto his host when he leads them
into the battle, or of the army when it rushes to the fight. Some referthis shout to what follows - the voice of the archangel
and the trump of God; but there are three particulars here mentioned. Others attribute it to Christ himself. With the
voice of the archangel; or rather, of an archangel. There is only one archangel mentionedin Scripture (Jude 1:9); the
word denotes, not "chief angel," but "chief orruler of the angels." Accordingly, same suppose that Christ himself is here
meant, as to him alone, it is asserted, does this title belong; but the Lord and the archangel are here evidently
distinguished. Others strangely imaginethat the Holy Ghost is here meant. Others fix on the archangel Michael (Jude
1:9). Christ is representedas accompanied by angels to the judgment; and it is futile to inquire who this leaderof the
angels is. And the trump of God; even as the trumpet sounded at the giving of the Law from Sinai. Also the advent of

Christ to judgment is representedas heralded by the sound of a trumpet (Matthew 24:31; 1 Corinthians 15:51, 52). "We
are to recognize three particulars, following each otherin rapid succession - the commanding shout of the King himself,
the voice of the archangel summoning the otherangels, andthe trump of God which awakens the dead and collects
believers" (Riggen-bach). And the dead in Christ shall rise first. Some suppose that the reference here is to the first
resurrection; that the righteous, "the deadin Christ," shall rise before the wicked, "the dead not in Christ;" and that a
thousandyears, or the millennium, willintervenebetween the first andsecond resurrections (Revelation 20:4, 5). But this
is an entirely erroneoussupposition. All that is here assertedis that the dead in Christ shall rise before the living in Christ
shall be changed; there is no contrast between the dead in Christ and the dead not in Christ, nor any allusion to the
resurrection of the wicked.
Vincent's Word StudiesTheword of the Lord
1 Thessalonians 4:15, is apparently not intendedto include the specificdetails which follow. In that word the revelation
was to the effect that all believers simultaneously shouldshare the blessingsof the advent. The following description of the
Lord's descent from heaven is intendedto emphasize the fact that the reunion of dead and living believers will be
accomplishedby the Lord in person (αὐτὸς) Ὅτι does not indicate the contents of the word of the Lord (that, as A.V.), but
means for or because; and the details are meant to strengthen the more general declaration of 1 Thessalonians4:15. In
the details themselves thereare traces of certain O.T. theophanies, as Exodus 19:11-18; Micah 1:3.
Shall descendfrom heaven
Used nowhere else of Christ's secondcoming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See
John 3:13; John 6:33, John 6:38, John 6:41, etc. In Ephesians 4:9, of his descent by the Spirit in order to endow the
church.
With a shout (ἐν κελεύσματι)
N.T.o. Once in lxx, Proverbs 24:62 (English Bib. Proverbs 30:27). From κελεύειν to summon. Often in Class. Lit. a shout
of command, as of a general to his army, an admiral to his oarsmen, or a charioteerto his horses.
Archangel (ἀρχαγγέλου)
Only here andJde 1:9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of
angels. See Ephesians 1:21; Colossians1:16; Romans 8:38. The archangels appear in the apocryphal literature. In the
Book of Enoch (see on Jde 1:14) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which,
at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be
given to the elect. In Tob. 12:15, Raphael appears as one of the seven holy angels. Comp. Revelation 8:2. See also on Jde
1:9, and comp. Daniel 12:1.
With the trump of God (ἐν σάλπιγγι θεοῦ)
For the trumpet heralding great manifestationsof God, see Exodus 19:13, Exodus 19:16; Psalm 47:5; Isaiah 27:13;
Zechariah 9:14; Zephaniah 1:16; Joel 2:1; Matthew 24:31; 1 Corinthians 15:52; Revelation 1:10; Revelation 4:1. Of God
does not indicate the size orloudness of the trumpet, but merely that it is usedin God's service. Comp. harps of God,
Revelation 15:2; musical instrumentsof God, 1 Chronicles 16:42. The laterJews believed that God would use a trumpet
to raise the dead.

PRECEPTAUSTIN RESOURCES
1 Thessalonians 4:16 For the Lord Himself will descend from heaven with a shout, with the
voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.
(NASB: Lockman)
Greek: hoti autos o kurios en keleusmati, en phone archaggelou kai en salpiggi theou,
katabesetai (3SFMI) ap' ouranou, kai oi nekroi en Christo anastesontai (3PFMI) proton
Amplified: For the Lord Himself will descend from heaven with a loud cry of summons, with
the shout of an archangel, and with the blast of the trumpet of God. And those who have
departed this life in Christ will rise first. (Amplified Bible - Lockman)
Barclay: For the Lord himself will descend from heaven, with a shout of command, with the
voice of an archangel and with the trumpet of God; and the dead who are in Christ will rise first,
(Westminster Press)
Milligan: What will happen will rather be this. The Lord Himself will descend from heaven with
a shout of command, with the voice of an archangel, and with the trumpet-call of God. Then
those who died in Christ, and in consequence are still living in Him, shall rise first. (St. Paul's
Epistles to the Thessalonians. 1908)
NLT: For the Lord himself will come down from heaven with a commanding shout, with the call
of the archangel, and with the trumpet call of God. First, all the Christians who have died will
rise from their graves. (NLT - Tyndale House)
Phillips: One word of command, one shout from the archangel, one blast from the trumpet of
God and the Lord himself will come down from Heaven! (Phillips: Touchstone)
Weymouth: For the Lord Himself will come down from Heaven with a loud word of command,
and with an archangel’s voice and the trumpet of God, and the dead in Christ will rise first.
Wuest: because the Lord himself with a cry of command, with an archangel's voice, and with a
call of a trumpet sounded at God's command, shall descend from heaven, and the dead in Christ
shall be raised first, (Eerdmans)
Young's Literal: because the Lord himself, in a shout, in the voice of a chief-messenger, and in
the trump of God, shall come down from heaven, and the dead in Christ shall rise first,
FOR THE LORD
HIMSELF WILL
DESCEND FROM
HEAVEN: hoti autos o
kurios… katabesetai

(3SFMI) ap' ouranou:
(Isaiah 25:8,9; Matthew
16:27; 24:30,31; 25:31;
26:64; Acts 1:11;
2Thessalonians 1:7;
2Peter 3:10; Revelation
1:7) (Numbers 23:21;
Psalms 47:1,5;
Zechariah 4:7; 9:9)
For the Lord Himself -
He will send not
emissaries, envoys, or
angels but will come
Himself as the
Bridegroom for His
Bride.
Descend(2597)
(katabaino from katá =
down + baíno = to walk,
to go or to come) means
to come or go down and
so to descend from a
higher to a lower place.
It means to move
downward. Figuratively
it can mean to be
brought down (Mt
11:23, Lk 10:15). In this
verse it describes
descent from heaven.
Katabaino describes
God descending to
afford aid to the
oppressed in Acts…
I have certainly
seen the
oppression of
My people in
Egypt, and have
heard their
groans, and I
have come down
to deliver them;
come now, and I
will send you to

Egypt.' (Acts
7:34 from Ex.
3:8)
Heaven (3772)
(ouranos) describes
literally the expanse of
space that seems to be
over the earth like a
dome. In the NT heaven
and earth comprise all of
creation, though the two
are distinctive (Mt 6:9-
note). God spoke both
into existence and
heaven is His realm. In
Hebrew thought heaven
was Jehovah's dwelling
place and is the
believer's true and
eternal home. (see more
detailed discussion)
WITH A SHOUT: en
keleusmati:
At the outset it should be
noted that some insist on
3 distinct sounds, some
distinguish 2 distinct
sounds and still others
favor one great signal
from heaven. These
notes will not try to
separate between these 3
possibilities.
Hiebert notes that there
are
Three
prepositional
phrases, standing
before the verb
in the original
(Ed note: the
verb katabaino
or descend
follows the 3
phrase below in

the original
Greek), describe
the
accompanying
circumstances at
the Lord's
descent, "with a
loud command,
with the voice of
the archangel,
and with the
trumpet call of
God." "With" in
each phrase
represents the
preposition en,
"in, in
connection
with," denoting
the attendant
circumstance.
(Ibid)
Vance Havner once
said…
I’m not looking
for signs. I’m
listening for a
sound.
Let us all be found
living and listening for
His return…
Amen. Come,
Lord Jesus! (Re
22:20-note)
Shout (2752) (keleusma
from keleúo = to
command or order from
kello = to urge on)
(Only used here in the
NT) refers to a shout of
command or an order.
Keleusma was used in
classic Greek to describe
a shout implying

authority and urgency.
The idea is of a loud,
authoritative cry, often
uttered in the thick of
great excitement.
Hiebert comments that
keleusma…
implies authority
and urgency. It
was variously
used of a general
shouting orders
to his troops, a
driver shouting
to excite his
horses to greater
speed, a hunter
encouraging his
hounds to the
pursuit of the
prey, or a captain
of rowers
exciting them to
more vigorous
rowing. The
shout is left
undefined, no
definitive
genitive being
added. Nothing
is said as to who
gives the shout,
or to whom it is
directed. (Ibid)
Thayer adds that
keleusma was used of
a stimulating cry,
either that by
which animals
are roused and
urged on by man,
as horses by
charioteers,
hounds by
hunters, etc., or

that by which a
signal is given to
men, e. g. to
rowers by the
master of a ship
(Lucian), to
soldiers by a
commander
(Thucydides)
TDNT adds that…
With a basic
sense of “what is
impelled,”
keleusma has
such meanings as
“command,”
“summons,” “cry
of
encouragement,”
and “cry.” In
ordinary speech
it tends to be
replaced by
keleusis, which
becomes a
technical term
for a government
decree. (Kittel,
G., Friedrich, G.,
& Bromiley, G.
W. Theological
Dictionary of the
New Testament.
Eerdmans)
The historian
Herodotus records a
usage of keleusma to
describe a signal for
engagement in battle.
Keleusma was used in
the Roman army at the
sound of the third
trumpet a herald,
standing at the right of
the commander, called

out times to ask if the
soldiers were ready for
war. The troops shouted
loud out lustily "We are
ready!"
Keleusma is used one
time in the Septuagint
(LXX)…
The locusts have
no king, yet all
of them go out in
ranks (Septuagint
reads "march
orderly at one
command
{keleusma}." )
(Proverbs 30:27)
WITH THE VOICE
OF… ARCHANGEL:
en phone archaggelou:
(Jude 1:9 )
Voice (5456)(phone
from pháo = to shine
from the idea of
disclosure) is literally a
sound or tone made or
given forth. Plutarch
calls it "that which
brings light upon that
which is thought of in
the mind."
Archangel (743)
(archaggelos from
árchon = chief +
ággelos = angel, envoy,
messenger, one who is
sent) refers to the first or
highest angel, the
archangel, leader of the
angels. In the celestial
hierarchy, an archangel
would describe a
spiritual being in rank
above an angel.

In the celestial
hierarchy, an archangel
would describe a
spiritual being in rank
above an angel. Several
New Testament
passages imply a distinct
hierarchy in the spirit
world (Ep 1:21-note; Ep
6:12-note; Col 2:10-
note; 1Pe 3:22-note)
The only other use of
archaggelos is in Jude
(not in the LXX) who
records that…
But Michael the
archangel, when
he disputed with
the devil and
argued about the
body of Moses,
did not dare
pronounce
against him a
railing judgment,
but said, "The
Lord rebuke you.
(Jude 1:9)
In the book of Daniel,
Michael is mentioned 3
times…
But the prince of
the kingdom of
Persia was
withstanding me
for twenty-one
days; then
behold, Michael,
one of the chief
princes, came to
help me, for I
had been left
there with the
kings of Persia.
(Da 10:13)

However, I will
tell you what is
inscribed in the
writing of truth.
Yet there is no
one who stands
firmly with me
against these
forces except
Michael your
prince. (Da
10:21)
Now at that time
Michael, the
great prince
who stands guard
over the sons of
your people, will
arise. And there
will be a time of
distress
(corresponds to
time of Jacob's
trouble in Jer
30:7 and the
Great
Tribulation in
Mt 24:21) the
such as never
occurred since
there was a
nation until that
time; and at that
time your people,
everyone who is
found written in
the book, will be
rescued. (Da
12:1)
The term archangel
denotes a definite rank
by virtue of which one is
qualified for special
work and service.
Vincent comments that

archangels
appear in the
apocryphal (Ed
note: the Hebrew
Old Testament
canon recognized
by Palestinian
Jews [Tanak] did
not include the
fourteen books
of the
Apocrypha.
Since the
Hebrew Bible
was preferred by
the Reformers
during the
Protestant
Reformation in
their struggle
against the
Catholic Church,
whose Bible
contained the
Apocrypha,
translators of
Protestant Bibles
excluded the
Apocrypha.)
literature. In the
Book of Enoch
(see on Jude
1:14) four are
named, Michael,
Uriel, Raphael,
and Gabriel.
Michael is set
over the tree
which, at the
time of the great
judgment, will be
given over to the
righteous and
humble, and
from the fruit of
which life will be

given to the
elect. In Tob.
12:15, Raphael
appears as one of
the seven holy
angels. Comp.
Apoc. 8:2.
(Vincent, M. R.
Word Studies in
the New
Testament.
Volume 4:42)
AND THE TRUMPET
OF GOD: kai en
salpiggi theou: (Ex
19:16; 20:18; Isaiah
27:13; Zechariah 9:14;
1Corinthians 15:52;
Revelation 1:10; 8:13 )
Trumpet
(4536)(salpigx/salpinx
from salos = vibration,
billow or salpizo = to
sound a trumpet) is a
wind instrument like a
bugle that was often
used for signaling,
especially in connection
with war.
TDNT notes that
salpigx (or salpinx)
denotes a wind
instrument, made
of bronze or iron
with a
mouthpiece of
horn, and
broadening out
to a megaphone,
i.e., a “trumpet.”
The word may
also denote the
sound made by
the instrument,
its signal or

playing. Other
uses are for
thunder as a
heavenly trumpet
sound or for a
human speaker
as a trumpet.
(Kittel, G.,
Friedrich, G., &
Bromiley, G. W.
Theological
Dictionary of the
New Testament.
Eerdmans)
There are 11 uses of
salpigx in the NT…
Matthew 24:31
"And He will
send forth His
angels with a
great trumpet
and they will
gather together
His elect from
the four winds,
from one end of
the sky to the
other.
(Comment: This
time period is at
the end of the
Great
Tribulation,
punctuated by
Christ's
triumphant
return, the
harvesting of
believers and
then the
separation of the
sheep and goats,
Mt 25:31)
1 Corinthians
14:8 For if the

bugle produces
an indistinct
sound, who will
prepare himself
for battle?
1 Corinthians
15:52 in a
moment, in the
twinkling of an
eye, at the last
trumpet; for the
trumpet will
sound, and the
dead will be
raised
imperishable,
and we shall be
changed.
1 Thessalonians
4:16 (note) For
the Lord Himself
will descend
from heaven
with a shout,
with the voice of
the archangel,
and with the
trumpet of God;
and the dead in
Christ shall rise
first.
Hebrews 12:19
(note) and to the
blast of a
trumpet and the
sound of words
which sound was
such that those
who heard
begged that no
further word
should be spoken
to them.
Revelation 1:10
(note) I was in

the Spirit on the
Lord's day, and I
heard behind me
a loud voice like
the sound of a
trumpet,
Revelation 4:1
(note) After
these things I
looked, and
behold, a door
standing open in
heaven, and the
first voice which
I had heard, like
the sound of a
trumpet
speaking with
me, said, "Come
up here, and I
will show you
what must take
place after these
things."
Revelation 8:2
(note) And I saw
the seven angels
who stand before
God; and seven
trumpets were
given to them…
8:6 And the
seven angels
who had the
seven trumpets
prepared
themselves to
sound them…
8:13 And I
looked, and I
heard an eagle
flying in
midheaven,
saying with a
loud voice,
"Woe, woe, woe,

Jesus was coming to raise the dead first

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