Jesus was coming with a loud command

JESUS WAS COMING WITH A LOUD COMMAND
EDITED BY GLENN PEASE
1 Thessalonians 4:16 For the Lord Himself will
descend from heaven with a loud command, with the
voiceof an archangel, and with the trumpet of God,
and the dead in Christ will be the first to rise.
BIBLEHUB RESOURCES
The Order Of Events At The SecondAdvent
1 Thessalonians 4:16-18
T. Croskery
The apostle justifies his statementby 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" andno 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 Second
Advent in a kind of prophetical foreshortening. Seennear, 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 awaythe 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 keenersense 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.
Just as 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 earof corn standing on and growing in Palestine
should be safelyreaped and gatheredin, so the resurrectionof Christ is a
demonstration that we, His people, shall be raisedagain. If we sleepin Jesus,
God will 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, "Canthese bones live? Canthese
dishonoured, dishevelled, and denuded bones live? Can the dead live again?"
"Come, see the place where the Lord lay." As surely as the sepulchre of
Christ became an empty sepulchre, so surely the sepulchres ofHis people shall
become empty sepulchres;as surely as He gotup, and sang a jubilee of life
and immortality, so surely shall His people come out of the grave. How
beautifully has the Prophet Isaiahexpressedit: "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 whatever that 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 accomplishment of 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 crown of 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. Theyare 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.

Comfort means help as well as consolation. Whenthe Saviourwas anointed to
comfort all that mourn, it was not to speak words of kindness only, but to
reachforth the hand of beneficence so that sorrow might not only be soothed
but 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 faith
A 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 placed upon 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 canshe 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 gospeltelescope
What the telescopedoes for science,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 reason into 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 prospect
RowlandHill, 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 lastyears: —
"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 heaven
Some years ago a traveller, who had recently returned from Jerusalem,
discovered, in conversationwith Humboldt, that he was as thoroughly
conversantwith the streets and houses ofJerusalemas 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 comfort

It is rarely we read anything more touchingly beautiful than the way in 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
strengthenedby 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.—Ajustification of the statement that we shall certainly not prevent
the dead; therefore, the words as far as “trump of God” are logically
parenthetical; and the proof only begins at “Theyshall rise first: then we shall
be caught up.”
With a shout.—The Greek word means a shout of command or
encouragement, suchas a captain gives to his soldiers, or a boatswainto his
crew. It is not necessaryto 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, somewhatparticularised by
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 uttered by the “leaderof the angels;” and the trump (called “the
trump of God” because used for God’s purposes)is blown to summon the
mustering hosts. In favour of supposing the Lord Himself to utter the cry,
may be adduced John 5:25; but, on the other hand, it suits the dignity of the
scene better to imagine the loud sound to come rather from one of the heralds
of the greatarmy. The preposition “in” is more effective than “with:” it calls
attention to the long blast. (Comp. Exodus 19:19.)
Shall rise first.—Notas meaning “shallbe the first to rise,” as contrastedwith
non-members of the Church who are to rise later; though that is a scriptural
thought (Revelation20:5-6), the Greek here refuses to be so explained.
Rather, “the first thing will be the rising of the dead in Christ,” contrasted
with what follows—“then, andnot till then, shall we be caught up.” The same
order is carefully observedin 1Corinthians 15:52.
BensonCommentary
1 Thessalonians 4:16-18. The Lord himself — The Lord Christ, arrayed in all
his ownglory, and in that of his Father; shall descendfrom heaven — “This
expressiondoes not imply that the Lord Jesus will fix his tribunal on the
earth; but that he will descendso as to fix his seatin the air, at such distance
from the earth that every eye shall see him, and every ear shall hear his voice,
when he passesthe awful sentence by which their state shall be unchangeably
fixed. This conjecture is confirmed by 1 Thessalonians 4:17, where we are told
that, after the judgment, the righteous shall be caughtup in clouds to join the
Lord in the air.” — Macknight. With a shout — Raisedby millions of happy
attendant spirits. The word κελευσματι, so rendered, denotes the shout which
the soldiers of an army used to make at their first onsetto encourage one
another in the attack;it is therefore used with greatpropriety to express the

loud acclamationwhich the whole angelicalhosts will utter to express their
joy 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 uttered on
mount Sinai when the law was given. Perhaps the voice of God himself is
meant, or a great and terrible sound made by attendant angels, analogous to
that of a trumpet. This circumstance is mentioned likewise 1 Corinthians
15:52, where see the note. And as Theodoretremarks, If the loud sound of the
trumpet, when the law was given from mount Sinia, especiallywhenit
sounded long, and waxed continually louder and louder, was so dreadful to
the Israelites, thatthey said to Moses, Letnot 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 their lot for ever! And the dead in Christ
— Those that had departed this life in a state of union with, and conformity to
him; who had receivedhis Spirit in its various graces,and imitated his
example; shall rise first — Shall spring forth out of their graves 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, after their bodies are changedand rendered glorious and immortal;
togetherwith them — Namely, with the saints now raised, while the wicked
remain beneath. What is intended by the expressioncaughtup, Dr. Scott
(Christ. Life, vol. 3. pp. 1, 204)thinks shall be effectedby the activity of the
glorified bodies of the righteous. But this opinion does not seemconsistent
with the originalword, αρπαγησομεθα, here used, which implies the
application of an external force. Doubtless they shall be caught up by a mighty
and instantaneous operationof the divine power; to meet the Lord in the
regionof the air — Where his throne shall then be erected;and there, having
been openly acknowledgedand acquitted by him, they shall be assessorswith
him in that judgment to which wickedmen and angels are there to be brought
forth; and when the final sentence is passedupon them, shall accompanytheir
re-ascending Saviour. And so shall we ever be with the Lord — Where we
shall spend a blissful eternity ill the sight and participation of his glory.

Wherefore — Make these grand events the subject of your frequent
meditation; and when your hearts are distressedwith grief for the loss of your
pious friends, or on any other occasionwhich canarise in this mortal life;
comfort one another with these words — The tenor of which is so important,
and the truth containedin them so certain, as being taught by the infallible
dictates of the Spirit of God, and revealedto us by him, from whose fidelity,
power, and grace, we expectthis complete salvation.
Matthew Henry's Concise Commentary
4:13-18 Here is comfort for the relations and friends 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 their gain. Christianity does not forbid, and grace does not
do away, our natural affections. Yetwe must not be excessive inour sorrows;
this is too much like those who have no hope of a better life. Deathis an
unknown thing, and we know little about the state after death; yet the
doctrines of the resurrectionand the secondcoming of Christ, are a remedy
againstthe fear of death, and undue sorrow for the death of our Christian
friends; and of these doctrines we have full assurance. It will be some
happiness that all the saints shall meet, and remain togetherfor ever; but the
principal happiness of heaven is to be with the Lord, to see him, live with him,
and enjoy him for ever. We should support one another in times sorrow;not
deaden one another's spirits, or weakenone another's hands. And this may be
done by the many lessons to be learnedfrom the resurrectionof the dead, and
the secondcoming of Christ. What! comfort a man by telling him he is going
to appear before the judgment-seat of God! Who can feel comfortfrom 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 heartare purified by the
Holy Spirit, so that he canlove 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 Bible
For the Lord himself shall descendfrom heaven - notes, Acts 1:11.
With a shout - The word here used (κέλευσμα keleusma), does not elsewhere
occurin the New Testament. It properly means a "cry' of excitement, or of

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 archangeloccurs nowhere else in
the New Testament, exceptin 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, and the only archangel,
therefore, which is named in the Scriptures, is Michael; Jde 1:9; compare
Revelation12:7. Seven angels, however, are referredto in the Scriptures as
having an eminence above others, and these are commonly regardedas
archangels. Revelation8:2, "and I saw the sevenangels which stoodbefore
God." One of these is supposed to be referred to in the Book of Tobit, 12:15,
"I am Raphael, one of the sevenholy 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 sevenare mentioned in the Jewishwritings: Michael, the
patron of the Jewishnation, Daniel 10:13, Daniel10:21; Daniel12:1.
Gabriel, Daniel8:16; 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 Enochadds that of Uriel, pp.
187, 190, 191,193. Michaelis mentioned as 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 archangelproperly belongs. This view is
in accordancewith 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 should be one or more to whom the most exaltedrank pertains;
compare Revelation12:7. Whether there is more than one to whom this name

appropriately belongs, it is impossible now to 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 Syriac renders it, "with the voice of the prince of the angels." Onan
occasionso augustand momentous as that of the coming of the final Judge of
all mankind; the resurrection of the dead, and the solemntransactions before
the tribunal of the Son of God deciding the destiny of countless million for
ever, it will not be inappropriate that the highest among the heavenly hosts
should be present and take an important part in the solemnities of the day. It
is not quite certain what is meant here by "the voice of the archangel," orfor
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 Sonof God" John 5:28-29, and it
seems mostprobable 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. Itdoes not mean that it will be sounded by God himself;
see the notes on Matthew 24:31.
And the dead in Christ - Christians.
Shall rise first - That is, before the living shall be changed. A doctrine similar
to this was held by the Jews. "ReschLachischsaid, Those who die in the land
of Israel shall rise first in the days of the Messiah."See Wetstein, in loc. It is
implied in all this description, that the interval betweentheir resurrectionand
the change which will occur to the living, will be brief, or that the one will

rapidly succeedthe other compare notes, 1 Corinthians 15:23, 1 Corinthians
15:51-52.
Jamieson-Fausset-BrownBible Commentary
16. himself—in all the Majestyof His presence in person, not by deputy.
descend—evenas He ascended(Ac 1:11).
with—Greek, "in," implying one concomitantcircumstance attending His
appearing.
shout—Greek, "signalshout," "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—distinctfrom the "signalshout." Michaelis
perhaps meant (Jude 9; Re 12:7), to whom especiallyis committed the
guardianship of 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 used to convene God's
people to their solemn convocations(Nu 10:2, 10; 31:6), so here to summon
God's electtogether, preparatory to their glorification with Christ (Ps 50:1-5;
Mt 24:31;1Co 15:52).

shall rise first—previously to the living being "caughtup." The "first" here
has no reference to the first resurrection, as contrastedwith that of "the rest
of the dead." That reference occurs elsewhere (Mt13:41, 42, 50;Joh 5:29;
1Co 15:23, 24;Re 20:5, 6); it simply stands in opposition to "then," 1Th4:17.
FIRST, "the dead in Christ" shall rise, THEN the living shall be caughtup.
The Lord's people alone are spokenof here.
Matthew Poole's Commentary
For the Lord himself shall descendfrom 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 summoned to be ready with
their assistancewhencalledupon; and may refer to the angels whom Christ
now summons to attend and assistin that day. And the evangelistspeaksof
the voice of Christ, John 5:28, which is there said to raise the dead. Whether
this is an oral shout and voice from the mouth of Christ, or only an expression
of his Divine power, whereby he shall awakenthem that sleepout of their
graves, is a question I shall not be curious about.
With the voice of the archangel:Christ is said to come with all the holy angels,
Matthew 25:31; and to send his angels with a greatsound of a trumpet,
Matthew 24:31. But here is mentioned only the archangeland his voice,
instead of all the rest, they all coming under his conduct. Though there be not
such distinct orders of angels as the schoolmenaffirm, yet there is order
among them, as archangelimplies. And whether he will put forth an audible
voice or not at that day, or whether this archangelbe not the same with Christ
himself, who is the Head of all principality and power, Colossians 2:10, I leave
it as doubtful; but, however, it is certain the angels shall be ministering to
Christ at that day, especiallyin the resurrectionof the elect, Matthew 24:31,
and severing the righteous from the wicked, Matthew 13:41.

And with the trump of God; as 1 Corinthians 15:52. And whether this is to be
takenliterally, and distinct from the shout and voice before mentioned, or
used only to show forth the Divine powerof God that shall gather all the elect
togetherout of their graves, as the trumpet in war gathers the scatteredarmy,
or as the silver trumpets under the law assembledthe congregationofIsrael, I
shall not be positive. And this is the accountof the saints that are raised.
Gill's Exposition of the Entire Bible
For the Lord himself shall descendfrom heaven,.... Notby proxy, or by
representatives;not by the ministry of angels, as on Mount Sinai; nor by the
ministers of the word, as under the Gospeldispensation;nor by his spirit, and
the discoveryof 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 manner as he went up to heavenwill he descendfrom thence, so
as to be visible, to be seenand heard of all: he will come down from the third
heaven, whither he was carriedup, into which he was received, and where he
is retained until the time of the restitution of all things, and from whence the
saints expect him: and this descentwill be
with a shout; the word here used is observedby many to signify such a noise
or shout as is made either by mariners, when they pull and row together; and
shout to direct and encourage one another;or to an army with the generalat
the head of it, when about to undertake some considerable action, to enter on
a battle, and make the onset;Christ will now appear 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 greatmultitude, 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 Revelation19:1. 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, either by 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 powerand authority overthe mighty angels, that shall
descendwith him: it follows,

with the voice of the archangel;so Michaelis called, in Jde 1:9 with which
compare Revelation12:7 and who perhaps is no other than Christ himself,
who is the head of all principality and power; and the sense be, that Christ
shall descendfrom heaven with a voice, or shall then utter such a voice, as will
show him to be the archangel;or as the Syriac version renders it, "the head",
or "prince of angels";and which 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 powerof 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, Revelation11:15 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 expressions are 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 greatglory, and marks of
honour and respect;with angels shouting, trumpets blowing, and saints
rejoicing. This is said in 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 "quickened
the dead";for they have a notion, that, when the Israelites first heard the
voice of the Lord, they died; but upon hearing it the secondtime, they
returned to life (e): and they suppose also in the time, to come, at the
resurrectionof 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):
"Michaelshallshout with a greatshout, and the graves of the dead shall be
opened at Jerusalem, and the holy blessedGodwill restore the dead to life,
and Messiahthe 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 offaith
in Christ; but all that die interested in him, and in union with him: and these
shall "rise", in consequence oftheir being his; being given to him, made his
care and charge, and engagedforby him, and in virtue of their union to him;
and shall rise to an entire conformity to his glorious body, and in order to
enjoy eternal life and glory with him: and these will rise "first", before the
wicked, which is the first resurrection, Revelation20:5 even a thousand years
before them; the righteous will rise in the morning of the resurrection, and so
will have the dominion in the morning, Psalm 49:14 even at the beginning of
the thousand years, as soonas Christ will come;but the wickedwill not rise
till the evening of that day, or till the close ofthe thousand years:and this
agrees withthe 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 mentioned those 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, and
its neighbours, where is cheapness and fulness? says R. Simeonben 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, or give two reasons, why the fathers loved to be
buried in the land of Israel, because the dead in the land of Israel, "live", or
"rise first", in the days of the Messiah, andshall enjoy the years of the
Messiah:''
and in another place (l) they take notice of what is written in Isaiah26:19
"and the earth shall castout 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, togetherwith my dead body shall they arise":
these are they that are without the land; "awakeandsing ye that dwell in the
dust", these are they that die in the wilderness:''
and again(m),
continued...
Geneva Study Bible
For the Lord himself shall descendfrom 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
encouragementwhichmariners give to one another, when they altogether
with one shout put forth their oars and row together.
EXEGETICAL(ORIGINAL LANGUAGES)

Meyer's NT Commentary
1 Thessalonians 4:16. Comp. Flatt, Opusc. acad. p. 411 ff.
ὅτι] not that, as Koch and Hofmann think, so that 1 Thessalonians 4:16-17
(according to Hofmann, only 1 Thessalonians 4:16!) still depend on λέγομεν ἐν
λόγῳ κυρίου, 1 Thessalonians 4:15;but for.
αὐτὸς ὁ κύριος]the Lord Himself. αὐτός is neither a mere introductory
subject (“He, the Lord,” de Wette, Hofmann); nor added with the design to
refer “the coming of Christ expressly to His holy personalityand corporality,”
accordinglydesignedto exclude “every manifestationof Him by mere
instruments,” or by angels (so Olshausenand Bisping, and alreadyMusculus,
Estius, and Fromond.[58]); also is not inserted here “for solemnity’s sake, and
to show that it will not be a mere gathering to Him, but He Himself will
descend, and we shall be summoned before Him” (Alford);—but it represents
Christ as the chief Personand actorat the advent, emphatically opposedto
His faithful ones—boththose alreadyasleep(οἱ νεκροὶ ἐν Χριστῷ) and those
still living—as they who are actedupon.
κέλευσμα]in the N. T. an ἅπαξ λεγόμενον, denotes an imperative call, e.g. ofa
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 referred to God. Only then we must
not, as Hunnius does, identify it with the σάλπιγξ Θεοῦ, and find represented
in the two expressions the “horribilis fragorinclarescentiumtonitruum;” but,
in conjunction with the statementthat God only knows beforehandthe time
and hour of the advent (Matthew 24:3), it must refer to the imperative call to
bring about the advent. So recently Bisping. This interpretation is, however,
to be rejected, becausethe three sentencesintroduced with ἐν are evidently

similar, i.e. all three are a statementof the mode of καταβαίνειν, accordingly
contain the description of the circumstances with which the descentduring the
course of its completion will be accompanied. But, understoodin the above
manner, ἐν κελεύσματι woulddenote an act preceding the καταβαίνειν, and
thus another preposition instead of ἐν would necessarilybe chosen. Others, as
Theodoret, Oecumenius, Grotius, and Olshausen, referἐν κελεύσματι to
Christ. But in this case we would be puzzled so to define the contents of the
κέλευσμα, as to prevent them coming into collisionwith the φωνεῖν of the
ἀρχάγγελος. Forthat we are not justified, with Theodoret, in distinguishing
the κέλευσμα and the φωνή by a prius and post (ὁ κύριος … κελεύσει μὲν
ἀρχάγγελονβοῆσαι)is evident, as both are simultaneous—bothin a similar
manner are representedas accompanying the καταβαίνειν. It is accordingly
most probable that Paul places ἐν κελεύσματι first as a primary, and on that
accountabsolute expression, and then, in an epexegeticalmanner, more fully
developes it by ἐν φωνῇ ἀρχαγγέλου καὶ 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 their graves (comp. also the following καὶ οἱ νεκροὶ
κ.τ.λ.), consequentlythe resurrection-call(Theodoret, JohnDamascenus,
Calixt, and others).
ἐν φωνῇ ἀρχαγγέλου καὶ 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; Matthew 16:27;Matthew 24:30 f., Matthew 25:31; Mark 8:38; Mark
13:26 f.; Luke 9:26. According to the post-exile Jewishnotion, the angels were
distinguished into different orders and classes,overeachof which presided an
ἀρχάγγελος. (See Winer’s bibl. Realwörterb. 2ded. vol. I. p. 386 f.) One of
these ἀρχάγγελοι (‫ָׂש‬ ‫ר‬ִ ‫י‬‫—)ם‬whomNicolas de Lyra, Hunnius, Estius (appealing
to Judges 1:9 and Revelation12), Bern, a Picon., Bisping suppose to be the
archangelMichael;and Cornelius a Lapide, Michaelor 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 herald at the commencementof
the advent, who with a loud voice calls upon the dead, and arouses them by
the sound of a trumpet. The Jews usedtrumpets for summoning the people
together;comp. Numbers 10:2; Numbers 31:6, Joel2:1. Also the
manifestations of God were consideredas accompaniedby the sound of a
trumpet; comp. Exodus 19:16;Psalm 47:6; Zechariah 9:14; Isaiah27:13;—
and as it was the opinion of the later Jews 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 σάλπιγξ in
reference to Christ’s advent; comp. 1 Corinthians 15:52; Matthew 24:31. The
trumpet is calledσάλπιγξ Θεοῦ, either because it excels all human or earthly
trumpets in the power of its sound (so Cornelius a Lapide, Calov, Wolf,
Benson, Bengel, Baumgarten, Bolten, and several);or because it will be blown
at the command of God(so Balduin, Jac. Laurentius, Pelt, Schott, Olshausen,
and others); 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;
Revelation15:2 [see also Winer, p. 221, E. T. 310], Koch, and Alford).
ἀπʼ οὐρανοῦ]down from heaven. For the crucified and risen Christ is
enthroned in heaven at the right hand of God; comp. Romans 8:34; Ephesians
1:20; Colossians3:1; Php 3:20.
ΚΑῚ ΟἹ ΝΕΚΡΟῚ Κ.Τ.Λ.]a consequence ofἐν 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 ἐν Χριστῷ would receive an emphasis
which, according to the context, it cannothave; as the apostle does not intend
to bring forward the person by whom the resurrectionis 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. Theodorethas
arbitrarily inserted into the text: ΝΕΚΡΟῪς ΤΟῪς ΠΙΣΤΟῪς ΛΈΓΕΙ, Οὐ
ΜΌΝΟΝ ΤΟῪς Τῷ ΕὐΑΓΓΕΛΊῼΠΕΠΙΣΤΕΥΚΌΤΑς, ἈΛΛᾺ ΚΑῚ ΤΟῪς
ἘΝ ΝΌΜῼΚΑῚ ΤΟῪς ΠΡῸ ΝΌΜΟΝ ΔΙΑΛΆΜΨΑΝΤΑς;and Musculus,
that there are also to be reckonedamong the ΝΕΚΡΟῚ ἘΝ ΧΡΙΣΤῷ the dead
children of Christians before they believed on Christ, and the “patres priorum
saeculorumqui ante tempora Christi vixerunt. Nam et illi cum semine
ipsorum propter fidem venturi servatoris in Christo fuerunt.”
ΠΡῶΤΟΝ]does not denote, as Oecumenius (ΟἹ ἘΝ ΧΡΙΣΤῷ, ΤΟΥΤΈΣΤΙΝ
ΟἹ ΠΙΣΤΟΊ, ΠΡῶΤΟΝ ἈΝΑΣΤΉΣΟΝΤΑΙ, ΟἹ ΔῈ ΛΟΙΠΟῚ ἜΣΧΑΤΟΙ,
Ὡς ΜῊ ἉΡΠΆΖΕΣΘΑΙ ΜΉΤΕ ἈΠΑΝΤᾶΝ ΜΈΛΛΟΝΤΕς)andothers
maintain, the first resurrection,—the so-calledresurrectionofthe just,—in
contrastto the resurrectionof all men following at a much later period; a
distinction which is left entirely unnoticed in our passage, and in the form
statedwould be un-Pauline. RatherΠΡῶΤΟΝ is in contrastto ἜΠΕΙΤΑ, 1
Thessalonians 4:17, and denotes that the first act of Christ at His
reappearance willbe the resurrectionof the Christian dead, and then the
ἁρπάζεσθαι of the living, 1 Thessalonians4:17, will follow as the secondact.
[58] Koch accepts both de Wette’s interpretation and the meaning of
Olshausen, and thus falls into the contradiction of making αὐτός at the same
time unaccentedand emphatic.
[59] Macknightincorrectlyrefers the κέλευσμα to the whole of the attendant
angelic host, and finds therein “the loud acclamationwhichthe whole angelic
hosts will utter to express their joy at the advent of Christ to judge the
world,”—aninterpretation which finds no support in the context, and
militates againstthe meaning of κέλευσμα.

1 Thessalonians 4:16-17. Proofofthe truth of οὐ μὴ φθάσωμεντοὺς
κοιμηθέντας by a description of the particulars in which the advent will be
realized.
Expositor's Greek Testament
1 Thessalonians 4:16. κελεύσματι = the loud summons which was to muster
the 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 conceptionwith the φ. α. and the σ. θ. (cf. DC[33], ii. 766). The archangel
is Michael, who in Jewishtradition not only summoned the angels but
sounded a trumpet to herald God’s approach for judgment (e.g., in Apoc.
Mosis, xxii.). With such scenic and realistic details, drawn from the
heterogeneous eschatologyofthe later Judaism, Paul seeks to make intelligible
to his own mind and to that of his readers, in quite an original fashion(cf.
Stähelin, Jahrb. f. deut. Theol., 1874, pp. 199–218), the profound truth that
neither death nor any cosmic, crisis in the future will make any essential
difference to the close relationbetweenthe Christian and his Lord. Οὕτω
πάντοτε σὺν κυρίῳ ἐσόμεθα (cf. 1 Thessalonians5:11;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 celestialδόξα. See Asc. Isa., iv. 14–15:“And
the Lord will come with His holy angels and with the armies of the holy ones
from the seventhheaven … and He will give rest to the godly whom He shall
find in the body in this world.”
[33]CG Hastings’Dictionary of Christ and the Gospels (1907–1908)
Cambridge Bible for Schools andColleges
16. For the Lord Himself] “In His personalaugust presence”(Ellicott). Comp.
2 Thessalonians 2:16;2 Thessalonians 3:16, for this kind of emphasis;also Ch.
1 Thessalonians 3:11, 1 Thessalonians5:23, “GodHimself:” in eachcase 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
generalgives the order to his troops, or the captain to his crew. Such
“command” might be given either by voice,—his ownor 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 exactness where things are depicted beyond the
reachof sense. These three may form but one idea, that of “the voice of the
Son of God,” by which the dead will be called forth (John 5:28), Christ’s
“command” being expressedby an “archangel’svoice,” andthat again
constituting the “trumpet of God.” Christ predicted His return attended by
angels (Matthew 24:31;Matthew 25:31; comp. 2 Thessalonians 1:7); and the
Divine voice of the Book of Revelationis constantlyuttered by an “angel,” or
“mighty angel” (Revelation5:2; Revelation7:2; &c.). In the same Book voice
and trumpet are identified, where St John describing the glorified Sonof Man
says, “I heard behind me a great voice, as of a trumpet talking with me”
(Revelation1:10; Revelation1:12; Revelation4:1). This verse, like the above
passagesofthe Apocalypse, echoesthe words of Christ in Matthew 24:31 :
“He shall send forth His angels with a trumpet of greatvoice.” In 1
Corinthians 15:52 the whole is described in one word: “The-trumpet-shall-
sound, and the 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 Thessalonians
5:8, 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 anew to waking life” (Hofmann).

St Paul does not write “the Archangel,” as though pointing to some known
Angelic Chief who is to blow this trumpet; his words are, with an archangel’s
voice, indicating the majesty and powerof the heavenly summons. This is the
earliestexample of the title archangel. In Judges 9 we read of “Michaelthe
archangel”—anexpressionprobably based on Daniel 12:1, “Michaelthe great
prince” (LXX: “the greatangel;” comp. Revelation12:7, where “Michaeland
his angels” are arrayedagainst“the Dragonand his angels”). Ofequal rank
with Michaelis Gabriel, the angelof comfort and goodtidings in Daniel 8:16;
Daniel 9:21, and Luke 1:19; Luke 1:26. The military style of this passagesuits
rather the characterof Michael. Amongst the sevenchief angels recognisedat
this time in Jewishteaching, Raphaelstoodnearestto the two that appearin
the New Testament(Tob12:15). St Paul probably ranged the Archangels
amongstthe Principalities (Greek Archai) to which he refers in Romans 8:38
(angels and principalities), Ephesians 1:21; Ephesians 3:10, Colossians 1:6;
Colossians 2:10;Colossians 2:15. See the Article on Angels in Smith’s
Dictionary of Christian Antiquities.
the Lord Himself, &c.… will descendfrom heaven. See note on ch. 1
Thessalonians 1:10. These words close the sentence, the accompaniments of
the descentbeing first described, and then the descentitself, with solemn
brevity and an effectof peculiar grandeur.
and the dead in Christ] This gives us the key to the Apostle’s meaning
throughout. Being “in Christ,” having died as they lived in Him, nothing can
part them from Him, “neither death nor life” (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 selectand
separate 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 ofthem, but rather they of us.”
Bengel's Gnomen
1 Thessalonians 4:16. Αὐτὸς, Himself) A word 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, for example, by a herald. It is not used by the
LXX.—ἀρχαγγέλου, the archangel)Michael, orsome other. The article is not
inserted.—ἐν σάλπιγγι Θεοῦ, with the trumpet of God) and therefore great.—
πρῶτον) previously.[23]
[23] Previouslyto the act of the living along with the dead saints being caught
up. Not, “the dead in Christ shall rise before the other dead,” as it is often
explained.—ED.
Pulpit Commentary
Verse 16. - For; assigning a reasonfor the above assertion, "because."The
Lord himself; not merely the Lord as the chief Personand Actor on that day,
in contrastto his saints, but emphatic, "the Lord himself," the Lord in his
own proper Person. Shalldescendfrom heaven; where the crucified and risen
Jesus is now enthroned, seatedatthe right hand of God. With a shout; a word
denoting a commanding shout as that of a leader to his host when he leads
them into the battle, or of the army when it rushes to the fight. Some refer this
shout to what follows - the voice of the archangeland 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 archangelmentioned in Scripture (Jude 1:9); the word denotes, not
"chiefangel," but "chief or ruler 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 archangelare here evidently distinguished.
Others strangelyimagine that the Holy Ghost is here meant. Others fix on the

archangelMichael(Jude 1:9). Christ is representedas accompaniedby angels
to the judgment; and it is futile to inquire who this leader of 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 eachother in rapid succession - the
commanding shout of the King himself, the voice of the archangelsummoning
the other angels, and the 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 dead in Christ," shall rise before the wicked, "the dead not in Christ;"
and that a thousand years, or the millennium, will intervene betweenthe first
and secondresurrections (Revelation20:4, 5). But this is an entirely erroneous
supposition. All that is here assertedis that the dead in Christ shall rise before
the living in Christ shall be changed;there is no contrastbetweenthe dead in
Christ and the dead not in Christ, nor any allusion to the resurrectionof the
wicked.
Vincent's Word Studies
The word of the Lord
1 Thessalonians 4:15, is apparently not intended to include the specific details
which follow. In that word the revelation was to the effect that all believers
simultaneously should share the blessings of the advent. The following
description of the Lord's descentfrom heaven is intended to 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 generaldeclarationof 1 Thessalonians4:15. In the details
themselves there are traces of certain O.T. theophanies, as Exodus 19:11-18;
Micah1:3.
Shall descendfrom heaven

Used nowhere else of Christ's secondcoming. Frequently in the Fourth
Gospel, of Christ's descentto earth as man. See John3:13; John 6:33, John
6:38, John 6:41, etc. In Ephesians 4:9, of his descentby 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 and Jde 1:9. Notin O.T. The Pauline angelologyshows tracesof
Rabbinical teachings in the idea of orders of angels. See Ephesians 1:21;
Colossians 1:16;Romans 8:38. The archangels appearin the apocryphal
literature. In the Book ofEnoch (see on Jde 1:14) four are named, Michael,
Uriel, Raphael, and Gabriel. Michaelis setover the tree which, at the time of
the greatjudgment, 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, Raphaelappears
as one of the sevenholy angels. Comp. Revelation8:2. See also on Jde 1:9, and
comp. Daniel12:1.
With the trump of God (ἐν σάλπιγγι θεοῦ)
For the trumpet heralding greatmanifestations of God, see Exodus 19:13,
Exodus 19:16;Psalm 47:5; Isaiah27:13; Zechariah9:14; Zephaniah 1:16;

Joel2:1; Matthew 24:31;1 Corinthians 15:52; Revelation1:10; Revelation
4:1. Of God does not indicate the size or loudness of the trumpet, but merely
that it is used in God's service. Comp. harps of God, Revelation15:2; musical
instruments of God, 1 Chronicles 16:42. The later Jews believed that God
would use a trumpet to raise the dead.
PRECEPTAUSTIN RESOURCES
BRUCE HURT
1 Thessalonians4:16 Forthe Lord Himself will descendfrom heaven with a
shout, with the voice of the archangeland with the trumpet of God, and the
dead in Christ will rise first. (NASB: Lockman)
Greek:hoti autos o kurios en keleusmati, enphone archaggeloukaien
salpiggi theou, katabesetai(3SFMI)ap' ouranou, kai oi nekroi en Christo
anastesontai(3PFMI)proton
Amplified: Forthe Lord Himself will descendfrom 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 descendfrom heaven, with a shout of
command, with the voice of an archangeland with the trumpet of God; and
the dead who are in Christ will rise first, (WestminsterPress)
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 heavenwith 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 Heavenwith 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 callof a trumpet sounded at God's command, shall descend
from heaven, and the dead in Christ shall be raisedfirst, (Eerdmans)

Young's Literal: because the Lord himself, in a shout, in the voice of a chief-
messenger, andin the trump of God, shall come down from heaven, and the
dead in Christ shall rise first,
FOR THE LORD HIMSELF WILL DESCENDFROM 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; 2Thessalonians1:7; 2Peter3:10;Revelation
1:7) (Numbers 23:21; Psalms 47:1,5;Zechariah4:7; 9:9)
For the Lord Himself - He will send not emissaries, envoys, orangels but will
come Himself as the Bridegroomfor His Bride.
Descend(2597)(katabaino fromkatá = down + baíno = to walk, to go or to
come)means to come or go down and so to descendfrom a higher to a lower
place. It means to move downward. Figuratively it canmean to be brought
down (Mt 11:23, Lk 10:15). In this verse it describes descentfrom heaven.
Katabaino describes Goddescending to afford aid to the oppressedin Acts…
I have certainly seenthe oppressionof 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). Godspoke both into
existence and heaven is His realm. In Hebrew thought heavenwas Jehovah's

dwelling place and is the believer's true and eternalhome. (see more detailed
discussion)
WITH A SHOUT: en keleusmati:
At the outsetit should be noted that some insist on 3 distinct sounds, some
distinguish 2 distinct sounds and still others favor one greatsignal from
heaven. These notes will not try to separate betweenthese 3 possibilities.
Hiebert notes that there are
Three prepositional phrases, standing before the verb in the original (Ed note:
the verb katabaino ordescendfollows the 3 phrase below in the original
Greek), describe the accompanying circumstances atthe Lord's descent,
"with a loud command, with the voice of the archangel, and with the trumpet
call of God." "With" in eachphrase represents the preposition en, "in, in
connectionwith," 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 usedin classicGreek to describe a shout implying authority
and urgency. The idea is of a loud, authoritative cry, often uttered in the thick
of greatexcitement.
Hiebert comments that keleusma…
implies authority and urgency. It was variously used of a generalshouting
orders to his troops, a driver shouting to excite his horses to greaterspeed, a
hunter encouraging his hounds to the pursuit of the prey, or a captainof
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 usedof
a stimulating cry, either that by which animals are rousedand urged on by
man, as horses by charioteers, hounds by hunters, etc., or that by which a
signalis given to men, e. g. to rowers by the masterof a ship (Lucian), to
soldiers by a commander (Thucydides)
TDNT adds that…

With a basic sense of “whatis impelled,” keleusma has such meanings as
“command,” “summons,” “cry of encouragement,”and “cry.” In ordinary
speechit tends to be replaced by keleusis, whichbecomes a technicalterm for
a government decree. (Kittel, G., Friedrich, G., & Bromiley, G. W.
TheologicalDictionaryof the New Testament. Eerdmans)
The historian Herodotus records a usage ofkeleusma to describe a signalfor
engagementin battle.
Keleusma was usedin the Roman army at the sound of the third trumpet a
herald, standing at the right of the commander, calledout 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)(archaggelosfrom árchon = chief + ággelos = angel, envoy,
messenger, one who is sent) refers to the first or highest angel, the archangel,

leaderof the angels. In the celestialhierarchy, an archangelwould describe a
spiritual being in rank above an angel.
In the celestialhierarchy, an archangelwould describe a spiritual being in
rank above an angel. SeveralNew Testamentpassages 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 archaggelosis in Jude (not in the LXX) who records
that…
But Michaelthe archangel, when he disputed with the devil and arguedabout
the body of Moses,did not dare pronounce againsthim a railing judgment,
but said, "The Lord rebuke you. (Jude 1:9)
In the book of Daniel, Michaelis 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 againstthese forces exceptMichaelyour
prince. (Da 10:21)
Now at that time Michael, the greatprince 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 GreatTribulation in Mt 24:21)the
such as never occurredsince 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 archangeldenotes a definite rank by virtue of which one is qualified
for specialwork and service.
Vincent comments that
archangels appearin the apocryphal (Ed note: the Hebrew Old Testament
canonrecognizedby PalestinianJews [Tanak]did not include the fourteen
books of the Apocrypha. Since the Hebrew Bible was preferred by the
Reformers during the ProtestantReformationin their struggle againstthe
Catholic Church, whose Bible contained the Apocrypha, translators of
ProtestantBibles excluded the Apocrypha.) literature. In the Book ofEnoch
(see on Jude 1:14) four are named, Michael, Uriel, Raphael, and Gabriel.
Michaelis set overthe 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, Raphaelappears as one of the sevenholy
angels. Comp. Apoc. 8:2. (Vincent, M. R. Word Studies in the New Testament.
Volume 4:42)
AND THE TRUMPET OF GOD:kai en salpiggitheou: (Ex 19:16; 20:18;
Isaiah27:13; Zechariah 9:14; 1Corinthians 15:52; Revelation1:10;8:13 )
Trumpet (4536)(salpigx/salpinxfrom salos = vibration, billow or salpizo = to
sound a trumpet) is a wind instrument like a bugle that was oftenused for
signaling, especiallyin connectionwith 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 signalor playing. Other uses are
for thunder as a heavenly trumpet sound or for a human speakeras a
trumpet. (Kittel, G., Friedrich, G., & Bromiley, G. W. TheologicalDictionary
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 greattrumpet and
they will gathertogetherHis electfrom 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 separationof the sheepand goats, Mt25:31)
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 raisedimperishable,
and we shall be changed.
1 Thessalonians 4:16 (note) For the Lord Himself will descendfrom heaven
with a shout, with the voice of the archangel, and with the trumpet of God;
and the dead in Christ shall rise first.

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