The first work of Christ will be to resurrect the responsible dead – the resurrection will precede the gathering of the responsible living - 1 Thess. 4:14-17.
1 Thess. 4:14-17
V.15 - "shall not prevent them which are asleep" - "prevent" is the Gr. word PHTHANO - to come or do before, get first in doing or being anything, be before with. Hence the Diaglott translates "will by no means precede those who fell asleep". Paul comforts the Thessalonians with the knowledge that those believers who had died would be the first to know that the Lord was in the earth, through their resurrection to life.
V.16 - "with a shout" - KELEUSMA - (from KELEUO, to put in motion by word or command.), a call, summons, a shout or command which assembles, any signal shout that summons and assembles all at once. (In Greek literature it is used of the shout to co-ordinate the timing of rowers on a galley.) Used in LXX. Prov.30:27. "The locusts at the word of command march in rank".
The shout is not necessarily audible to all but only to those for whom it is intended; in this case the responsible dead. So John 5:28-29 will come to pass and they "that are in the graves shall hear his voice".
Bro. Thomas writes in Eureka; "An angel's whisper can wake the dead, when breathed by the command of Him, who is the Resurrection and the Life. This would be a 'great sound' though inaudible to the ears of flesh".
"with the voice of the Archangel" - The only Archangel mentioned in scripture is Michael, Jude 9. The name means "Who like unto El". Michael appears to be the angel charged with guiding the destiny of the nation of Israel. This is the inference gained from verses such as Jude 9, Dan.10;21, 12:1. It is highly probable that Michael was the angel of Yahweh's presence (Isa.63:9), the name bearing angel of Ex.23:20-21 who accompanied Israel through the wilderness and encountered Joshua outside the walls of Jericho describing himself as "the prince of the host of Yahweh", Josh.5:14.
Christ is Yahweh's namebearer (John 17:6,26) and is called "Michael" in Dan. 12:1. Unto him is now given all power and authority in heaven and earth including the power of life and death; the authority to forgive and punish sins once exercised by Michael - Ex.23:21. Thus he comes with the voice of the Archangel.
"with the trump of God" — The definite article is lacking in the text. Literally it should read "a trump of God". Gr. SALPINX is used by LXX. for two Hebrew words - see 1 Sam. 13:3, 2 Kings 12:13. Possibly an indication that the trumpet is connected with those used in the Temple service.
The trumpet referred to is the silver trumpet used to assemble Israel before Yahweh's presence - Num.10:2-10. On the first day of Tishri (7th month) Israel were to keep "a memorial of blowing of trumpets" Lev.23:24. This heralded the approach of the day of Atonement or coverings on the 10th day of Tishri which in a Jubilee year was signalled by blowing of trumpets throughout the land - Lev.25:8-10. This is significant as it is evident that the resurrection (a day of coverings for the Redeemed) will occur exactly 50 years before the Jubilee inaugural ceremonies associated with the opening of the Millennium at the time of the Feast of Tabernacles (15th day of Tishri) - Zech.l4:16. (See notes on the 'Jubilee Period').
Like the "shout", the sound of the trumpet will not be audible to all, any more than the Apocalyptic trumpets which for centuries have been sounding in the earth - Rev.8:2. The resurrectional trumpet is associated with the period of the seventh trumpet - Rev.11:15-19.
"and the dead in Christ shall rise first" - Notice the sequence of events provided by the Apostle to this point:-
1. The living saints will not precede the dead.
2. Christ will return with a "shout" or command that will awaken the dead.
3. He will come with the authority of the Archangel to forgive or condemn, to invite in participation or banish.
4. The dead raised, he will gather the living with them into a place of judgement.
The absence of any specific reference to the judgement is quite deliberate in this context. The Apostle's theme is one of comfort to some who mourned their dead brethren (v.13) and he sets about to portray the glories and happiness for both dead and living at the return of Christ as a source of comfort and consolation - verse 18.
V.17 - "we which are alive and remain" - 'remain' is the Gr. PERILEIPO — to leave over (middle voice); to be left remaining, to survive. A reference to the relative few who will be living at Christ's return in comparison to the many responsible "who sleep in the dust of the earth".
"shall be caught up together" - The Gr. word HARPAZO signifies to snatch, to seize, to take hold of forcibly as a wild beast does its prey. There is no hint of direction in the word - it implies neither going up or down. The word is used of Philip's removal to Azotus (or Ashdod) a distance of some 20 miles by miraculous means. It is translated "catcheth" (John 10:28), "pull" (Jude 23), "pulled" (Acts 23:10, and "take" (Matt.11:12).
The responsible are to be "caught away" to the judgement by an irresistable divine force in a similar manner perhaps to Philip's experience.
"in the clouds" - The definite article is lacking, hence the Diaglott translates "be caught away in clouds". These clouds are symbolic of a multitude called out of, and raised above the sea of nations (Isa.57:20) by the influence of the Sun of Righteousness (Mal.4:2 and reserved for the purpose of raining Yahweh's doctrine (Deut.32:2) upon a humbled humanity (Ps.72:6). Thus the Apostle speaks of the faithful saints as a great "cloud of witnesses". A more sinister multitude is referred to as a "cloud" in Ezek.38:9,16.
The saints will be gathered in companies to Mt. Sinai and stand in a vast multitude before the Judge who will separate "the sheep from the goats", so that he might form the "cloud of witnesses" in its glorified state (Rev. 10:1) and march forth 'clothed' with it to meet the Gogian "cloud" upon the mountains of Israel.
"to meet the Lord" - APANTESIS - with a view to a meeting. Moulton in his Greek Testament Grammar writes, "It seems that the special idea of the word was the official welcome of a newly arrived dignitary". In the Papyri it is used of a newly arrived magistrate. The word occurs in Matt. 25:6 in relation to the 'wise virgins' who rose up to go out and meet the Bridegroom, and again in Acts 28:15 of the brethren who went out to meet Paul as he approached Rome. Evidently it was the practice of leading citizens of a city to go forth and escort a dignitary on the last stages of his journey as a mark of respect and in an effort to gain his approval.
The purpose of gathering into the Lord's presence will be therefore to pay respect to the Judge of the whole earth and to obtain his approval.
"in the air" - Again the definite article is lacking: 'air' is figurative of the political 'atmosphere'; it is the aerial or governing region and refers to the government of Christ and his saints in the age to come. This government will be formed at Sinai, from which it will proceed to take dominion over the whole world.
That 'air' is symbolic of a ruling power is clear from such references as Eph. 2:2 and Rev.9:32. In the parable of the mustard tree (Matt. 13:32) the Lord foretold the obeisance of earthly rulers ('the birds of the air') as the kingdom of heaven envelopes the earth. Daniel speaks of the glorified saints as being stars of the firmament (or atmosphere) - Dan. 12:3.
The hope of the saints is to be associated with the Lord Jesus Christ in his kingdom not only as joint-heirs but as "kings and priests", ruling the earth in righteousness - Rev.5:10, 3:21, 20:6.
"so shall we ever be with the Lord" - This is a glorious prospect in which all true saints exult. It will be a time of unspeakable blessedness and a state of unmixed joy and happiness which will last forever. Should we not "comfort one another with these words"?
HOW WILL WE KNOW CHRIST HAS RETURNED TO JUDGE THE HOUSEHOLD?
As the gathering of the responsible living is to follow the resurrection, the question arises as to what manner of indication will be given to them that the Lord is in the earth. An appearance to them of an acquaintance or relative who had fallen asleep in Christ would be a certain way of revealing Christ's return and this method is not without scriptural precedent (Matt. 27:52-53) at a time of great significance in the divine plan, but a more probable way will be to confront each responsible individual with the angel who has been appointed to overshadow his affairs. (See notes on the Judgement seat).
THE METHOD OF TRANSPORTATION TO JUDGEMENT
It is evident from many places in scripture that divine power enables those endowed with it (e.g. the angels; the Lord himself) to traverse immense distances in a very short span of time.
A number of mortals have experienced the effects of this power and have been physically transported by it, namely:
Enoch - Gen.5:24, Heb.11:5
Elijah - 2 Kings 2:11
The 12 disciples - John 6:15-21
Philip - Acts 8 : 39-40
In the case of the disciples in the boat on Galilee, divine power was used to perform a miracle. They were immediately and instantly transported to the shore of the Lake some distance away. Similarly, with Philip it is inferred that he was instantly 'caught away' some 20 miles to Azotus.
Perhaps the responsible will be transported in a similar manner to the precincts of Christ's judgement seat.
BE YE ALSO READY
Do we believe the Lord's coming is near ?
How will we meet him, with joy or with fear ?
Will he be likely to then recognise
In us the foolish or the virgins wise ?
We make the answer as daily we live;
In what we are thinking, in what we give,
In what we may say, in acts we perform,
The pattern of life to which we conform.
Two ways are open, the narrow and broad;
Two masters to serve, the flesh or the Lord;
The world and its joys can claim our real love,
Or affections be set on what is above.
The time is now short, the Lord is at hand:
And when he appears, just where shall we stand ?
Some on the left will depart into night,
Who can imagine their terror and plight !
But Ο for the joys of those on the right,
Exulting in praises, in glory and might !
Then let us be ready, able to pray,
With trembling, yet gladly, "Come, Lord, today'