1Th 4:17, Jude 23, Rev 12:5 | Barnes | STEP | Verse 17. Then we which are alive . Those who shall then be alive. See . The word here rendered then, (επειτα) does not necessarily mean that this would occur immediately. It properly marks succession in time , and means afterwards, next , next in the order of events, . There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order , they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation--that the next thing in order, after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air--though, as has been remarked, it will admit of the supposition of such a brief, momentary interval (ενατομωενριπηοφθαλμου ) as shall be necessary to prepare for it. Shall be caught up . The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word αρπαζω in , "the violent take it by force;" , "then cometh the wicked one, and catcheth away ;" , "that they would come and take him by force;" , "the wolf catcheth them ;" , "the Spirit of the Lord caught away Philip;" , "such an one caught up to the third heaven ." Also, ; . The verb does not elsewhere occur in the New Testament. In all these instances there is the idea of either foreign force or violence, effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however, as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their bodies then be such that they will have the power of locomotion at will from place to place? In the clouds . Gr., "in clouds" εννεφελαις--without the article. This may mean "in clouds ;" that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anastasis, 266,) and others. The absence of the article here would rather seem to demand this interpretation. Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world, ; . Comp. . In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus Rabbi Nathan (Midras Tillin, xlviii. 13) says, "What has been done before will be done again, As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time." To meet the Lord in the air . In the regions of the atmosphere -above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the trans- actions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it. And so shall we ever be with the Lord . This does not mean that they will always remain with him in the air--for their final home will be heaven--and after the trial they will accompany him to the realms of glory. , " Come , ye blessed of my Father, inherit the kingdom," etc. The time during which they will remain with him "in the air," is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world, and deciding the eternal doom of every individual "according to the deeds done in the body." There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form any conjecture of the period which will be occupied. (c) "in the clouds" (d) "ever be"

1 Thessalonians 4:17

Verse 17. Then we which are alive. Those who shall then be alive. See 1Thes 4:16. The word here rendered then, (επειτα) does not necessarily mean that this would occur immediately. It properly marks succession in time, and means afterwards, next, next in the order of events, Lk 16:7, Gal 1:21, Jas 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation--that the next thing in order, after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air--though, as has been remarked, it will admit of the supposition of such a brief, momentary interval (ενατομωενριπηοφθαλμου 1Cor 15:51,52) as shall be necessary to prepare for it.

Shall be caught up. The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word αρπαζω in Mt 11:12, "the violent take it by force;" Mt 13:19, "then cometh the wicked one, and catcheth away;" Jn 6:15, "that they would come and take him by force;" Jn 10:12, "the wolf catcheth them;" Acts 8:39, "the Spirit of the Lord caught away Philip;" 2Cor 12:2, "such an one caught up to the third heaven." Also, Jn 10:28,29; Acts 23:10, Jude 1:23, Rev 12:5. The verb does not elsewhere occur in the New Testament. In all these instances there is the idea of either foreign force or violence, effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however, as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their bodies then be such that they will have the power of locomotion at will from place to place?

In the clouds. Gr., "in clouds" εννεφελαις--without the article. This may mean "in clouds ;" that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anastasis, 266,) and others. The absence of the article here would rather seem to demand this interpretation. Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world, Mt 24:30, 26:64; Mk 13:26, 14:62, Rev 1:7. Comp. Dan 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus Rabbi Nathan (Midras Tillin, xlviii. 13) says, "What has been done before will be done again, As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time."

To meet the Lord in the air. In the regions of the atmosphere -above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the trans- actions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it.

And so shall we ever be with the Lord. This does not mean that they will always remain with him in the air--for their final home will be heaven--and after the trial they will accompany him to the realms of glory. Mt 25:34, "Come, ye blessed of my Father, inherit the kingdom," etc. The time during which they will remain with him "in the air," is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world, and deciding the eternal doom of every individual "according to the deeds done in the body." There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form any conjecture of the period which will be occupied.

Jude 23

Verse 23. And others. Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them.

Save with fear. That is, by appeals adapted to produce fear. The idea seems to be that the arguments on which they relied were to be drawn from the dangers of the persons referred to, or from the dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won to embrace religion by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law. Every method is to be employed, in its proper place, that we "by all means may save some."

Pulling them out of the fire. As you would snatch persons out of the fire; or as you would seize on a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by word and gesture show that he was deeply in earnest.

Hating even the garment spotted by the flesh. The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh" there may be an allusion to a garment worn by one who had the plague, or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial law of Moses, by which all those who came in contact with dead bodies were regarded as unclean, Lev 21:11, Nu 6:6, 9:6, 19:11. Or there may be an allusion to the case mentioned in Lev 15:4,10,17; or perhaps to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was proper not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons here referred to. While the utmost effort was to be made to save them, they were in no way to partake of their sins; their conduct was to be regarded as loathsome and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is much wisdom in this counsel. While we endeavour to save the sinner, we cannot too deeply loathe his sins; and in approaching some classes of sinners there is need of as much care to avoid being defiled by them, as there would be to escape the plague if we had any transaction with one who had it.

Not a few have been deeply corrupted in their attempts to reform the polluted. There never could be, for example, too much circumspection and prayer for personal safety from pollution, in attempting to reform licentious and abandoned females.

(b) "fear" Zech 3:2-5 (c) "garment" Rev 3:4,18 (*) "pulling" "snatching"

Revelation of John 12:5

Verse 5. And she brought forth a man child. Representing, according to the view above taken, the church in its increase and prosperity--as if a child were born that was to rule over all nations. Rev 12:2.

Who was to rule all nations. That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws. Compare Barnes on "Da 7:13-14".

With a rod of iron. The language here used is derived from Ps 2:9: "Thou shalt break them with a rod of iron." The form of the expression here used "who was to rule"--οςμελλειποιμαινειν is derived from the Septuagint translation of the Psalm--ποιμαινεις-- "thou shalt rule them;" to wit, as a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock--protecting, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning in the phrase, "with a rod of iron," is, that the dominion would be strong or irresistible--as an iron sceptre is one that cannot be broken or resisted. The thoughts here expressed, therefore, are

(a) that the church would become universal--or that the principles of truth and righteousness would prevail everywhere on the earth;

(b) that the ascendency of religion over the understandings and consciences of men would be irresistible--as firm as a government administered under a sceptre of iron; yet

(c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock. I understand the "man child" here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. The time here referred to would seem to be some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution--perhaps the last of the persecutions under the Pagan Roman empire.

And her child was caught up unto God. This is evidently a symbolical representation. Some event was to occur, or some Divine interposition was to take place, as if the child thus born were caught up from the earth to save it from death, and was rendered secure by being in the presence of God, and near his throne. It cannot be supposed that anything like this would literally occur. Any Divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon--the fierce Pagan power--would be properly represented by this. Why may we not suppose the reference to be to the time of Constantine, when the church came under his protection; when it was effectually and finally saved from Pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defence a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven. This view may derive confirmation from some well-known facts in history. The old Pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church "with Satanic enmity." "Infuriate at the now imminent prospect of the Christian body attaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibiting their assemblies, and degrading and even killing their bishops." Compare Gibbon, i. 325, 326. The last struggle of Pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child; and the safety of the church, and its complete deliverance from Pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of Paganism to retain the supremacy, and to crash Christianity in the empire. "Before the decisive battle," says Milner, "Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Jehovah and Jupiter was now at its height, and drawing to a crisis:" The result was the defeat and death of Maximin, and the termination of the efforts of Paganism to destroy Christianity by force. Respecting this event, Mr. Gibbon remarks, "The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies," i. 326. Christianity was, after that, rendered safe from Pagan persecution. Mr. Gibbon says, "The gratitude of the church has exalted the virtues of the generous patron who seated Christianity on the throne of the Roman world." If, however, it should be regarded as a forced and fanciful interpretation to suppose that the passage before us refers to this specific event, yet the general circumstances of the times would furnish a fulfilment of what is here said.

(a) The church would be well represented by the beautiful woman.

(b) The prospect of its increase and universal dominion would be well represented by the birth of the child.

(d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.

(a) "she" Isa 7:14 (b) "who" Ps 2:9