Matthew 25:31-46
Verse 31. When the Son of man, etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, Mt 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears (1.) from the fact that it was in answer to an express inquiry respecting the end of the world. (2.) All nations were to be assembled--which did not take place at Jerusalem. (3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem. (4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem. In his glory. In his own proper honour. With his glorified body, and as the Head and King of the universe, Acts 1:11, Ep 1:20-22, 1Thes 4:16 1Cor 15:24,25. The throne of his glory. This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards. (v) "When" Dan 7:13, Zech 14:5, Mt 16:27, 19:28, Mk 8:38, Acts 1:11, 1Thes 4:16 2Thes 1:7, Jude 1:14, Rev 1:7 Verse 32. And before him, etc. At his coming to judgment, the world will be burned up and destroyed, 2Pet 3:10,12, Rev 20:11. The dead in Christ, i.e., all true Christians--shall be first raised up from their graves, 1Thes 4:16. The living shall be changed --i.e., shall be made like the glorified bodies of those that are raised from the dead, 1Cor 15:52-54, 1Thes 4:17. All the wicked shall rise and come forth to judgment, Jn 5:28,29, Dan 12:2; Mt 13:41,42, Rev 20:13. Then shall the world be judged, the righteous saved, and the wicked punished. And he shall separate, etc. Shall determine respecting their character, and shall appoint them their doom accordingly. (w) "And before him" Rom 14:10, 2Cor 5:10, Rev 20:12 (x) "separate them" Eze 20:38, Mt 13:49 (y) "shepherd divideth" Ps 78:52, Jn 10:14,27 Verse 33. Shall set the sheep, etc. By the sheep are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Jn 10:7, 14-16, 27; Ps 100:3, 74:1, 23:1 On his right hand. The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous. See Eccl 10:2, Eph 1:20, Ps 110:1, Acts 2:25,33. The goats. The wicked. See Eze 34:17. The left. That is, the left hand. This was the place of dishonour, denoting condemnation. See Eccl 10:2. (z) "right hand" Heb 1:3 Verse 34. The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Lk 19:38, Jn 18:37, Rev 17:14, 19:16. Blessed of my Father. Made happy, or raised to felicity by my Father. Mt 5:3. Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17, Gal 4:6,7, Heb 1:14, 1Jn 3:2. Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29,30, Eph 1:4, 5, 11, 12, 2Thes 2:13; 1Pet 1:2, Jn 6:37. This is right and consistent with justice; for, (1.) all men are by nature equally undeserving. (2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me. (3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Jn 5:40, Mk 16:15, 16. (a) "blessed of" Ps 115:15 (b) "inherit" Rom 8:17, 1Pet 1:4 (c) "the kingdom" 1Thes 2:12, Rev 5:10 (d) "prepared" 1Cor 2:9, Heb 11:16 Verses 35,36. I was an hungred. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closest unions of which we have knowledge, Jn 15:4-6; Eph 5:23-32, 1Cor 6:15. This is a union not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Jn 14:19, Rev 3:5, 21, Rom 8:17. Hence he considers favours shown to his people as shown to himself, and will reward them accordingly, Mt 10:40, 42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit--for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to fit them for heaven, 1Jn 3:14,17, Jas 2:1-5, Mk 9:41. Was a stranger. The word stranger means a foreigner, or traveller; in our language, one unknown to us. To receive such to the rites of hospitality was, in eastern countries, where there were few or no public houses, a great virtue. See Gen 18:1-8, Heb 13:2. Took me in. Into your house. Received me kindly. Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. Mt 5:40, Acts 19:16; Mk 14:51,52, Job 22:6, Isa 58:7. (e) "For I was" Is 58:7, Eze 18:7 (f) "stranger" 1Pet 4:9, 3Jn 1:5 Verse 36. Mt 25:35 (g) "naked" Jas 2:15,16 (h) "ye visited" Jas 1:27 (i) "in prison" 2Ti 1:16, Heb 13:2 Verses 37-39. Then shall the righteous, etc. This answer is indicative of humility--a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually said by the righteous, but that this would be a proper expression of their feelings. Verse 38. Mt 25:37 Verse 39. Mt 25:37 Verse 40. One of the least of these. One of the obscurest, least known, poorest, and most despised and afflicted. My brethren. Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11, Mt 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him! (l) "Inasmuch" Prov 19:17, Mk 9:41, Heb 6:10 Verse 41. On the left hand. The wicked. Ye cursed. That is, ye who are devoted to destruction, whose characters deserve everlasting punishment, and who are about to enter into it. To curse, is the opposite of to bless. It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings. Everlasting fire. Fire, here, is used to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that call be conceived. The image was taken probably from the fires burning in the valley of Hinnom. Mt 5:22. It has been asked, whether the wicked will be burned in literal fire-- and the common impression has been that they will be. Respecting that, however, it is to be observed, (1.) that the main truth intended to be taught refers not to the manner of suffering, but to the certainty and intensity of it. (2.) That the design, therefore, was to present an image of terrific and appalling suffering--an image well represented by fire. (3.) That this image was well known to the Jews, Isa 66:24 and therefore expressed the idea in a very strong manner. (4.) That all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity of future torment. (5.) That there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse. (6.) That to us it is a subject of comparatively little consequence what will be the mode of punishment. The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to secure his salvation. As, however, the body will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body, perhaps bearing some analogy to suffering here, in its various forms of flames, and racks, and cold, and heat, and war, and disease, and ungratified desire, and remorse--perhaps the concentration of all earthly woes, all that makes man miserable here, poured upon the naked body and spirit of the wicked in hell, for ever and ever. Prepared for the devil. The devil is the prince of evil spirits. This place of punishment was fitted for him when he rebelled against God, Jude 1:6, Rev 12:8,9. His angels. His messengers, his servants, or those angels that he drew off from heaven by his rebellion and whom he has employed as his messengers to do evil. The word may extend also to all his followers --fallen angels or men. There is a remarkable difference between the manner in which the righteous shall be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for them, but for another race of beings. They will inherit it because they have the same character as the devil, and therefore are fitted to the same place--not because it was originally fitted for them. (m) "Depart" Lk 13:27 (n) "into everlasting fire" Mt 13:40,42, Rev 14:11 (o) "prepared for the devil" Jude 1:6, Rev 20:10 Verse 45. Inasmuch as ye did it not, etc. By not doing good to the followers of Christ, they showed that they had no real love to him. By not doing good to the poor and needy, to the stranger and the prisoner, they show that they have not his Spirit, and are not like him, and are unfit for his kingdom. Let it be observed here, that the public ground of their condemnation is the neglect of duty, or because they did it not. We are not to suppose that they will not also be condemned for their open and positive sins. See Rom 2:9, Ep 5:5, Co 3:5, 6, 1Cor 6:9, 10, Rev 21:8, Ps 9:17, but their neglect of charity, or of doing good to him and his people, may be the public reason of condemning them: (1.) Because he wished to give pre-eminence to those virtues, to excite his followers to do them. (2.) Men should be punished for neglect as well as positive sin. Sin is a violation of the law, or refusing to do what God commands. (3.) Nothing better shows the true state of the heart than those duties, and the true character can be as well tested by them as by open crimes. If it be asked how the heathen, who never heard of the name of Christ, can be justly condemned in this manner, it may be answered: 1st. That Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See Mt 25:40. 2nd. That by neglecting the duties of charity they show that they have not his Spirit--are not like him. 3rd. That these duties are clearly made known by conscience, and the light of nature, as well as by revelation; and men may therefore be condemned for the neglect of them. 4th. That they are not condemned for not believing in Christ, of whom they have not heard, but for a wrong spirit, neglect of duty, open crime; for being unlike Christ, and therefore unfit for heaven. One of the least of these. These on my right hand. My brethren. Those who are saved. (p) "Inasmuch" Zech 2:8, Acts 9:5 Verse 46. And these, etc. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins, but sinners. Besides, sin, as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders. Into everlasting punishment.The original word, here translated punishment, means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, 1Jn 4:18, "Fear hath torment." The verb from which the noun is derived is twice used, Acts 4:21, 2Pet 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition, but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal, or without end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed: 1st. That the literal meaning of the word expresses absolute eternity-- always being, Mt 18:8, 19:16, Mk 3:29, Rom 2:7, Heb 5:9. 2nd. That the obvious, plain interpretation of the word demands this signification. 3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught. 4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be 5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated. 6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears. 7th. That the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever. 8th. That it is confirmed by many other passages of Scripture, 2Thes 1:7,8,9, Lk 16:26, Rev 14:11, Ps 9:17, Is 33:14, Mk 16:16; Jn 3:36. Life eternal. Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2Ti 1:10. Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever. (q) "And these" Dan 12:2, Jn 5:29John 5:22
Verse 22. Judgeth no man. Jesus in these verses is showing his equality with God. He affirmed (Jn 5:17) that he had the same power over the Sabbath that his Father had; in Jn 5:19 that he did the same things as the Father; in Jn 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father. Hath committed, Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Mt 25:31-46, Acts 17:31. (t) "hath committed" Mt 11:27, Acts 17:31, 2Cor 5:10John 5:27
Verse 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom. To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent. Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. Mt 8:19,20. It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be, 1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature. 2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God. 3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Dan 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers. (y) "authority" Jn 5:221 Thessalonians 4:16-18
Verse 16. For the Lord himself shall descend from heaven. Acts 1:11. With a shout. The word here used (κελευσμα) does not elsewhere occur in the New Testament. It properly means a cry of excitement, or of urging on; an outcry, clamour, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. iii. 14; of a multitude of people, Diod. Sic. iii. 15; of a huntsman to his aogs, Xen. Ven. vi. 20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice, like that of an army rushing to the conflict. With the voice of the archangel. The word archangel occurs nowhere else in the New Testament, except in Jude 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others αρχων. The word is not found in the Septuagint; and the only archangel, therefore, which is named in the Scriptures, is Michael, Jude 1:9 Comp. Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels, Rev 8:2. "And I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, xii. 15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13,21, 12:1. Gabriel, Dan 8:16, 9:21 comp. Lk 1:19,26. Raphael, Tobit iii. 17; v. 4; viii. 2; ix. 1, 5; xii. 15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes," Dan 10:13; and as "the great prince," Dan 12:1. Comp. Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra, No. x on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank appertains. Comp. Rev 12:7. 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." On an occasion so august and momentous as that of the coming of the final Judge of all mankind, the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God, deciding the destiny of countless millions 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 "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to raise the dead--for that will be by the "voice of the Son of God," (Jn 5:28,29;) and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts ore,yen; or perhaps it may be for the purpose of summoning the world to the bar of judgment. Comp. Mt 24:31. And with the trump of God. The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself. Mt 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. "Resch Lachisch said, Those who die in the land of Israel, shall rise first in the days of the Messiah." See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other. 1Cor 15:23,51,52. (a) "the Lord himself" Mt 24:30,31 (b) "first" Rev 20:5,6 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. (c) "in the clouds" Revv 11:12 (d) "ever be" Jn 14:3 Verse 18. Wherefore comfort one another. Marg., exhort. The word comfort probably best expresses the meaning. They were to bring these glorious truths and these bright prospects before their minds, in order to alleviate the sorrows of bereavement. The topics of consolation are these: first, that those who had died in the faith would not always lie in the grave; second, that when they rose they would not occupy an inferior condition because they were cut off before the coming of the Lord; and third, that all Christians, living and dead, would be received to heaven and dwell for ever with the Lord. With these words. That is, with these truths. (1) "comfort" "exhort" REMARKS. 1. This passage (1Thes 4:13-18) contains a truth which is to be found in no heathen classic writer, and nowhere else, except in the teachings of the New Testament. For the elevated and glorious view which it gives of future scenes pertaining to our world, and for all its inestimable consolations, we are wholly indebted to the Christian religion, Reason unassisted by revelation, never dared to conjecture that such scenes would occur; if it had, it would have had no arguments on which the conjecture could be supported. 2. The death of the Christian is a calm and gentle slumber, 1Thes 4:13. It is not annihilation; it is not the extinction of hope. It is like gentle repose when we lie down at night, and when we hope to awake again in the morning; it is like the quiet, sweet slumber of the infant: Why, then, should the Christian be afraid to die? Is he afraid to close his eyes in slumber? Why dread the night-- the stillness of death? Is he afraid of the darkness, the silence, the chilliness of the midnight hour, when his senses are locked int repose? Why should death to him appear so terrible? Is the slumbering of an infant an object of terror? 3. There are magnificent scenes before us. There is no description anywhere which is more sublime than that in the close of this chapter. Great events are brought together here, any one of which is more grand than all the pomp of courts, and all the sublimity of battle, and all the grandeur of a triumphal civic procession. The glory of the descending Judge of all mankind; the attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangour of the archangel's trumpet; the bursting of graves and the coming forth of the millions there entombed; the rapid, sudden, glorious change on the millions of living men; the consternation of the wicked; the ascent of the innumerable host to the regions of the air; and the solemn process of the judgment there--what has ever occurred like these events in this world? And how strange it is that the thoughts of men are not turned away from the trifles--the show--the shadow--the glitter--the empty pageantry here--to these bright and glorious realities! 4. In those scenes we shall all be personally interested. If we do not survive till they occur, yet we shall have an important part to act in them. We shall hear the archangel's trump; we shall be summoned before the descending Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom, is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day? 5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be (1.) the descent of the Judge with the attending hosts of heaven; (2.) the raising up of the righteous dead; (3.) the change which the living will undergo, 1Cor 15:52; (4.) the ascent to meet the Lord in the air; and (5.) the return with him to glory. What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his propose was to comfort the afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From Jn 5:28,29: however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air. (Typist's note: Barnes assumes a GENERAL judgment. Others believe that the Christian, whose eternal destination has already been determined, will be judged at THE BEMA seat with regard to REWARDS. The WICKED will not be raised until the end of the Millenial Reign and will be judged at THE GREAT WHITE THRONE judgment.) 6. There is no intimation here of a "personal reign" of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend "from heaven" to the regions of "the air," and there will summon the living and the dead to his bar. But there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand: or more years; that the Jews will be re-collected in their own land that a magnificent city or temple will be built there; or that saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is romance--splendid and magnificent indeed as an Arabian but wholly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the "personal reign" of Christ, and the important part which the risen saints were to play in that great drama! How can it be accounted for that the apostle did not advert to it? Would a believer in the "personal reign" now be likely to omit so material a point, in a description of the scenes which are to occur at the Second Advent?" 7. The saints will be for ever with the Lord. They will dwell with him in his own eternal home, Jn 14:3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, that they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire---that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped for ever from the dominion of death. What a glorious prospect is this! Assuredly we should be willing to endure pain, privation, and contempt here for the brief period of our earthly pilgrimage, if we may come at last to a world of eternal rest. What trifles are all earthly sorrows compared with the glories of an endless life with our God and Saviour! 8. It is possible that even the prospect of the judgment-day should be a source of consolation, 1Thes 4:18. To most men it is justly an object of dread--for all that they have to fear is concentrated on the issues of that day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and Friend; and just in proportion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of the judgment may be more than the mere absence of fear and alarm. it may be to him the source of positive joy. It will be the day of his deliverance from death and the grave. It will confirm to him all his long-cherished hopes. It will put the seal of approbation on his life spent in endeavouring to do the will of God. It will reunite him to his dear friends who have died in the Lord. It will admit him to a full and glorious view of that Saviour whom "having not seen he has loved;" and it will make him the companion of angels and of God. If there be anything, therefore, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with the Second Advent of our Lord, and the prospect of standing before him clothed in the robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of the redeemed of all ages and lands.1 Peter 4:5
Verse 5. Who shall give account. That is, they shall not do this with impunity. They are guilty in this of a great wrong, and they must answer for it to God. That is ready to judge. That is, "who is prepared to judge"-- τωετοιμωςεχοντι. See the phrase used in Acts 21:13: "I am ready not to be bound only, but also to die at Jerusalem." 2Cor 12:14 "The third time I am ready to come to you." Compare the word ready--ετοιμος in Mt 22:4,8, 24:44, 25:10, Lk 12:40, 22:33, 1Pet 1:5. The meaning is, not that he was about to do it, or that the day of judgment was near at hand--whatever the apostle may have supposed to be true on that point--but that he was prepared for it; all the arrangements were made with reference to it; there was nothing to hinder it. To judge the quick and the dead. The living and the dead; that is, those who shall be alive when he comes, and those in their graves. This is a common phrase to denote all who shall be brought before the bar of God for judgment. Acts 10:42. 1Thes 4:16; 1Thes 4:17; 2Ti 4:1. The meaning in this connexion seems to be, that they should bear their trials and the opposition which they would meet with patiently, not feeling that they were forgotten, nor attempting to avenge themselves; for the Lord would vindicate then when he should come to judgment, and call those who had injured them to an account for all the wrongs which they had done to the children of God. (*) "quick" "Living"
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