Exposition of 1 Thessalonians, Chapter 4 · Verse 15,16,17
VERS. 15.16.17.
For this we ſay vntounto you in the Word of the Lord, that we which liue, which remaine at the comming of the Lord, ſhall not preuent them which ſleepe.
For the Lord himſelfe ſhall deſcend from Heauen with a ſhout, with the voice of the Archangell, and with the Trumpe of God, and the dead in Chriſt ſhall riſe firſt.
Then we which are aliue, and remaine, ſhall be caught vp together with them in the Clouds, to meet the Lord in the Aire; and ſo ſhall we be euer with the Lord.
THe Apoſtle goes on in his purpoſe, ſetting downe new arguments of Conſolation, in reſpect of the dead. In theſe Verſes wee hauehave one, taken from the order of our Glorification; wherein, they that are dead in the Lord, hauehave preeminence aboue thoſe that are found aliue at his comming: And thereby takes occaſion to explaine the order & courſe of the Lords dealing at his ſecond comming. And becauſe it is a ſecret ſtrange to Reaſon, to win it the more credit, he prefaceth thereto, verſ. 15.
So that in the words we hauehave three things to conſider, firſt, the prerogatiue of the dead aboue the liuing at the comming of Chriſt, ſecondly, the explication, thirdly, the confirmation thereof. Take we the words as they lye in order.
Queſt. This we ſay vntounto you in the word of the Lord. The queſtion is, where Paul had this from the Lord? whether from ſome other grounds of Scripture, or by ſpeciall reuelation, or by tradition?
Anſw. It matters not much to enquire: what hee ſpeakes of the eMat. 24.31. Iob. 5.28, 29.laſt trumpe, and miniſterie of Angels in the reſurrection; of the voyce of the Lord, and his deſcending from heauen, wee hauehave extant in the Euangeliſts.
What he here ſpeakes touching the order of proceedings at Chriſts comming, is found no where but in this Apoſtle: whether this were amongſt the ſpeciall f2. Cor. 12.1.reuelations, he had in his extaſie, or at ſome other time diſcouered, we need not enquire: we know him of that number, that ſpake by inſpiration of the holy Ghoſt.
Whereas to win credence to this myſterie, he prefaceth with mention of the word of God, ſuppoſing it ſufficient to procure faith to ſtrangeſt ſecrets; we learne, that in ſtrangeſt mysteries and ſecrets fartheſt aboue the reach of reaſon, our inquiries muſt ſtay, when once we are aſſured the mouth of the Lord hath ſpoken them. Therefore we may obſerue, it hath bene an imputation and blemiſh to them that hauehave queſtioned things ſtrangeſt to reaſon, once vttered in the Word of the Lord; as togGen. 18.23. Sarah, in the promiſe of a ſonne to be borne in her old age, after ſo long barrenneſſe,hLuc. 1.18, 20. in Zacharie, father of Iohn Baptiſt, iNum. 11.21, 22.in Moſes, &c.
Vſe. It teacheth vsus to captiuate our Reaſon to the word of God, and not to giuegive it libertie, curiouſly to ſearch beyond reuelations; but to make this the vtmoſt period of our inquiſition, The mouth of the Lord hath ſpoken it. To tell you how many hauehave fallen into errours and hereſies damnable, by giuing reines to reaſon in this kinde, were endleſſe. We are not, I thinke, vnacquainted, how in that great myſterie of the Trinitie, ſome, by this meanes hauehave bin blinded, whiles willing to make that tranſcendent myſterie hold correſpondence with the ſhallow conceit of their vnderſtanding, they hauehave vaniſhed away in their apprehenſions, and growne to deny that myſterie, ſo plainly taught vsus in the Word of God. Whence grew Arius to his hereſie, denying the eternall generation of the Sonne from the Father, and his equalitie vntounto him in power, wiſedome, eternitie, and other eſſentiall properties of the Godhead? ſaue that he could not conceaue things otherwiſe in Gods, then they are in humane generations. And Porphyrie contradicting that Article of the Reſurrection, fell thereto by ouer-far enquirie, not able to conceiue how the ſubſtance of our bodies deuoured by beaſts, and ſo by digeſtion incorporated into their ſubſtance, could againe be ſeuered. Brethren, know we, thatkDeut. 29.29. things reuealed, ſo far as they are reuealed, are ours and our Childrens, and that faith muſt go beyond reaſon in matters ſupernaturall, belieuing what the Lord ſpeakes, euen becauſe he ſpeakes them; though Nicodemus his queſtion cannot be anſwered,lIohn 3.9. How can theſe things bee?
See wee now the priuiledge it ſelfe: its propounded firſt, negatiuely, Wee that ſuruiue, ſhal not preuent them that ſleepe: ſecondly, affirmatiuely, the dead in Chriſt ſhall riſe firſt.
Senſe. It is enquired, how Paul reckens himſelf amongſt thoſe that ſhould be found aliue at Chriſts ſecond comming, ſith he profeſſeth to Timothy, m2. Tim. 4.6.the time of his diſſolution was at hand; and after aduizeth this people,n2. Theſ. 2.2. not to thinke the day of the Lord ſo nigh, as to fall within compaſſe of that generation. A queſtion that much troubled S. Hierome; and much toyles he himſelfe to find out a ſolution, reiecting in truth better expoſitions of others then himſelfe brings any.
Our later Interpreters thinke, the Apoſtle being vncertaine of the time of Chriſts comming, would expreſſe here in his practice our dutie, that is, to ſtand in cōtinuall expectation of Chriſts ſecond comming to Iudgement; and ſo to order eueryevery day, as if it were the laſt day of the world. A duty it is needfull, to oMat. 25.13.watch continually. But that the Apoſtle ſhould vponupon this ground performe it, becauſe he knew not whether it might fall into his life time, is vnlikely, by that caueat giuen, 2. Theſ. 2.
Vnleſſe perhaps we may thinke, that as yet it was not reuealed to the Apoſtle, that the Lords comming ſhould be longer deferred. This once is a truth, The Lord did not at once reueale all things to his ſeruants the Prophets; but, as the Authour to the Hebrewes ſpeakes, foreign, by parcils, as you would ſay, acquainted them with his ſecrets. Inſtance we hauehave in Abraham, that he ſhould hauehave a ſeed of bleſſing, was firſt reuealed; whetherpGen. 15.2. by generation, or adoption, it ſeemes was not till after opened. When its farther made knowne, that it ſhould be of his body by generation, yet whether by Sarah, or ſome other, ſeemes not yet to hauehave bene reuealed, which was in likelyhood the occaſion of theirqGen. 16.2. errour in Hagar; So perhaps in this particular; That there ſhould be a ſecond comming of Chriſt to Iudgement, and that this comming ſhould be ſudden, in a time when it was leaſt expected, was reuealed when Paul wrote this Epiſtle: That it ſhould not be till the r2. Theſ. 2.3.departing from the faith, the reuealing of Antichriſt, and his conſumption, by the breath of the Lords mouth, it may be was an after-reuelation. And this is a ſolution of the doubt not improbable.
Hierome.Another expoſition there is extant in S. Hierome, vnderunder the name of Diodorus, howſoeuer reiected by Hierome, yet more probable then any himſelfe brings. The ſumme of it is thus, Paul reckons himſelfe and his aſſociates amongſt ſuruiuers at Chriſts comming; not as thinking himſelfe and thoſe then liuing ſhould be found of Chriſt in the bodie, but knowing all the Righteous to make one body in Chriſt Ieſus, and himſelfe one of the number; Nos dixit, pro eo quod eſt lustos, de quorum & ego ſum numero: We that remaine, that is, thoſe of the faithfull, that ſhall ſuruiue to Chriſts comming. Thus far of the doubt.
The prerogatiue followes; the dead in Chriſt ſhall firſt riſe, hauing their bodies firſt glorified, and clothed with immortalitie, incorruption, glorious ſplendour, &c. the Lord thus recompenſing their ſeeming diſaduantage, in reſpect of thoſe that know no death, but analogicall tranſmutation.
Obſer. The point of notice is this, The diſaduantages of Gods children, wherein they ſeeme to be caſt behinde their brethren, are euer recompenced with ſome priuiledge or prerogatiue, wherein they alſo hauehave their aduantage. It may ſeeme a prerogatiue of ſuruiuers at Chriſts comming, ouer thoſe that are diſſolued by death, that they without death are clothed vponupon with incorruption; but ſee how the Lord recompenceth their ſeeming diſaduantage; they are firſt glorified in their bodies; rayſed to a glorious life, before the liuing are changed. By plentifull induction it will appeare. It may ſeeme the diſaduantage of vsus Gentiles, that Iewes had firſtſRom. 3.2. the oracles of God committed vntounto them; had the miniſterie of Prophets, yea of the Lord Chriſt himſelfe, the tRom. 15.8.minister of Circumciſion. But how plentifully hath the Lord recompenced it vntounto vsus, giuing vsus more plenty of cleare reuelation, and greater meaſure of grace, then euer he vouchſafed to the Church of the Iewes! that wee may ſay as our Sauiour;uMat. 13.17. What many Prophets, and Kings, and righteous men deſired to ſee, and ſaw not, wee ſee.
Wee may perhaps thinke it to be ſome diſaduantage vntounto vsus, that wee liued not in the dayes of Apoſtles and Prophets, that taught by ſpeciall Reuelation, and vnerring Spirit, what they taught the people of God; but fully is it recompenced vntounto vsus; in that, many of the things which they a farre off beheld in the Prediction, wee with our eyes ſee in the accompliſhment. See it in other particulars of outward or inward eſtate. Diuerſly hath God ordered the ſtate of his children in this life, calling ſome to teach, ſome to be taught; ſome to rule, ſome to be ruled; giuing ſome, Wealth, Honour, Peace; exerciſing others with Pouertie, Infamie, Contempt amongſt men. It is ſtrange to ſee, how emulous wee are one of others preferment in theſe fauours of God; whereas, if wee would rightly weigh it, wee ſhould ſee, that in theſe things, wherein we ſeeme to be caſt behind our brethren, we hauehave in one kind or other our aduantage of them. Their Wealth is more; ſo are their Diſtractions, and Cares, and Spirituall Dangers; their Reckoning larger at the great Audite and Day of Accompts. Is it not well, the Lord hath freed thee from theſe Diſtractions? made thee rich in Faith, giuen contentment, and dayly experience of his Fatherly care in another kind?
In that which ſeemes the greateſt diſaduantage, as that the Lord ſo long keepes vsus on the racke of an accuſing Conſcience, and with-holds the ſenſe of his fauour, in the pardon of ſinnes, I am deceiued, if there be not ſome aduantage to the oppreſſed. Vſually ye ſhall ſee the courſe of their liues more ſtrict; ſinnes, that others without ſcruple ſwallow vp, theſe conſcionably flye from; their ſanctitie, for the moſt part, greater; and ſo, I doubt not, ſhall be their glorie. In a word: Is life ſhort? the paſſage is ſpeedier to the Ioyes of Heauen: Is it prolonged? the more occaſion hauehave they of doing good; their ſeruice greater, and ſo ſhall be their reward. Wee cannot thinke of any diſaduantage of Gods children, wherein they are caſt behind their brethren, but a recompence we ſhall find in one kind or another plentifully rendred into their boſomes.
Vſe. The Meditation, me thinkes, cannot but reſtraine in Gods children all carnall emulation, at the ſeeming preferments of others in the fauours of God. I know not how it comes to paſſe amongſt vsus, ſuch is our ignorance and infirmitie, that the old Poets Complaint may be taken vp amongſt vsus. No man, almoſt, is content with the ſtate God allots him vntounto: EueryEvery man thinkes anothers Condition happier then his owne; and that God hath not dealt ſo liberally with him, as he hath done with others.
The people thinke it is well with Miniſters, whoſe whole life may be ſpent in meditation of the Word of God; whom God hath choſen to be his Inſtruments to ſaue the ſoules of his people. The Miniſter againe thinks it is well with the people, to whom God hath committed care of no ſoules but their owne, and from whom he expects leſſe meaſure of knowledge and obedience. The ſubiects eyes are dazeled with the glorie of a Kingdome; and they are ſure high in Gods fauour, that are eminent in authoritie aboue others. The Magiſtrate againe thinks it is well with the people, whoſe life is moſt retired from publique imployments; how ſecure liue they from enuie of the Ambitions, and from the Curſe of prophane Tongues? In a word, ſo emulous we are moſt, one at the ſeeming aduantages of others by Gods fauour; that hee is a rare man, like IOBSxIob. 33.23. Interpreter, one of a thouſand, who thinks his owne ſtate and condition in eueryevery reſpect beſt for him.
Againſt this emulation, we are ſtored with Reaſons in the Scripture.
As firſt, It muſt be thought of, that the Lord whom we ſerue, is an abſolute diſpoſer of his gifts, in what kind ſoeuer.yMat. 20.15. Is our eye euill, becauſe his is good? Why ſuffer we him not, to doe with his owne what he thinkes good? Who likes the ſawcineſſe of that Begger, that quarrels at his almes, becauſe another fares better? What euer our gifts are from God, they are Eleemoſyna mera, meere Almes; for zRom. 11.35.who hath giuen him firſt?
Secondly, We ſhould conſider, that the ſeruice we do to God, in what place ſoeuer, is acceptable, when it is tendered vntounto him in obedience, and ſingleneſſe of heart; as pleaſing to God is the obedience of the ſubiect, as the rule of the Magiſtrate. Hearing and obeying with an honeſt and good heart, as Teaching in the Congregation. Saith Paul, touching the condition of Seruants;aEph. 6.8. Whatſoeuer good thing any man doth, yea, in place of a ſeruant, the ſame ſhall he receiue of the Lord.
Thirdly, We call God Father, and ſo he is; and cannot but acknowledge his Fatherly louelove to vsus in Chriſt. How ſhould we not be perſwaded, that what he ſees bMat. 7.11.beſt for vsus, that he will giuegive vsus? If Peace were better for thee then Trouble, Riches then Want, Honor then Infamie, makeſt thou queſtion, but the Lord would giuegive it thee? Thou knoweſt not then the bowels of his Fatherly louelove to thee in Chriſt, farre exceeding the louelove of the tendereſt father towards the ſonne of his loines.
Laſtly, let that now propounded, neuer be forgotten; an Argument, me thinkes, forcible to curbe in all men carnall emulation. In thoſe things wherein wee ſeeme to be diſaduantaged in reſpect of our brethren, wee are ſure to hauehave, in one kind or another, our prerogatiue and priuiledge to counteruaile it.