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THE RESURRECTION
IT is justly said by the Apostle, that “godliness is profitable unto all things, having the promise of the life that now is, as well as of that which is to come.” Certainly true religion doubles our joys, at the same time that it greatly diminishes our sorrows. Whatever temporal happiness a man of God enjoys, he has, by anticipation, the joys of eternity also added to it; whilst his griefs, whatever they may be, are also proportionably mitigated by the consideration of their transitory nature, their sanctifying efficacy, and their glorious issue. This St. Paul intimates in the passage before us. There were some of the Thessalonian Church who had given way to sorrow in an unbecoming manner; so that, in that respect, they could scarcely be discerned as differing from the unconverted heathen around them. To correct this, he tells them of the glorious prospects which they have in the eternal world, and begs them to look forward to their future destinies, as the means of tranquillizing their minds under all the painful circumstances which might at any time occur.
In the words which we have just read, he declares,
I. The certainty of the resurrection—
The heathen quite derided the idea of the resurrection [Note: Act_17:18; Act_17:32.], deeming it altogether incredible [Note: Act_26:8.]: and some who professed Christianity explained away the doctrine relating to it, and represented the resurrection as a merely spiritual change, which had passed already [Note: 2Ti_2:18.]. Even some of the Thessalonian Church did not appear to be well grounded in it: and therefore St. Paul assured them, that it was a doctrine on which they might fully depend.
They did believe in the death and resurrection of Jesus Christ—
[On these two facts all Christianity was founded, namely, that “Jesus had died for our sins, and had risen again for our justification [Note: Rom_4:25.].” If Jesus had not risen, all their faith in him, and all their hope from him, was altogether vain [Note: 1Co_15:13-18.] — — —]
These facts admitted, the resurrection of man would follow of course—
[The resurrection of our blessed Lord was both an evidence that God can raise the dead, and a pledge that he will. The same power that could raise him, can raise us: nothing less than Omnipotence was necessary for the one; and to Omnipotence the other also must yield. Had Jesus risen merely as an individual, we might have supposed it possible that the power exerted in his behalf would not be exercised for us. But he rose as the federal Head of his people: and what has been done for him, the Head, shall also be done for all his members. He is “the first-fruits of them that sleep.” Now the first-fruits sanctified and assured the whole harvest. We may be sure therefore, that, as “our Forerunner” is gone before, we shall all follow him in due season [Note: 1Co_15:20; 1Co_15:23. with Joh_14:2-3 and Heb_6:20.]. The one gives us a full assurance of the other [Note: Act_17:31.].]
For their fuller instruction, he proceeds to state to them,
II. The order in which it shall be effected—
This perhaps is a matter of curiosity, rather than of any great practical importance: but Paul would not that the Thessalonian Christians should be ignorant of it; and therefore it is not undeserving of our attention. The resurrection then will take place in this order:—
First, the dead will be raised from their graves—
[All that have ever departed out of the world will be restored to life, each clothed in his own proper body. The sea and the grave will yield up those who have long since been entombed within them, and they shall all live again upon the earth [Note: Rev_20:13.]. The text indeed speaks of the righteous only, who had fallen asleep in Christ: but in other passages we are informed that the ungodly also will hear the voice of the Son of God, and, in obedience to it, come forth from their graves [Note: Joh_5:28-29. Dan_12:2.]. Irresistible will be the summons, when “the voice of the archangel, and the trump of God,” shall sound. When Jesus came in his state of humiliation, thousands withstood his voice: but none will, “when he shall come in his own glory, and the glory of his Father, with his holy angels.” The great and mighty, as well as the mean and insignificant, shall come forth alike, each re-united to his kindred body, and each appearing in his own proper character.]
Next, those who remain alive upon the earth will be changed—
[Certainly those who are on the earth will not be changed first; and it appears, that they will remain unchanged, whilst all who have ever died are restored to life. What a surprising sight will it be, to behold such countless multitudes of the children of Adam bursting forth from their graves, and standing up, an innumerable host, in their incorruptible and glorified bodies! — — — But, this once effected, the people who are then living upon earth will be changed in an instant, their mortal and corruptible bodies becoming at once, and without any dissolution preparatory to it, incorruptible and immortal. This is the order which St. Paul has specified also in another epistle: first the trumpet, then the rising of the dead, and then the change of the living [Note: 1Co_15:51-53.]. Well may the Apostle call it a “mystery [Note: 1Co_15:51.].” But as all will then be in that form which they will bear to all eternity, what an amazing difference will then appear in those who once perfectly resembled each other! the godly how beautiful! the ungodly, how deformed! both having either heaven or hell depicted in their very countenances! Amazing sight! how infinitely surpassing all human conception!]
Then will they all together be “caught up to meet the Lord in the air”—
[Yes, into the presence of their Judge must they go: and as the earth would not be a theatre sufficient for the occasion, they must meet the Lord in the air. Blessed, blessed summons to the godly! With what joy will they go forth to meet Him, whom unseen they loved, and out of. whose fulness they received all the grace that ever they possessed, “their spirits being now made perfect,” and “their vile body fashioned like unto Christ’s glorious body!” On the other hand, with what reluctance are the ungodly dragged into his presence! How gladly would they hide themselves from him, if it were possible. Thousands, who were once the great and noble of the earth, and who thought there was none above them to whom they owed allegiance, will now curse the day that they were born, and “cry to the rocks and mountains to cover them” from the face of their offended Lord [Note: Rev_6:14-17.].]
Having stated this, he declares,
III. The blessed issue of it to the saints—
They “shall be ever with the Lord”—
[From him they will receive a sentence of acquittal, or rather of unqualified approbation, “Well done, good and faithful servants.” To his right hand will they be called, as a prelude to the honour he is about to confer upon them. The judgment finished, he ascends with all his bright attendants to the heaven of heavens, the immediate residence of the Deity; and these his redeemed people now ascend together with him, to behold his glory in all its unclouded splendour [Note: Joh_17:21.], and to participate his throne, even as he participates his Father’s throne [Note: Rev_3:21.]. O what fulness of joy do they now possess [Note: Psa_16:11.]! How bright their vision of his glory! how unbounded their fruition of his love! Nothing now could add to their felicity; nor can any thing now detract from if [Note: Rev_7:14-17; Rev_22:3-5.]. That too which constitutes its chief ingredient is, that it will be “for ever.” Were this happiness to be only for a fixed period, however long, it would not be complete: the idea of its ultimate termination would cob it of half its value. But it will be pure and endless as the Deity himself.]
But how different the condition of the ungodly!
[They will be bidden to “depart from him; to depart accursed; to depart into everlasting fire prepared for the devil and his angels.” Alas! alas! what weeping, what wailing, what gnashing of teeth will they experience; and that also for ever and ever! Unhappy creatures! “Good were it for them, that they had never been born.”]
He further suggests,
IV. The improvement that should be made of this subject—
The word translated “comfort,” is in the margin rendered “exhort.” Either sense of the word is just; and therefore we will include both. This subject then should be improved by us,
1. In a way of mutual consolation—
[Have any of us been bereaved of dear and pious friends? “Let us not sorrow, as those who have no hope.” What though they shall not come again to us? it is but a little time, and we shall go to them: and most blessed shall be our meeting at the right hand of God — — — Are we terrified at the thoughts of our own approaching dissolution? It is but “a sleep,” if we belong to Jesus; it is a falling asleep in the Saviour’s arms. What is there terrific in this? O put away your unbelieving fears; and learn to number death amongst your richest treasures [Note: 1Co_3:22-23.] — — —]
2. In a way of mutual exhortation—
[Certainly the thoughts of a resurrection and a future judgment ought to fill us with holy awe: for the consequences of that judgment are such as no words can adequately express, nor any finite intelligence fully comprehend. We then would exhort every one of you, and do ye also exhort one another, in the words of the prophet, “Prepare to meet thy God.” Remember the blessedness “that is here spoken of, is to those only who die in the Lord:” and, if you would die in the Lord, you must live in the Lord: you must be in him, as the branch in the vine, by a living faith; and you must abide in him to your dying hour. Seek then “to be found in him, not having your own righteousness, but the righteousness which is of God by faith in him.” Then may you look forward to death as to a transient sleep, from which you shall awake in the morning of the resurrection, to everlasting blessedness and glory.]