The Lord’s Coming—The Rapture
Vss. 15-18—The aspect of the Lord’s coming that Paul has been speaking of in verse 14 is the Revelation, or the Appearing of Jesus Christ. When the Lord appears and judges the world in righteousness, “God will bring with Him those who have fallen asleep.” But in order for them to come with the Lord out of heaven, the sleeping saints will have had to be raised from the dead prior to His Appearing. Therefore, in a parenthesis (vss. 15-18), Paul explains how and when this will happen.
Vs. 15—He tells us that what he was about to say is something that he had received by “the Word of the Lord.” In mentioning “the Word,” Paul did not mean that he got it from the written Word of God—i.e. the Old Testament. Nor was he saying that he got it from the New Testament, for it had not been written yet. He meant that it was a special communication, or revelation, that had been given to him from the Lord. Thus, it was not something that was based on theological speculation or conjecture—it came from the Lord Himself! On these grounds, he assures the Thessalonians that “we which are alive and remain shall not prevent [go before] them which are asleep.” Thus, all of the saints (the living and the dead) will go into heaven in a glorified state together.
Vs. 16—Paul proceeds to tell us when this transfer to heaven will take place. He says, “The Lord Himself, with an assembling shout, with archangel’s voice, and with trump of God, shall descend from heaven,” and He will call us all away together. This is the believer’s “blessed hope” (Titus 2:13). It is what Bible teachers call the Rapture. (The word, “Rapture,” is found in the Latin Vulgate Bible, where the words, “caught up,” appear in our English Bibles.) Paul speaks of three things here:
• The “assembling shout”—This is to raise New Testament saints.
• The “archangelic voice”—This is to raise the Old Testament saints.
• The “trump of God”—This is to call away the saints who are alive and remain on earth.
The “shout” awakens “the dead in Christ.” These are Christians who have died down through the years since the day of Pentecost, when the Church began. We know that they are Christians because they are said to be “in Christ.” All believers from the beginning of time have a blessed relationship with the Lord, but only Christians are in this position before God. “In Christ,” literally means to be “in-Christ's-place-before-God.” In order for this to be so, Christ had to ascend to God’s right hand as a glorified Man and send the Holy Spirit, by which believers are linked to Him in that place at God’s right hand. Thus, to be "in Christ" is a distinctly Christian term denoting the believer’s link to Him as the Head of the new creation race. Old Testament saints are not said to have this connection with Christ, even though their souls and spirits are safe with Him in heaven.
Having died in faith, the souls and spirits of these dear Thessalonian believers have gone to heaven to be with Christ while their bodies sleep in the grave. All such could be called “the sleeping portion” of the Church. It is noteworthy that even though death has claimed their bodies, they are still referred to as being "in Christ." This shows that death has not changed a single thing as far as their standing before God is concerned. At the Lord's coming, these Christians will have their bodies rise out of their graves in a glorified state (1 Cor. 15:23, 51-56; Phil. 3:20-21). This is part of the second phase of the first resurrection mentioned previously.
At the same time, the Lord will make Himself heard “with archangel’s voice.” The KJV implies that Michael the archangel will come with the Lord and will utter his voice, but it should be translated “with archangel’s voice.” This suggests that it will be the Lord’s own voice in the character of the archangel. It has to do with the Lord’s calling of the Old Testament saints out of their graves. He had often appeared to His people of old as "the Angel of the Lord," and now, at this moment, He will call them out of their graves with that same voice with which they are familiar. They will rise out of their graves at the same time the "dead in Christ" rise. Even though these are different classes of righteous persons, both the dead in Christ and the Old Testament saints will partake in the second phase of the first resurrection at the same time.
Hebrews 11:40, confirms this, stating that the Old Testament saints will be “made perfect” at the same time as the New Testament saints are perfected. They are referred to as "just men made perfect" (Heb. 12:23). Also, in connection with resurrection, 1 Corinthians 15:23 says, “Christ the first-fruits: afterward they that are Christ’s at His coming.” Those who “are Christ’s” are all the saints of God from the beginning of time who have died, not just the Church. Furthermore, in the book of Revelation, the 24 elders (who represent the New and Old Testament saints) are seen in heaven before the Tribulation judgments occur (Rev. 4-5). The Old Testament saints, therefore, must have been raised sometime prior to the Tribulation period.
The following quotes from respected expositors teach this: “The shout of the Lord is for the Church, the voice of the archangel is for Israel, and the trump of God for [believing] men generally” (Scripture Truth, vol. 30, p. 60). L. M. Grant said, “‘With the voice of the archangel’ is added here. Only Michael is referred to in Scripture as the archangel (Jude 9). Whether there may be others we cannot say. Since Michael is called Israel’s prince (Dan. 10:21), and the dispensation of the Law was ordained by angels in the hand of a mediator (Gal. 3:19), it has been suggested that the archangel’s voice may have some connection with the raising of Old Testament saints at the coming of the Lord” (First and Second Thessalonians, p. 29). H. A. Ironside said, “The archangel in the Old Testament is connected with the Jewish people in a very special way. ‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people’ (Dan. 12:1). When the Lord Jesus comes in fulfillment of these words, not only the saints of this age, but also the saints of all past ages will be included. So the voice of Michael the archangel will be heard at the same time that the Lord gives the awakening shout” (Addresses on Thessalonians, p. 50). W. Macdonald said, “The voice of Michael, the archangel, is commonly understood as being a command for the O.T. saints, since he is so closely associated with Israel (Dan. 12:1; Jude 9; Rev. 12:7). (Believer’s Bible Commentary, p. 2038). Paul merely alludes to the raising of the Old Testament saints here, in verse 16, because his thoughts and focus in this passage were on the Thessalonian believers who were sorrowing over their brethren (fellow Christians) who had died.
The “trump of God” signals the catching away of the living saints who will be “alive and remain unto the coming of the Lord.” These will be “caught up together” with those who are raised from the dead (vs. 17). This is “the last trump” mentioned in 1 Corinthians 15:52. It is not, however, “the great trumpet” in Isaiah 27:13, Matthew 24:31, and Revelation 11:15, which has to do with the restoration of Israel after the Appearing of Christ. Paul then gives the assuring words: “So shall we ever be with the Lord.” (vs. 17b).
The Moment for Which All Other Moments Are Made
This will all happen “in a moment, in the twinkling of an eye” (1 Cor. 15:52). H. E. Hayhoe used to say, “This is the MOMENT for which all other moments have been made.” It will be the first time the Church, which is the bride of Christ, will see its glorified, heavenly Bridegroom! Presently, the deceased saints are “with Christ” in heaven (Phil. 1:23; 2 Cor. 5:8), but they do not have their bodies to participate in what their spirits and their souls are enjoying. But when this moment arrives, we will be instantly glorified like Christ (Phil. 3:20-21), and we will see Him face to face! An Old Testament type of this is seen in Isaac (a type of Christ) lifting up his eyes and Rebekah (a type of the Church) also lifting up her eyes, and they meet for the first time. When this happened, Rebekah “sprang off the camel”—a picture of the Rapture (Gen. 24:63-64).
And shall we see Thy face,
And hear
Thy heavenly voice,
Well known to us in present grace?
Well may our hearts rejoice.
With Thee in garments white,
Lord Jesus, we shall walk;
And spotless in that heavenly light,
Of all Thy sufferings talk.
L. F. #270
The Normal Christian Hope—To Be Called Away to Heaven Without Seeing Death
All through this passage regarding the Lord’s coming (the Rapture) Paul has included himself in this great hope, by stating “we.” He speaks from the perspective of it being the Christian’s normal posture, which is to be called away to heaven without seeing death (Rom. 8:11; 2 Cor. 5:2; Phil. 3:20-21; 2 Thess. 2:1). Being a special vessel and an apostle, it was revealed to Paul at the end of his life that he would be called to heaven through death; thus, he would not be among the number of the living saints who would not see death (2 Tim. 4:6-8). He was willing for this (2 Cor. 5:8) and even desired it, if it was the will of God for him (Phil. 1:23; 3:10-11). The Apostle Peter was told the same thing (2 Peter 1:14). But these exceptions in no way negate the fact that the normal Christian hope is to expect to be called away to heaven without seeing death.
Note: the raising of the saints in a glorified state does not occur in heaven, but here on earth where they lived and died (1 Cor. 15:51-56). There will be a demonstration of complete triumph on the very battlefield in which the saints have fought “the good fight of faith” (1 Tim. 6:12). These saints testified here, fought here, and lost their lives in conflict here, and now they will have victory with Christ on that same battlefield! Paul says, “Then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor. 15:54, 57; 2 Cor. 5:4).
The Lord will then parade the glorified saints through “the air”—the very realm where the devil, “the prince of the power of the air” (Eph. 2:2), has had access and has done his evil work. He will, thus, make an open show of the victory before our spiritual foes. Thus, the same power of God that triumphed by raising Christ from the dead as “the first-fruits” of the first resurrection (Psa. 18:6-19; 1 Cor. 15:23) will be exercised at His coming in the raising of the saints (1 Cor. 6:14; 2 Cor. 4:14; Eph. 1:19-20). The “victory” will be flaunted in Satan’s stronghold, and he and his angels will not be able to resist it, for they are defeated foes! (1 Cor. 15:57). Hence, the saints will leave this scene triumphantly!
Vs. 18—Paul concludes his parenthetical remarks by saying, “So encourage one another with these words.” Thus, he wanted the Thessalonians to spread the word among their number concerning this great truth, and comfort any who had mistaken ideas about their loved ones who had died.
Some Wonderful Results That Await the Saints at the RAPTURE
• We will be with Christ forever (John 14:2-3).
• We will be made like Christ—morally and physically (Phil. 3:20-21; 1 John 3:2).
• We will be re-united to our loved ones who have died in faith (1 Thess. 4:17).
• We will be forever delivered from the physical and spiritual dangers and troubles of earth (Jude 21).
• We will receive the rewards of our labours in this time of Christ’s absence (Matt. 25:19-23; Luke 19:15-19; Heb. 10:35-37; Rev. 22:12).
No Man Knows the Day, nor the Hour, of the Rapture and the Appearing of Christ
The Lord clearly stated that no man knows when He will come at the Rapture (Matt. 25:13 – J. N. Darby Trans.), nor when He will Appear to judge the world in righteousness (Matt. 24:36). It is, therefore, futile to be trying to set dates for either of these events.
Matthew 24:36, is almost universally used among Christians to teach that no one knows when the Rapture will occur. However, this verse is not referring to the Rapture (which happens before the Tribulation period), but to the Appearing of Christ (which happens after the Tribulation – Matt. 24:29-30). The correct verse to use in establishing this point concerning the Rapture is Matthew 25:13. Note: the latter words of this verse in the KJV—“wherein the Son of Man cometh”—should not be in the text, as indicated by their absence in the J. N. Darby Translation. The subject, in Matthew 25:1-13, is the Lord’s coming as the Bridegroom. It is not His coming as the Son of Man. His coming as the Son of Man is always in connection with His coming to judge the world in righteousness, which is His Appearing.