Scripture Queries and Answers: JER 51:39, 57, REV 14:10, 11; Last Trump; Without; Dead and Living Saints; JUD 9

Narrator: Chris Genthree
Jeremiah 51:39; Jeremiah 51:57; Revelation 14:10‑11  •  5 min. read  •  grade level: 8
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A.-The “perpetual sleep” is through man's day with which the O. T. was conversant. The Chaldean Babylon should never wake. And so it has been. Rev. 14:10, 1110The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Revelation 14:10‑11) pierces more deeply as divine judgment on individual worshippers of God's enemy, and “forever” has the unlimited force of the N. T. Christ has brought to light, not only life and incorruption, but the second death and everlasting judgment. “Seventy years” in no way measure Babylon's doom, but the chastening of the land and people of Judæa; and the rejection of the Messiah has again sealed their desolations till the day of Jehovah brings them deliverance.
A.-The figure of the trumpet sounding, and of the final one, is common to both; but the connection of each is wholly different. In Rev. 11 it is the culmination of God's loud warnings of judgment, after both Judaism and Christendom had run their sad, sinful, and apostate course. The day of Jehovah follows. In 1 Cor. 15 it is the close of the Christian testimony in the triumph announced by that figure when the risen Lord not only raises the dead saints but changes the living at His coming. “The last trump” seems to be drawn from what all in that day knew so familiarly, the final signal when, after preparatory tokens to guide, the last sound was given for a Roman legion to quit their old encampment and march.
Q.-What is the difference between ἄνευ and χωρὶς, as both mean “without”? D.
A.-The first expresses privation or non-existence; the second only separation, or apartness. Thus on the one hand Matt. 10:2929Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. (Matthew 10:29) denies the exclusion or non-existence of their Father's care in the least thing; 1 Peter 3:11Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; (1 Peter 3:1) shows how unbelieving husbands may be won absolutely without the word by the pious conduct of saintly wives; and 4:9 would have hospitality quite without a murmur. On the other hand Matt. 13:3434All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: (Matthew 13:34) and Mark 4:3434But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. (Mark 4:34) only assert that apart from parable He spoke nothing then. So Matt. 14:2121And they that had eaten were about five thousand men, beside women and children. (Matthew 14:21) and 15:38 may not deny the presence of women and children, as ἄνευ would, but do not count them. In John 1:3; 15:53All things were made by him; and without him was not any thing made that was made. (John 1:3)
5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:5), χωρὶς alone suits: apart from Him did not anything come into being; apart from Him the disciples can produce no fruit. So Rom. 3:2121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (Romans 3:21) does not negative the existence or importance of law, but shows that God's righteousness is now manifested apart from law. In Rom. 4:66Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, (Romans 4:6) ἄνευ (privation) of works would never do, but χωρὶς apart from them.
Q. What is the Lord's way of bringing the dead saints in company with the living ones into the kingdom at His coming? A. W.
A.-The answer is given expressly in 1 Thess. 4:13-1713But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:13‑17). It was raised by the death of some believers at Thessalonica to the astonishment of their brethren. So full of immediate expectation were they as to be stumbled by the event. They had exceeded the error of those in Jerusalem who wrongly inferred that John was not to die, but to be found alive when the Lord came. The Thessalonians still more extravagantly assumed that no Christian could die before it. But neither the Lord in the Gospels nor the Holy Spirit when come gave any warrant for it. Again, the martyrdom of Stephen and James (son of Zebedee) was so publicly known, to speak of nothing else, as to prove its fallacy by the simple facts. Nor can we doubt that many had already fallen asleep both in Judæa and among the nations.
The apostle here therefore explains how the Lord will act at His coming. So far from unavailing sorrow and unintelligent disappointment, they should rejoice that God will bring with Jesus those put to sleep by Him, This will be for introducing the kingdom; but how? Are not the living to precede those that sleep? Certainly not. For the Lord Himself shall descend from heaven with an assembling shout, with archangel's voice, and with the trump of God; and instead of being anticipated, still less of losing their place in the kingdom, “the dead in Christ shall rise first, then we the living that survive shall be caught up together with them in clouds to meet the Lord in the air; and so shall we ever be with the Lord.” He comes for the saints, dead and living, to be thenceforward forever with Him; so that, when the moment arrives to come in His kingdom and in the execution of the judgment that precedes its establishment in peace, they all follow Him out of heaven, and are manifested with Him in glory. Compare 1 Cor. 15:23, 51, 5223But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)
51Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:51‑52); Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4); 2 Thess. 2:11Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (2 Thessalonians 2:1); Jude 11Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1), 14; Rev. 17:14; 19:1414These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:14)
14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. (Revelation 19:14).
A.-We know from Dan. 12 that to Michael the archangel is confided by God the chief place of guardianship over Israel. He it is who “at the time of the end,” when the final collision of the powers rages in and around Jerusalem, shall stand up for the children of Daniel's people. It was no new interest of his. Jude was inspired to recall the thrilling fact of the unseen world, that even so early as at Moses' death there was a contention between him and the devil about the dead body. Doubtless the adversary's aim as ever was to deceive and destroy thereby; and it may be by setting up for adoration that relic of him whom when living he stirred them up to disobey, oppose, and revile. Even Michael railed not against Satan but said, Jehovah rebuke thee. Compare Zech. 3. It is for the vilest to revile those whom God honors in any way. Jude helps to fill in the sketch drawn in Deut. 34:66And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day. (Deuteronomy 34:6).