Q.-How are we to regard such scriptures as Jer. 51:39, 57, Rev. 14:10, 11? J. L. H.
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, 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.
Q.-1 Cor. 15:52. What is the connection, if any, between the last trumpet here, and the last of the seven in Rev. 11? M. A.
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. 10:29 denies the exclusion or non-existence of their Father's care in the least thing; 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. 13:34 and Mark 4:34 only assert that apart from parable He spoke nothing then. So Matt. 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; 15:5, χωρὶς alone suits: apart from Him did not anything come into being; apart from Him the disciples can produce no fruit. So Rom. 3:21 does not negative the existence or importance of law, but shows that God's righteousness is now manifested apart from law. In Rom. 4:6 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. 4:13-17. 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, 52; Col. 3:4; 2 Thess. 2:1; Jude 1, 14; Rev. 17:14; 19:14.
Q.-What do you gather from Jude 9? J. D. P.
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. 34:6.