READ all of the following please--
Heb 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.
Heb 11:2 For by it the elders obtained a good report.
Heb 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
Heb 11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.
Heb 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Heb 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
Heb 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
Heb 11:8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
Heb 11:9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
Heb 11:10 For he looked for a city which hath foundations, whose builder and maker is God.
Heb 11:11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
Heb 11:12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
Heb 11:13 THESE ALL DIED IN FAITH NOT HAVING RECEIVED THE PROMISES, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
Heb 11:14 For they that say such things declare plainly that they seek a country.
Heb 11:15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
Heb 11:16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: FOR HE HATH PREPARED FOR THEM A CITY.
Heb 11:17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
Heb 11:18 Of whom it was said, That in Isaac shall thy seed be called:
Heb 11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
Heb 11:20 By faith Isaac blessed Jacob and Esau concerning things to come.
Heb 11:21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
Heb 11:22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
Heb 11:23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.
Heb 11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;
Heb 11:25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Heb 11:26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
Heb 11:27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
Heb 11:28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
Heb 11:29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.
Heb 11:30 By faith the walls of Jericho fell down, after they were compassed about seven days.
Heb 11:31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
Heb 11:32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
Heb 11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
Heb 11:34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
Heb 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
Heb 11:36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
Heb 11:37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;
Heb 11:38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
Heb 11:39 And these all, having obtained a good report through faith, RECEIVED NOT THE PROMISE:
Heb 11:40 God having provided some better thing for us, that THEY WITHOUT US SHOULD NOT BE MADE PERFECT.
They didn't see the PROMISE. What promise? The promise of the city God prepared for them. Why hadn't they received it? Because when they died, they entered death's sleep of unconsciousness. They didn't go to the city in heaven. Why? Because THEY without US are not made perfect. We are made perfect when we are changed from corruptible to incorruptible, from mortal to immortal, and that will happen for ABRAHAM when it happens for US! What a beautiful thing, what a perfect moment that will be. The amazing fairness, the all-encompassing love for all of us, that we will all gain heaven's reward at the same moment! Those sleeping death's sleep will have not known thousands, hundreds, or even a single year has passed from when they last lived. All they'll remember is it will be as if they fell asleep and then when they wake up it's to the glory of their Lord and Savior, their King, Jesus Christ calling for them to meet Him in the air and to be with Him forever! It is then that all the loved ones reunite with Christ, all together on that most glorious of all days! THEY with US made perfect receiving the promise of GOD!
Glory hallelujah! All through the mercy and grace the love of our LORD and SAVIOR JESUS CHRIST now and forever ! AMEN!!!!!!!
*******
Act 24:15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
*******
(EXCERPT)
The unjust will be resurrected, though some object to this truth. The article we've been studying is vindicating the truth of the resurrection of the unjust- scripturally, logically.
A Vindication of the Doctrine of the Resurrection of the Unjust
By J.H. Waggoner
(continued)
Emphatic and decisive as are the words of Peter in his second letter, they are not more so than are the words of Paul in Rom. 2. He speaks of those who despise the riches of God's grace, and who refuse to repent, as treasuring to themselves "wrath against the day of wrath, and revelation of the righteous judgment of God." Verse 5.
The expositions of this scripture by the OPPONENTS of the resurrection of the wicked, are but a rehash of the well-known comments of Universalists. There are several points in the apostle's argument to be noticed:
1. The day of wrath and judgment.
2. Every soul of man is subjected to this judgment.
3. Mankind are divided into two classes, each having an interest in the events of that day.
a. Seekers for immortality, who work righteousness, who will have glory, honor, peace, and eternal life. Verses 7, 10.
b. The contentious and disobedient, who will be subjected to indignation and wrath, tribulation and anguish, verses 8, 9, whose destiny is specially referred to that day. Verse 5.
(OBJECTION/COMMENT-)But here it is objected that, as this tribulation and wrath is "to the Jew first," it is thereby proved to be a national infliction and HAS ALREADY been fulfilled, as wrath has come "to the uttermost" upon them. Life from the Dead, p. 71.
Now as regards 1 Thess. 2:16, it certainly cannot mean that "every soul" of the Jewish
nation had ALREADY suffered the wrath of God to the uttermost; and if it does not, it is NOT properly referred to in the above objection. Jerusalem was not overthrown by the Romans until sixteen years AFTER this writing; therefore Paul must certainly mean that by their actions, as described, they had rendered themselves subject or liable to this wrath. The infliction of wrath to the uttermost is the utter destruction of the subject of it, as the Scriptures abundantly PROVE. But every soul of the Jewish nation was NOT then destroyed. How then can the above comment be correct? And the letter to the Romans was written several years later than the first to the Thessalonians. Yet in Rom. 2, he invariably speaks of the future.
But there is another serious difficulty in the way of Eld. Storrs' exposition of this text, wherein he endeavors to prove …
… by verse (Ro.2):9 that wrath or judgment comes not in one particular day or time, but to the "Jew first;" that their judgment is in the past.
Look then at the contrast. Glory, honor, peace, immortality, eternal life, to "every man that worketh good, to the Jew first, and also to the Gentile." (Ro.)Verses 2:7, 10. Does this prove that the faithful Jews will be immortalized and glorified before the Gentiles? It must mean that if their theory and exposition are correct. But on the authority of other definite Scripture statements we may safely say that is NOT the idea of the apostle.
All the dead saints will be raised at once; all the living saints will be changed at once, and all be caught up together to meet the Lord. In all this argument the Jews are shown to have had a pre-eminence in the promises and privileges of God's gracious purposes. See chap. Ro, 3:1, 2; 9:1-5; etc. And of course where greater privileges are given, greater responsibilities rest, and they would stand first in rank to meet the reward of their disobedience. This is, evidently, the idea of this scripture.
And yet a further objection is urged that it no more follows that, because "every soul of man" is to be brought into this judgment, therefore past generations have to be raised to be subjected to it, than because the gospel was to be preached to "every creature," it is necessary that the dead should be raised to hear it. Life from the Dead, pp. 70, 71.
This, and some other statements, I can but read with regret.
(1) All confess that God has the ability to raise the dead for purposes of judgment if he sees fit. (2) All confess that some are raised to receive their reward, according to Rom. 2, for immortality and eternal life cannot be conferred on every one that has sought for them, unless they have a resurrection. (3) The preaching of the gospel is preparatory to the judgment, but does not run into that day; therefore the statements are by no means parallel in their bearing. And, (4) In all these respects there is a vast and acknowledged difference between the acts of judgment on the part of God and the preaching of the gospel by finite, mortal man. Our duties to our fellow-probationers can only relate to the course of our natural lives; God's dispensations and judgments have no such bounds set to them. Such statements as that referred to above, are not arguments, and we leave them, to further consider the text.
All the facts brought to view in Rom. 2, prove that the apostle therein uses the expressions "day of wrath" and "judgment," in the same sense that he has used them in other places, and that the other apostles and the Saviour used them.
"Every soul of man" is a very comprehensive expression; Jews and Gentiles are both included in it-not by implication, but-by direct and express statement. Both are referred to in verses 11-15, and verse 16 is directly related thereto. This speaks of "the day when God shall judge the secrets of men by Jesus Christ." Not of one generation of men-but of men; ALL to whom he has previously referred in the same argument; every soul of man, both Jews and Gentiles; and here I note another point in the argument.
To be continued….
Heb 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.
Heb 11:2 For by it the elders obtained a good report.
Heb 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
Heb 11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.
Heb 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Heb 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
Heb 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
Heb 11:8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
Heb 11:9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
Heb 11:10 For he looked for a city which hath foundations, whose builder and maker is God.
Heb 11:11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
Heb 11:12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
Heb 11:13 THESE ALL DIED IN FAITH NOT HAVING RECEIVED THE PROMISES, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
Heb 11:14 For they that say such things declare plainly that they seek a country.
Heb 11:15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
Heb 11:16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: FOR HE HATH PREPARED FOR THEM A CITY.
Heb 11:17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
Heb 11:18 Of whom it was said, That in Isaac shall thy seed be called:
Heb 11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
Heb 11:20 By faith Isaac blessed Jacob and Esau concerning things to come.
Heb 11:21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
Heb 11:22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
Heb 11:23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.
Heb 11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;
Heb 11:25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Heb 11:26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
Heb 11:27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
Heb 11:28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
Heb 11:29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.
Heb 11:30 By faith the walls of Jericho fell down, after they were compassed about seven days.
Heb 11:31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
Heb 11:32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
Heb 11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
Heb 11:34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
Heb 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
Heb 11:36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
Heb 11:37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;
Heb 11:38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
Heb 11:39 And these all, having obtained a good report through faith, RECEIVED NOT THE PROMISE:
Heb 11:40 God having provided some better thing for us, that THEY WITHOUT US SHOULD NOT BE MADE PERFECT.
They didn't see the PROMISE. What promise? The promise of the city God prepared for them. Why hadn't they received it? Because when they died, they entered death's sleep of unconsciousness. They didn't go to the city in heaven. Why? Because THEY without US are not made perfect. We are made perfect when we are changed from corruptible to incorruptible, from mortal to immortal, and that will happen for ABRAHAM when it happens for US! What a beautiful thing, what a perfect moment that will be. The amazing fairness, the all-encompassing love for all of us, that we will all gain heaven's reward at the same moment! Those sleeping death's sleep will have not known thousands, hundreds, or even a single year has passed from when they last lived. All they'll remember is it will be as if they fell asleep and then when they wake up it's to the glory of their Lord and Savior, their King, Jesus Christ calling for them to meet Him in the air and to be with Him forever! It is then that all the loved ones reunite with Christ, all together on that most glorious of all days! THEY with US made perfect receiving the promise of GOD!
Glory hallelujah! All through the mercy and grace the love of our LORD and SAVIOR JESUS CHRIST now and forever ! AMEN!!!!!!!
*******
Act 24:15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
*******
(EXCERPT)
The unjust will be resurrected, though some object to this truth. The article we've been studying is vindicating the truth of the resurrection of the unjust- scripturally, logically.
A Vindication of the Doctrine of the Resurrection of the Unjust
By J.H. Waggoner
(continued)
Emphatic and decisive as are the words of Peter in his second letter, they are not more so than are the words of Paul in Rom. 2. He speaks of those who despise the riches of God's grace, and who refuse to repent, as treasuring to themselves "wrath against the day of wrath, and revelation of the righteous judgment of God." Verse 5.
The expositions of this scripture by the OPPONENTS of the resurrection of the wicked, are but a rehash of the well-known comments of Universalists. There are several points in the apostle's argument to be noticed:
1. The day of wrath and judgment.
2. Every soul of man is subjected to this judgment.
3. Mankind are divided into two classes, each having an interest in the events of that day.
a. Seekers for immortality, who work righteousness, who will have glory, honor, peace, and eternal life. Verses 7, 10.
b. The contentious and disobedient, who will be subjected to indignation and wrath, tribulation and anguish, verses 8, 9, whose destiny is specially referred to that day. Verse 5.
(OBJECTION/COMMENT-)But here it is objected that, as this tribulation and wrath is "to the Jew first," it is thereby proved to be a national infliction and HAS ALREADY been fulfilled, as wrath has come "to the uttermost" upon them. Life from the Dead, p. 71.
Now as regards 1 Thess. 2:16, it certainly cannot mean that "every soul" of the Jewish
nation had ALREADY suffered the wrath of God to the uttermost; and if it does not, it is NOT properly referred to in the above objection. Jerusalem was not overthrown by the Romans until sixteen years AFTER this writing; therefore Paul must certainly mean that by their actions, as described, they had rendered themselves subject or liable to this wrath. The infliction of wrath to the uttermost is the utter destruction of the subject of it, as the Scriptures abundantly PROVE. But every soul of the Jewish nation was NOT then destroyed. How then can the above comment be correct? And the letter to the Romans was written several years later than the first to the Thessalonians. Yet in Rom. 2, he invariably speaks of the future.
But there is another serious difficulty in the way of Eld. Storrs' exposition of this text, wherein he endeavors to prove …
… by verse (Ro.2):9 that wrath or judgment comes not in one particular day or time, but to the "Jew first;" that their judgment is in the past.
Look then at the contrast. Glory, honor, peace, immortality, eternal life, to "every man that worketh good, to the Jew first, and also to the Gentile." (Ro.)Verses 2:7, 10. Does this prove that the faithful Jews will be immortalized and glorified before the Gentiles? It must mean that if their theory and exposition are correct. But on the authority of other definite Scripture statements we may safely say that is NOT the idea of the apostle.
All the dead saints will be raised at once; all the living saints will be changed at once, and all be caught up together to meet the Lord. In all this argument the Jews are shown to have had a pre-eminence in the promises and privileges of God's gracious purposes. See chap. Ro, 3:1, 2; 9:1-5; etc. And of course where greater privileges are given, greater responsibilities rest, and they would stand first in rank to meet the reward of their disobedience. This is, evidently, the idea of this scripture.
And yet a further objection is urged that it no more follows that, because "every soul of man" is to be brought into this judgment, therefore past generations have to be raised to be subjected to it, than because the gospel was to be preached to "every creature," it is necessary that the dead should be raised to hear it. Life from the Dead, pp. 70, 71.
This, and some other statements, I can but read with regret.
(1) All confess that God has the ability to raise the dead for purposes of judgment if he sees fit. (2) All confess that some are raised to receive their reward, according to Rom. 2, for immortality and eternal life cannot be conferred on every one that has sought for them, unless they have a resurrection. (3) The preaching of the gospel is preparatory to the judgment, but does not run into that day; therefore the statements are by no means parallel in their bearing. And, (4) In all these respects there is a vast and acknowledged difference between the acts of judgment on the part of God and the preaching of the gospel by finite, mortal man. Our duties to our fellow-probationers can only relate to the course of our natural lives; God's dispensations and judgments have no such bounds set to them. Such statements as that referred to above, are not arguments, and we leave them, to further consider the text.
All the facts brought to view in Rom. 2, prove that the apostle therein uses the expressions "day of wrath" and "judgment," in the same sense that he has used them in other places, and that the other apostles and the Saviour used them.
"Every soul of man" is a very comprehensive expression; Jews and Gentiles are both included in it-not by implication, but-by direct and express statement. Both are referred to in verses 11-15, and verse 16 is directly related thereto. This speaks of "the day when God shall judge the secrets of men by Jesus Christ." Not of one generation of men-but of men; ALL to whom he has previously referred in the same argument; every soul of man, both Jews and Gentiles; and here I note another point in the argument.
To be continued….