PARTIAL RESURRECTION Archives An Antidote to Larger Hope

236.8 By JOHN R. FISKE. Jr. F541 p 1915 Milan, Kansas.

As we for many years held to the “Fair Chance” theory we are in a position to sympathize with those who believe it. But about twenty-five years ago the truth of partial resurrection came into our life, and after a hard struggle was accepted. It has had a great effect upon us since spiritually for which we thank the Father. We have crossed swords in debate with about thirty representatives of Larger Hope and Universalism; and are in a position to know well the fatal weakness of both systems. The reader will find in the following pages only a part of the argument that can be submitted against Larger Hope. If more proof is desired we would be pleased to grant it. Larger Hope was originated by Geo. Storrs. He started the “Life Believers,” then swung from that extreme to his theory of Larger Hope. So Larger Hope is not seventy-five years old. For over eighteen centuries after the Master s birth there is not a trace histor­ ically of Larger Hope. All is as dark as night. !No one in the whole world believed it. It was first introduced into the one body by J. M. Stephenson and others. For long years it made very slow progress. Very few of the brethren baptized forty or more years ago believed it. Finally C. T. Russell started his propaganda which included Larger Hope. His success among believers has been great. Many have joined the Russellites; others in the church have accepted his teachings in part, such as Larger Hope, non-resurrection of dead bodies and etc. Though Larger Hope is a nineteenth century product, not so with partial resurrection. The ancient Hebrews believed it: “The He­ brews believed the heathen would remain in the death state of Shcol” —.Enc. Brit. V 8. p. 580 under head of Eschathology.” “Is there any hope for those who have laid violent hands on the temple of the Lord? They will be neither damned nor saved; their sleep will be eternal according to the word of the prophets”—Targum of Jonathan on Jer. 51:57. “The former-Hcbrews-believed that only the Israelites shall be raised again”—Adam Clark’s Commentary. Grotius mentions Rabbi Bechai and says of him: “Respecting the Gentiles for he will have resurrection to be the perogative of the Israelites ’ Sanhedron Ch. 10:30: “The generation of the deluge will have no part in the future life.” Ecclesiasticus 44:9: ‘And there are some of whom there is no memorial. Who are PERISHED, AS IF THEY HAD NEVER BEEN; and are become as if they had never been born, and their children with them.” 2 Machabces 7:14: “It is better, being put to death by men, to look for hope from God to be RAISED UP AGAIN by him; for as to thee thou shalt have NO RESURRECTION UNTO LIFE.” Since the Hebrews then believed that “the heathen would remain in the death sleep of Sheol “theii Scriptures fully justi- (1)

Church of God General Conference: McDonough, GA; https://coggc.org/ ficd this belief—Prov. 21:16; Isa, 26:14, 10: 43:17; Jer. 51:57; Dan. 12:2 and etc. Now when the faith was revived by Dr. Thomas he taught the doctrine of partial resurrection in the 30 s and 40’s of the nineteenth century. Later in the 40’s he met the Wilsons and taught them the truth. The Wilsons were at the time Baptists. They having heard Dr. Thomas, later organized the first Church of God in America. Tlios. Wilson writes thus: “When the Wilsons left England for the bailed Stales (in two detachments—1844-1840) it resulted in a change of belief and fellowship. The first migration (Benjamin and James Wilson and families with others) came in contact with Dr. Thomas who had come to believe in the view of life only through Christ, the restoration of Israel, and Christ’s reign on the throne of David in Jerusalem and etc. The second migration had all become believers of the same doctrines. A congregation was formed with regular services; and a paper. The Gospel Banner was issued monthly advocating them at Geneva, 111., by my Uncle Benjamin.” Now here Thos. Wilson writes these founders of our movement had “the same faith” as Dr. Thomas who was a partial resurrectionist at the time. A further proof that Benjamin Wilson believed in a limited resurrec­ tion is the fact he wrote an article for “The Mirror” in June 1901 advocating a partial resurrection under the caption “A Scriptural Inquiry on Resurrection: Limited or Universal.” This same article is in “Words of Life” a book compiled by the late J. 0. Woodruff of Elizabeth, N. J. Benj. Wilson died a few years later a believer in a partial resurrection of the wicked dead. Here then we find B. Wilson who had the “Same Faith" as Dr. Thomas, a believer in a limited resurrection. The brotherhood remained united ’till about 1866, when Dr. Thomas started mortal emergency. This resulted in a split. The wing that followed the doctor were called “Christadelphians;” those who did not were called “The Church of God.” In 1868 J. M. Steph­ enson, who had left the Seventh Day Adventists in 1863, wrote an article favoring partial resurrection which The Restitution published. D. C. Robison twenty or more years ago had it republished in The Restitution. Editor Underwood in commenting on it stated that it had been .published in 1868 without editorial stricture. He said it was evidently then the faith of the brotherhood. The fact that the Christadelphians who split from us in about 1866 still teach it shows too, that it was the faith of the Church of God as a body then. R. G. Huggins, an ex­ editor of The Restitution writes: “Years ago I read all the old litera­ ture— Dr. Thomas’ ‘Heralds,’ Benj. Wilson’s •Banners,’ etc. The first church organized perhaps was at Geneva, 111., by the Wilsons. These old hands went along satisfied with the truth until J. M. Steph­ enson and some other leaders embraced or rather absorbed what is now known as Russellism. They embibed it from Russell and Barber, who went together and started what was culled ‘Barbarism.* Later there was a split between them and Barberism died and Russellism was born.” Here we find Pastor Huggins confirming the foregoing. “During the seventies The Church of God tried working with the Ad­ ventist Christian, but were finally forced to quit it on account of “The World’s Crisis.” Refusing to publish, age-to-come doctrines. During that time though, our main doctrines were thus started in the (2)

Church of God General Conference: McDonough, GA; https://coggc.org/ A. C. body where they linger to this day. On the other hand our people borrowed some of their errors through this association; such as universal resurrection, non-resurrection of the wicked and etc. But the doctrines of a partial resurrection remained in the ascendancy 'till about thirty years ago. Such men as P. Neil, M. Joblin, A. R. Underwood, W. A. Prosser, J. 0. Woodruff, W. H. Wilson, Benj. Wilson, D. C. Robison, A. H. Z.ilmer and a host of others held to these views. One thing that has given great impetus to universal resurrection and probation for the dead is whole conferences like Arkansas and Minnesota have joined the Church of God carrying over Advent Christian ideas. Though so wide spread now, Larger Hope historically, is a departure from the one faith as revived by Dr. Thomas and the Wilsons. Larger Hope teaches that God has withheld a chance for salvation from some who otherwise would have accepted it. Much is said about those who have died in ignorance of the one faith. But why blame God for this? When “the world began” did He not place in man’s hand the one faith with orders to transmit it to all—Act. 3:21; Jude 14:15; Heb. 11:4-6, 13? If these orders had been obeyed would not all have heard? Since man to a certain extent has failed, must God be held responsible for man’s failure? Did not God a second time make it possible for the faith to reach all when in Noah s hands— “a preacher of righteousness’’ was committed the “one faith” 2 Peter 2:5; Heb. 11:7? Since there were but “eight souls saved” and the rest of mankind destroyed, how long did the descendants of these eight retain the faith? But a short while! If the world was enlight­ ened yet a third time; as it was under Adam and Noah, it would be but a short while ’till it would lose the faith again!! Is it not a fact that many of the children of “Soul Sleepers” will not learn the truth? Even if they know it do not many of them soon drift? Thus ever it is with man. Notwithstanding, God has twice made it possible for all to know the faith” since the world began, “He has also sent many prophets, apostles, saints—even his own beloved Son to entreat them to learn of the Father. Yet they will not!! “All day long,” through the ages, God says, “I have stretched forth my hands.”—Rom. 10:21 —to mankind calling in tender accents,” Ho, everyone that thirsteth, come.” Isa. 55:1. Yet they will not respond! Must more be expected of Him for those who fail to respond to these loving calls? God has done even more; “He that cometh to God must believe that He is a rewarder of them who diligently seek Him.”—Heb. 11:6. The eunuch sought Him and found Him. So did Cornelius. For every “Eunuch” there is a “Philip,” for every “Cornelius” there is a “Peter.” If one but seek Him with “all ’ their heart, if he “seekest the truth” “as SILVER or hid treasure” then he shall find the knowledge of God.” —Jer. 20:13; Prov. 2:3-5, Says Jesus, “SEEK and ye shall find.” Matt. 7:7-8, and we believe him. Therefore all that wish to “find the knowledge of God ’ do so, if they comply with these conditions. But those who say to God “Depart from us; for we DESIRE NOT the knowledge of Thy ways.”—Job 21:14—if these die without “the knowledge of Thy ways,” surely we cannot blame the Father. This is eminently fair and just. Enlighten those who desire the knowledge* of God but allow those who “desire not the knowledge of Thy ways” to die ignorant. But enlighten all and it will be done against the will (3)

Church of God General Conference: McDonough, GA; https://coggc.org/ of some who tell God Himself that they desire not the knowledge of Thy ways/1 Must they be enlightened in spite of themselves? Now is it possible that a just God has purposely given some chance in this life and has purposely or neglectfully withheld that chance from others, who would have gladly accepted it? It is not enough to say, “We will make it back for such an unfair nroccdurc now by giving the desired chance ages later!” The question is, would a just God act in such a manner? Here are two men—“A” and “B.” Both would accept the truth if they heard it, but God steps in and extends it to “A” but refuses it to “B” for ag

Church of God General Conference: McDonough, GA; https://coggc.org/ found it then there shall be a future.” If not, then there is no “future” for such and death ends them. A “future” hereafter or resurrection then for all whether good or evil who have “found the knowledge of wisdom;” but no future hereafter or resurrection for all such who have not “found this knowledge.” But the A. V. says “reward.” What of it? “Every man” whether good or evil in the resurrection, has a “reward”—Matt. 1G :27; Rev. 20:12-15; 22:12; Psa. 91:8; 2 Peter 2:12-13; Rom. 2:5-10. Since those who fail to find “the knowledge of wisdom” have no “reward” it follows they are. not in the resurrection. 2 Cor. 2:14-16; Here we are taught wherever “the saviour of his knowledge” goes there follows in its wake “life” and “death.” The definite article “the” shows this “knowledge” to be the sole cause of “life” and “death.” Then wherever this “saviour” does not go, there is no future life nor death for all such not visited. Since all that are in the resurrection come forth either to life or death.—Dan. 12:2; Psa. 9:17. R. V. Gal. 6:5-9; Rev. 20:12-15; 2 Peter 2:9 Diaglot; Job 21:30—it follows that all such in their previous life time had re­ ceived “the saviour of his knowledge” and therefore that all ignorant are excluded from the resurrection. Many of Christ’s parables teach partial resurrection by showing that the wicked characters in them as well as the good ones know Jesus. Thus in the parable of the talents “the servants” were all “called” before their Master and told what to do during his absence —enlightened.—Matt. 25:14-30. They all KNEW what he wanted done. In the parable of the “ten virgins” all knew of the coming of the bride-groom.” In the parable of the “sheep” and “goats” both had met up with their Lord.—Matt. 25:40-45—in the same sense. In the parable of the pounds.—Luke 19—he calls “his ten servants” or all of them before him and tells—enlightens—them what he wants them to do in his absence. Finally, in the parable of the fishes.— Matt. 13:47-48—there are many fishes in “the sea,” but only those in the net both good and bad were drawn out. Some were left in the sea. So the dead in hades are many; but only “many of them.—Dan. 12:2—the ones under the law “able to make alive.”—Gal. 3:21 Diaglot—“shall awake.” Those without that law are left in hades. Jno. 11:24-25; Here “at the last day” two things will happen to believers: THEN the LIVING believer will “never die,” and the dead believer shall live again. The very fact that living believers then “never die" clearly shows that some living ones will then die. Like­ wise the very fact that dead believers then will “live” clearly shows some dead ones then will not live again. In other words: Jno. 11: 24-25 teach a PARTIAL immortalization of the living and a partial resurrection of the dead. How true it is then that only “many of * a part of the dead “shall awake.”—Dan. 12:2. Luke 20:37; Jesus gives here as THE reason why Abraham and others similar to him shall arise is that Jehovah WAS HIS God. Then where that reason is lacking as is the case with some.—Eph. 2:12— there can be no resurrection. But where that reason exists, as was the case with Abraham, Isaac, Jacob and others, resurrection is pos­ sible, and will take place. Jno. 3:16; “Perish” here does not mean the second death for the “second death” would imply a resurrection preceding it. If mankind (5)

Church of God General Conference: McDonough, GA; https://coggc.org/ already was to be raised independent of Jesus whether God pave him or not, then it is a mistake to call Jesus “the resurrection.” Jno.^ 11:25. It is an error also to say, “if Christ rose” not then “even" saints who are “asleep” in death have “perished.”—1 Cor. 15:18. So “perish in Jno. 3:16 refers to the natural death. What then. Without the Christ gift all men would have perished—remain eternally dead —in the natural death. But note! One class at least does not so “perish” since God gave his only begotten son, and they are believers. He does not state or name who will so “perish” or stay in the natural death. If all men are raised from it and none perish in it, then it is idle to say, “Whosoever believeth” will not perish” there, for if all men emerge none can possibly “perish” there. The fact is some do “not perish” there. There is no escape from this argument. It is as firm as a rock. Let objectors squirm or twist as they may. Now since believers do “not perish” in the natural death as 1 Cor. 15:18 shows would be the case without Christ's resurrection, 2 Cor. 3:4 tells us who they are who do perish—Rev. Ver.—there. “If our gospel be hid it is hid to them who perish.” Then the ones “who per­ ish” in the natural death are the ones to whom “our gospel be hid.” But when the savour of his knowledge” comes to those thus perishing it changes their relationship to God. It carries to them either “the savour of death unto death” or of “life unto life.”—2 Cor. 2:14-17. Independent of his “savour” there is no unto another “life” nor “death.” This life is their all.—Psa. 17:14. Now all have sinned but light brings responsibility. In Jno. 3: 18-19; 9:41; 15:22; Rom. 1:18; 2 Cor. 2:14-17, we are told that the ground of the condemnation—Living oracles—is based upon the entrance of “light.” We are taught that their “cloak ’ is removed, and that their “sin remaineth;” that because they “hold the truth in unrighteousness,” God’s “wrath” therefore “is revealed against’’ them; that though “the savour of his knowledge” found them perish­ ing after they reject it, it becomes “the savour of death unto death. This “light” “truth” or savour is the law of faith.”—Rom. 3:27-28— which “saves” the obedient and “condemns” the disobedient.” Mark 1G:15-1G. Enlightment then brings them under and makes them sub­ ject to “the law of faith” either to salvation or condemnation. There­ fore these and these only are to be “judged by the law of liberty.”— Jas. 2:12-13; 1:25. But what about those without law? There is no “ground” for their condemnation;” They have a “cloak” for their sin; God “winks” at their acts.—Acts 17:30; and Rom. 5:13 declare that their sin is not imputed.” If “not imputed” then they can no more be in “the resurrection of condemnation” for their acts then can the righteous whose sins are “not imputed.—Rom. 4:8—can be there. There is no “GROUND” whatever for their “condemnation.” Since they are therefore excluded from “the resurrection of condemnation” for the “condemned” and since their “ignorance.”—Eph. 4:18; Heb. 11:6—excludes them from “the resurrection of life.” It follows that their “resurrection” becomes impossible. Now the foregoing proves conclusively these propositions: 1. The risen wicked were all enlightened before death. There­ fore, everyone of them must “return to Sheol.”—Psa. 9:17 Revised Ver. 2. The unrisen wicked, their “sin” not being “imputed” there is

Church of God General Conference: McDonough, GA; https://coggc.org/ no “ground” whatever for “condemnation.” Therefore they escape future punishment the risen ones receive by not being in the resur­ rection. Now in the direct confirmation of the foregoing that the resur­ rection of the wicked is partial, we invite the reader’s attention to these five additional lines of argument: 1. “They are dead, they shall not live; they are deceased, they shall not rise. Thy dead men shall live, together with my dead body shall they arise.’’—Isa. 2G:14-19. Here we are taught just as sure as one class “shall not live” “shall not rise,” another class “shall live” and “arise.” If God’s “dead men” literally “arise” and “live” then these “lords” who “are dead” literally shall “not rise” nor “live” again. Isaiah says, “They are dead.” Will they live again? He says “they shall NOT live.” “They shall NOT rise,” and we exhort the reader to take the prophet at his word. 2. “The redemption of their soul is precious and it ccaseth for­ ever. But God will redeem my soul from the power of the grave.”— Psa. 49:8-5. Here some are left unredeemed “forever” in “the grave;” but others not of this class God “will redeem from the power of the grave.” 'Non-resurrection from the one class, resurrection for the other, thus agreeing nicely with Isa. 26:15-19, that some who are dead shall not live,” “ not rise.” 3. “They shall sleep a perpetual sleep and not wake saith the King whose name is the Lord of host.” Jer. 51:57. Here the “Lord of host” says of some in the sleep of death that their “sleep” is per­ petual, and will “not wake” from it. Shall we believe the “Lord of Host” in this, or shall we affirm that they will wake? German Ver. —Eternal Sleep. So while the righteous are enjoying “eternal life" these will be sleeping "an eternal sleep.” Since the Lord of Hosts said they will “not wake” we believe Him. Douay Version has it: “Everlasting Sleep.” 4. “Many of them that sleep in the dust of the earth shall awake.”—Dan. 12:2. The words “many of” never mean the whole. They always mean a part of. We earnestly beg the reader to think of one illustration from English literature where they possibly mean the whole. We repeat with emphasis: Get this firmly fixed in mind: These words, “many of” always mean a part of. This being true, then only a part of the dead "shall awake” leaving the other part sleeping a “perpetual sleep and shall not wake saith the Lord.”— Jer. 51:39. The Lord “saith” this: therefore we believe. Now to clinch the foregoing consider (his prayer fully: The Hebrew word “rab” rendered “many” in Dan. 12:2-3-10, either here means a part of mankind, or all of mankind. Reader, take your choice. If it means all men, then all men, “shall awake,” shall “be purified” and “made white;” but if “rab” in these verses means a part of mankind, then only a part of the dead “shall awake,” and just a part of the living “shall be purified and made white.” Reader, which view is your choice? Listen! There is only one and that is a partial resur­ rection of the dead, and a partial purification of mankind. Dan. 12:2-3-10, should forever settle all doubts about partial resurrection. 5. “He shall go to the generation of his fathers, they shall never see light.” Psa. 49:19. The word rendered “never” is “lanetsech" which Gesenius and Young says means to eternity to perpetuity (7)

Church of God General Conference: McDonough, GA; https://coggc.org/ among: their first definitions as to duration. Hence Lessor's Ver. has it “Unto eternity these shall never see light.*’ Then while the saints are spending “eternity” with Jesus they are spending “eternity” sleeping an eternal sleep.” Gcr. 51:57. That all the risen wicked die again is evident for these reasons: “The wicked shall return to Sheol.” Psa. 9:17 R. V. The word “return” shows they are now in “Sheol,” will be raised from “Sheol” and then “return to Sheol.” Make the number few or many who constitute “the wicked” who are raised from “Sheol,” that number whether few or many must “return to Sheol” and down falls future probation for the dead. But who are “the wicked” who come out and then “return to Sheol?” “Even the nation people—who forget God.” They had evidently “the knowledge of God.” 1 Cor. 15:34—but had failed to keep in memory. 1 Cor. 15:11—this knowledge and became forget­ ful hearers.—Jas. 1:25. Therefore, “they return to Sheol.” Let all remember this as an eternal truth: Just as sure as “the wicked” are raised from “Sheol” just that sure they will “return” to “Sheol” for God hath spoken it. Job 21:30: Declares “the wicked are reserved to the day of wrath.” But Rom. 1:18 shows “the wrath” is revealed against “men” who hold “the truth in unrighteousness.” Therefore, “the wicked” who shall be “brought forth” are “men” who “hold the truth in unrighteousness.” Therefore, “men” who do not hold the truth are not “brought forth.” Here of the risen wicked two things are said: “They shall be brought forth “but only to a “day of destruc­ tion.” Hence the more “brought forth” the more victims for the “day of destruction.” The word “reserved” shows their destiny is as much settled before being “brought forth” as are those of Jude 13 for whom is reserved the blackness of darkness forever. If the re­ served ones of Job 21:30 are given a chance to repent after being brought forth, then why not the reserved one of Jude 13? “The unjust are reserved unto the day of judgment to be pun­ ished.—2 Peter 2:9. Now make “the unjust” reserved many or few, two things must certainly happen to them: What are they? They will “come forth” and “be punished.” This punishment Job 21:30 shows to be “destruction.” The Diaglot has it “cut off.” Is there probation in being “cut off?” “Whosoever—be he risen, heathen or what not if such arise— was not found written in the book of life was cast into the lake of fire.” Is there probation in being “cast into the lake of fire?” If not then probation for any of the risen wicked falls flat!” “Whoso­ ever” includes within its scope all risen wicked. Now the destinies of all raised are determined by what they did before entering “the graves.” Hence the utter impossibility of hav­ ing probation extended to them beyond the grave.—Rom. 2:5-4; Matt. 16:20-27; Jno. 5:28-29; Rev. 22:12; 20:12; Gal. 6:7-9; Ecel. 12:15; Matt. 25:31-46. Here we are told that “every man” who is a subject of the judgment received “eternal life” on the one hand; or “wrath,” “woe,” “anguish,” “damnation,” “cast into the lake of fire,” “cor­ ruption,” everlasting fire” and “eternal punishment” on the other. How can probation be extended to these risen ones when “Every soul of man that doeth evil” reaps “wrath,” “woe,” “damnation,” (8)

Church of God General Conference: McDonough, GA; https://coggc.org/ “anguish,” “cast into the lake of fire” and “eternal punishment” for the “works” done before entering “the graves?” Since “the wicked” are to be brought forth to the day of destruction.—Job. 21:00; since they are “reserved to the day of judgment” to be “punished.” 2 Peter 2:9—will that punishment or “destruction” result in their salvation? Since they awake to “shame and everlasting contempt.”—Dan. 12:2 —will that “shame” and “contempt” work their redemption? Since they are then viewed with a “contempt” that is simply “everlasting” in its nature must that “contempt” continue even if they are saved? Will one class of the saved view the other with a “contempt,” that will last through all eternity? If “ever soul of man that doeth evil” receive “anguish” will that “anguish” result in their reformation? Since Psa. 9:17 R. V. says, “The wicked shall return to Shcol,” does not “return” prove these propositions: 1. That the wicked are raised from Shcol. 2. That the wicked so raised, then return to Sheol.” Whether few or many? Then do not. “the unjust” so raised die the second death? These are arguments whose truths are clearly obvious. May the loving Father give the reader grace to accept them. Now in concluding our affirmative arguments may the reader consider these propositions with their references. They show proba­ tion for the dead to be thoroughly unscriptural: 1. Some stubbornly decline to hear the truth. If enlightened it must be accomplished against their “free will.”—Lev. 22:18; Jnl. 3:20; Matt. 11:25-28; Isa. 55:1-3; Zech. 7:11-12; Luke 16:29; Acts 28:2G-27; Job 21:14; 2 Tim. 3:7; Isa. 30:9. 2. As a punishment for not seeking the truth, God instead of enlightening certain ones blinds them. Isa. 29:13-10; Acts 28:27; 2 Thess. 2:10-12. 3. God commands men now to s?ek Him vfrth the sure promise that they will find Him. Jer. 29:13; 1 Chron. 16:11; 22:19; Psa. 105:r; Isa. 26:8-9; Hosea 10:12; Prov. 2:3-5; Amos 5:4-6-8-14; Zcph. 2:e; Heb. 11:6; Matt. 7:7. Hence if any die ignorant of God who at the same time had the capacity to understand the truth, it would follow that he either did not seek God as Jehovah commands men to do or else God has broken His promise which is impossible, to reveal Him­ self to all honest seekers. In either case, God in justice is not com­ pelled to give them another life time in which to seek him. 4. God placed the one faith. Gp. 4:5—into Adam’s hands with orders to transmit it to all succeeding generations.—Acts 3:21; Jude 14; Heb. 11:5-6-13-26; 4:2; Gal. 3:8; 2 Peter 3:9. If through men’s disobedience the message fails to reach all it is not Jehovah's fault, since all they have to do if born in ignorance is merely to feel after Him.—Acts 17:27—with the sure promise of finding Him. 5. The destinies of all raised are decided by the “works” done before death. Hence the utter impossibility on the part of any of them to produce “works” after resurrection that might entitle them to eternal life: Rom. 2:5-10; Matt. 16:26-27; Jno. 5:28-29; Rev. 22:12; 20:12-15; Gal. 6:7-9; Eccl. 12:14; 11:9; Matt. 25:31-46. 6. There are just two classes raised—righteous and wicked; the righteous to eternal life, the wicked to punishments terminating in their "return to Sheol.” Acts 24:15; Jno. 5:23-29; Rev. 20:12-5; Dan. 12:2; Rom. 2:5-10; Gal. 6:7-9; Job 21:30; Psa. 9:17 R. V. This being (0)

Church of God General Conference: McDonough, GA; https://coggc.org/ true, if the heathen live again, it is only to “return to Sheol,” as a part of the wicked. 7. Sinners without law. Rom. 2:12; 5:13—will “not rise.”—Isa. 26:14-19; 8:20 Amer. R. V. 43:17; Jer. 51:39-57; Dan. 12:2; Amos 8:12-14; Prov. 21:16; Luke 20:37; Jude 7; Psa. 17:14; 49:8-15-19-20; 73:22; Eccl. 3:18-20 Amer. R. V. Psa. 88:5-10-12; 58:8; Obadiah 16; Job 24:13-18-20; 20:6-7-10-11; Prov. 24:15; 2 Corn. 4:3; Ep. 4:18. 8. Vast multitudes at Christ’s coming will receive “everlasting destruction” and “rise not again.” 2 Thes. 1:6-9; Isa. 66:15-16; Rev. 19:14-19; Ezck. 20:34-38; 38:14-23; 39:11-21; Zech. 13:8-9; 14:13; Jer. 25:33-27; Isa. 24:20; hence cannot be enlightened. Objections Considered: B Jno. 1:9: “That was the true light, which coming into the world, gives light to every man.”—Anderson’s Ver. See also Diaglot, Liv­ ing Oracles, Rotherham and Weymouth. “Every man” sometimes means all of a class.—las. 1:19; Luke 16:16; l Cor. 4:5; 12:7; Col. 1:23. In view of these texts is it rash to conclude that “every man” John had in mind are “as many as received him?’—Vs. 1200 that is “every man” that “presseth towards the kingdom?” “Whoso ever believeth on me should not abide in darkness.”—Jno. 12:55. Does this not prove that the “every man” alluded to “believed” on Christ, therefore no longer abode “in darkness?” Some stubbornly decline to hear THE TRUTH. If they are enlightened it must be done against their “free will.”—Lev. 22:18; Jno. 3:20; Matt. 11:25-28; Zech. 7:11- 12; Luke 16:29; Acts 28:26-27; Job 21:14. These references declare that some “REFUSED to harken;” that they have “stopped their ears; that they WILL NOT hear;” and say to God Himself, “DE­ PART from us; for we DESIRE NOT the knowledge of thy ways.” Wliat is to be done with these stubborn ones? They arc ignorant and yet “refuse to harken;” “stopped their ears” and “will not hear.” Must force be used? Will God literally force enlightenment on them contrary to their “free will?” If so, would it not destroy their fre"- dom of will? They who have “closed their eyes”.will God force to see in spite of themselves? How th n can Jno. 1:9 mean universal enlightenment? Is it not evident it signifies “every man ’ of a cer­ tain class? Since the gospel is a “law.”—Rom. 3:27-28—and since some “perish without law.”—Rom. 2:12—follow it not they thus “perish” in ignorance? Since some “are lost.”—2 Cor. 4:3-4—that know not the gospel it follows that universal enlightenment must be rejected. “Testified in due time:” If one will examine the margin he will sec it reads: “A testimony in due time.” This is past tense. When then? “Who gave himself a ransom for all a ransom he also gave a testimony, and that “testimony” was in its proper time. That the “testimony” is a past event is confirmed by other translations: “ AA testimony that arrived in due time.”—Murdock’s Syriac. “This is what was testified at the proper times”—Goodspecd. “Who BROUGHT the proof at the right time.”—Fenton. “A fact testified to at its own appointed time.”—Weymouth. Since the “due time then is long in the past, it is a mistake to apply it to some future age. Luke 2:10: This is rendered, “All the people” by Weymouth, Rotherham, Diaglot, Amer. R. V., Fenton and Living Oracles. It is a prophecy to be fulfilled subsequent to Israel’s restoration. Zcch. (10)

Church of God General Conference: McDonough, GA; https://coggc.org/ ] 3:8-9; Ezek. 20:37-38 declares “Two parts'* or the “rebels” shall be “cut off and die,” but “the third part” will be “refined” till God will say “It is my people.” These are recipents of the “great joy.” Jno. 3:17. This announces the Father’s plan; but verse 16 shows that “salvation”—eternal life”—is hinged there on “belief.” Whosoever complies may have everlasting life. If all the world complies then all the world will be saved. But Isa. 66:24, shows that such will not be the case. Therefore these verses do not teach Larger Hope. Rom. 8:19-22: Larger Hope makes “creation” here mean the liv­ ing and the dead. But this is erroneous. If “creation” means all mankind except the saints then since they will be “delivered from the bondage of corruption” and enjoy the “liberty” of “the Sons of God” are they not saved? Is this not universalism? If “Sons of God” gained this “glorious liberty” conditionally will these gain the same thing unconditionally.” Doss “creation” include those who will “reap” corruption” for sowing now to the “flesh.”—Gal. 6:3? If these are excluded as a class then may hot other classes be excluded from creation? Think carefully. “Creation* here does not mean man; it refers to Mother Earth. Listen: “Even the creation waits with eager longing for the Sons of God to be revealed. For creation was not rendered futile by its own choice but by will of Him who thus made it subject, the hope being that creation as well as man would one day be freed from its thralldom to decay and gain the glorious freedom of the children of God.’*—Moffat’s Ver. If Mother Earth can be represented as seeing, trembling, hearing, drinking, fearing, mourning and rejoicing.—Psa. 97:4; Jer. 22:9; Heb. 6:7; Psa. 76:8; Isa. 24:4; Psa. 97:1—it is certain she can be represented as “longing” and “choosing.” The words, “as well as man” shows “creation to be one thing, “man ’ another. Translators and commentators such as Grotius, Michaelis, Luther, Tholuck, Rossnmuller, Bloomfield, Dod­ dridge, Knapp, Robinson, Hodge, Benson and many others affirm “creation” means the “visible creation” or Mother Earth. 1 Tim. 2:5; If this text proves universal enlightenment it also proves universal salvation. But if :t proves not universal salvation it likewise does not prove universal enlightenment. The word “thelo” here rendered “will” is translated “desire” 13 times in the Nsw Testament. Mark 9:35; 1 Tim. 1:7 are examples. Dr. Young says the word means “desire.” Paul “would”—Thelo—that all men were as himself—1 Cor. 7:7. They were not then, have not become so since, and never will be so in the future. So “will” hare could hardly be the right word for “thelo.” See also 1 Cor. 14:5. “Thelo” and its varied forms is here rendered “would.” Try rendering it “will” and note the consequences. “Israel,” says God, “would have none of me.”—Psa. 81:11. “They would none of my counsel; they despised all my reproof.”—Prov. 1:2S-33. He complains of them as lying children that WILL NOT hear the law of the Lord.”—Isa. 30:9-15. How can men who “will not hear the law of the Lord” ever come to the knowledge of the truth? Since the truth is a “law.”—Rom. 3:27- 28—and since some “perish” “without” law.—Rom. 2:12—do not they “perish” “without the truth?” Since the gospel is “hid” to some that “are lost.”—2 Cor. 4:3—is'it not an error to insist on universal enlightenment? Since some “desire not the knowledge of thy ways.” f'n (ID

Church of God General Conference: McDonough, GA; https://coggc.org/ *

—Job 21:14—will this “knowledge” be literally forced on them con­ trary to their free will? “Who wishes all men to be saved.”—Hinds. “Who desires all men to be saved.”—Diaglot. “Who would have all men to be saved.”—Amer. R. V. “Who wants all men to be saved.”—Goodspced. “Who wishes all men to be saved.”—Fenton. “Who is willing for all mankind to be saved.”—Weymouth. Now just because God “wishes,” “desires,” “would” or “is will­ ing” for a thing to happen does not necessarily make things that way. God “wishes” or “desires” that we should not sin, yet we do; so He “wishes” all to be “saved” enlightened and “come to repentance.”— 2 Peter 2:9—even when it is impossible for such to repent again.— Heb. G:4-G. Since God is “willing” that all should come to repent­ ance” yet some will not “repent” so He likewise is “willing for all mankind to come to a knowledge of the truth,” “yet some who “undcr- standeth not” “shall never see light.”—Psa. 49:19-20. We must not think that just because God wills all men’s salvation and enlighten­ ment that it is certain of accomplishment. His will is not always done. It is His “will” that believers “should abstain from fornication” and that “no man go beyond or defraud his brother.”—1 Thoss. 4:3-6; Yet His will in these points failed with some believers.—1 Cor. 5:1; G:8. If His “will” was not done in these cases then rest assured it will not be done with “all men” as to salvation, repentance and en­ lightenment. Just as sure as some “perish without law” just that sure universal enlightenment is an error. Isa. 54:13; Jno. 6:45; Jer. 31:31-35: Here under the “new cove­ nant” when Israel enters “into the bond of the covenant.”—Ezek. 20:37—the Lord having gathered them “in the wilderness” there “pleads with them face to face.” The “rebels” are “purged out” and “shall not enter into the land of Israel.” It is the obedient ones that do that. These enter the “bond of the covenant.”—Ezek. 20:34-38. The Jews already in the land two thirds of them “die,” but “the third part” is enlightened, purified, and saved.—Zech. 13:8-9. They who “enter the land ’ and the third part” are termed, “he that is left.”— Isa. 4:3—“the remnant.”—Isa. 11:11-16—“the remnant of Israel” that “shall not do iniquity.”—Zeph. 2:13. These survivors together with “the left of all the nations” then living.—Zech. 14:16-17—who Jive through the awful slaughter “shall worship the King.” Therefore, these are the ones who know their “King” from the “least to the greatest.” “They” are thus “all taught of the Lord.” Let us not think that the vast multitudes of Jews and Gentiles destroyed shall when Jesus comes are among “the left of all the nations. ’ They, when destroyed shall “rise no more.”—.Jer. 25:32-33-25. It is the “all flesh” from the “least to the greatest.”—Isa. 66:23-24—that “know,” “worship” and are “taught” of their Lord. See Jer. 22:3, where the foregoing is amply sustained. Here a “remnant’ is gathered, enlightened and saved. Though as can be seen from the foregoing that Jer. 31:31-35; Isa. 54:13 apply primarily to the “remnant” of restored Israel, Christ and Paul applies these passages secondarily to the Church of Jesus Christ.—Jno. 6:45-37; Heb. 8:7-13; 10:15-20; 2 Cor. 3:3; Rom. 2:15—for “all” in it know the “knowledge of God.”— Gal. 3:26; 2 Corn. 2:14-16; Heb. 11:6; Eph. 4:18; Acts 8:12. The (12)

Church of God General Conference: McDonough, GA; https://coggc.org/ same logic that would force Isa. 54:13 to prove universal enlighten­ ment would cause Isa. 60:21 to teach univcrsalism which Larger Hope rejects. Acts 3:21: “All things” is limited here by the words which God hath “spoken” by “his prophets.” “Certain things” in the “Prophets” like ancient Babylon, Tyre, and certain ones of the wicked dead will never be restored.—Ezek. 28:19; Jer. 51:62; Isa. 26:14-18; 43:17; Jer. 51:39-57; Fsn. 12:2; Psa. 49:19. But all things subject to restoration spoken of by them will be restored. As “the end of all things.”—1 Peter 4:7—do not mean all men, so the restitution of all things” do not mean all men. The saints “as many” as “the sand.”— Iieb. 11:12-13 are not restored to Adam's condition before he sinned but “raised incorruptible” or “awake in God’s immortal likeness.— 1 Cor. 15:52; Psa. 17:15. Neither arc the wicked raised to such a state, but instead they rise to receive “wrath,” “woe,” “anguish.”— Job. 21:30; 2 Peter 2:9; Rom. 2:5-10; 2 Thcss. 1:6-9—then “return to Sheol.”—Psa. 9:18 R. V.—for “works” done before entering their “graves.”—Jno. 5:28-29; Gal. 6:8-8; Eccl. 11:9, 12:14; Matt. 16:27. 1 Tim. 4:10: “Who is a preserver of all men, especially believers’ —Diaglot, Improved Ver. How? Why in Him now all live, move and have their being. But as to the future what then? “The Lord pre- serveth all them that love him; but all the wicked will he destroy.”— Psa. 145:20. Phil. 2:10-11; Paul—Rom. 14:10-12—-applies this strictly to the church—“everyone of us.” But if his application is rejected then for every knee to bow implies worship. But by whom? Isa. 66:23-24 tells us “all flesh” which looks upon the “carcases” of the wicked. This “all flesh” is said to “worship ’—bow the knee—to God. 1 Cor. 15:26: When Christ reigns he “destroys” this “enemy” and that “enemy” till all arc “destroyed” except the “last.” Now if the destruction of the “LAST” makes alive all his former “enemies” then that would undo the results of Christs “reign” and instead of death being the “last enemy ’ he would become the first in a new series! It is evident then that “every enemy” including the “last” during the “reign” received “everlasting destruction.”—2 Thess 1:9. When one is immortalized death is said to be “abolished” over him. When Christ was immortalized death was therefore abolished over himself, yet millions sleep on. 2 Tim. 1:10. When the saints are im­ mortalized “at the last trump”—; Cor. 15:52-54; Isa. 25:81; Hosea 13:14—death is “swallowed up” as far as they are concerned yet many of the future probationists will contend that millions of the wicked will still sleep on for a while at least. Finally, during the “reign” of Christ and his saints “every enemy” will have been de­ stroyed except the “last. ’ It is evident then before the “last” is eliminated that there is not a wicked person or thing left except the “last.” Only the good are left among the subject. These are mortals. When these are immortalized death is “destroyed” over them; not over the millions of former “enemies” who sleep on forever. When this is accomplished then “all flesh” will “worship” the Lord and gaze upon the “carcases” of His enemies.—Isa. 66:23-24, Not an “enemy” left alive; and all living things in a state of complete harmony. Jude 3: Larger Hope makes a distinction between “common salvation” and “eternal salvation.” This is erroneous. The “com­ mon salvation,” “great salvation” and “eternal salvation” all refer to (13)

Church of God General Conference: McDonough, GA; https://coggc.org/ the same “salvation.” The “common salvation” of Jude 3 means the salvation “common” to all the brotherhood just as much as the “com­ mon faith.”—Titus 1:3—means a “faith” “common” to all the brotherhood. It is just as logical to assume that the “faith” is com­ mon to all men because of a common faith “as it is that “salvation” is “common” to all men because it speaks of a “common salvation.” Now to clinch matters the word “our” is put in before “common salvation” by the Amer. R. V., Goodspeed, Diaglot, Fenton and Roth­ erham. Douary has it “your common salvation.” It is certain “our” or “your” represents “them that are sanctified by God” of versel, and it is* equally certain that the “common salvation” is that of “our”— the church. Ezek. IG:53: The land of Cannan is promised to restored Israel. —Ezek. 37:21-25. This same land was given to Abraham.—Gen. 35:11-12. It reached from the Nile River to the Euphrates.—Gen. 15:18. This includes the Jordan Valley and Sodom.—Gen. 13:11. God's promise to “bring again” the “captivity of Sodom” is explained by Job 42:1—to be “to turn the captivity” of Sodom. In Job’s case his sons, daughters, sheep, etc.-, which were lost remained so; but he was given new sons, daughters, sheep and etc. Zeph. 2:9 shows that Sodom’s new people are to be the “remnant of my people” which the prophet declares shall possess them and not the dead Sodomites. Israel’s return proves they will possess Samaria. It was theirs before the Samaritans had it. Sodom’s “former estate” was “even as the garden of the “Lord.”—Gen. 13:10. It will be the same again.— Ezek. 36:34-35. “Sodom and Samaria “are to be given to Israel” for daughters.” Ezek. 3G:34-35; 16:60. Then in the return of Israel they will be her countries inhabited by her people. Now God saw “good” to destroy the Sodomites with “eternal fire”—Jude 7—which Matt. 25:41-46 shows inflicts “eternal punishment” upon its victims and “eternal punishment” means “eternal destruction.”—2 Thess. 1:9. Since the masses of the Sodomites then have reaped the “vengence of eternal fire” which means “eternal Punishment” these therefore are as eternally dead as will be the risen wicked when they die the second death. But though the masses of them are dead forever, hero and there were Sodomites who had heard Lot “A righteous man” who was vexed with their filthy conversation. “Then, too, the King of Sodom” and many of his men no doubt.—Gen. 14:21-17-18—met up with Abraham and Melchizedeh and thus learned of God so as to be responsible to the “judgment seat of Christ.”. This was B. C. 1513 and Sodom was destroyed B. C. 1498 (?) leaving but fifteen years lying between the two dates. Is it not safe to say among those destroyed by fire were some who had met the “priest of the most high God” and the “Friend of God?” If so since these were rejectors of the truth they must yet answer to God in the day of judgment.—Jno. 12:48. Though destroyed by “fire” it was not “eternal” in its effects on them as it was on the ignorant masses. They are the representa­ tives of Sodom that are yet to meet with executive Judgment.—Matt. 11:22. Since the number of rejectors were few compared to the number in “Chorazin” and “Bcthsaida” it follows the fiery judgment to be meted upon rejectors.—Heb. 10:37—Will reach fewer in Sodom than it will in these cities. Hence the judgment will be more “toler­ able” for Sodom than for these cities. Remember the Sodomites were “wicked”.—2 Peter 2:6-7—and whatever number of them that face (14)

Church of God General Conference: McDonough, GA; https://coggc.org/ “the day of wrath” will also face “the day of destruction” reserved for the “wicked.”—Job 21:30. John 12:32: “And if I be raised on high from the earth will draw all to myself.”—Diaglot; Rotherham. The word “men” is not in the original Greek. Here the “lifting up” of Jesus means—Vs. 33—he was to be crucified. The “all” drawn to him when “the Son of man be lifted up” are not all men but “whosoever believcth in him.” Jno. 3:14-15. In other words: “If I be crucified, I will draw all that be­ lieve unto me.” “All” here is an adjective pronoun and can stand for “Whosoever believcth in him.” Gal. 3:8: “If all nations” here refers to a future time then Zech. 14:1G-17 shows “all the families of the earth” to mean “everyone that is left of all the nations” which survive the awful slaughter when Jesus comes.—Jer. 25:32-33; Isa. 66:15-16-23-24; Zech. 13:8-9. But Acts 3:25-26 shows that the “blessing” to mean “in turning away every one of you from his iniquity.” This happens now to “every­ one” who is turned “from his iniquity” through faith and works.— Rom. 3:25; Gall. 3:9-14—and includes the “remnant” who enter into “the bond of the (new) covenant.”—Isa. 4:2-4; 11:11; Zech. 13:8-9; Ezek. 20:34-38; Jer. 31:31-34. If “all families” means everyone of Adam's race then “everyone of them will be “turned from his ini­ quity.”—Acts 3:26—and universalism would thus be established. Hebrew 9:27: “And as it is appointed unto (these) men once to die but after this the judgment”—Syriac version: “After their death is the judgment.” The word men may mean any number above one. Does “men” in Heb. 9:27 mean all men? Why should it? The same Greek words “TO IS ANTHROPOIS” occurs in Eph. 4:8. Can they possibly mean all men there? Is it not evident that “the men” Christ “gave gifts” unto are “everyone of us.”—Vs. 7—Christians and not all men? If TO IS ANTHROPOIS then in Eph. 4:7-8 means strictly a part of mankind, then could it not in Heb. 9:27? That “men ’ in Heb. 9:27 does not mean all men is evident for these reasons: 1. If “men means all then “the judgment” must be postponed “till after their death.” Syriac Ver. That would limit “the judgment” to the dead. But since Christ will “judge the living and the dead at his appearing” 1 Tim. 4:1—it follows that the judgment will be after the “death” of some men, not all. 2. If “men necessarily means all men then why the expression “all men?” 3. “Men” here cannot mean all for some “are extinct.”—Isa. 43:17—“and shall never rise up again.”—Amos 8:12-14. 4. Since Mark 16:15-16; Jno. 3:18-19; 2 Cor. 2:14-16, clearly teach that salvation and “condemnation ’ are both limited to the en­ lightened, and since the future judgment is executive—Jude 14-15— and deals strictly with those who were “saved” or condemned by the gospel.—Rom. 1:16-18-32; 2:3-6-8—and since there are men who were never saved or condemned by the gospel it follows they cannot be in the “ressurrection of life” for the saved nor the “resurrection of condemnation” for the condemned. Hence they will not “come forth” and therefore will not be judged. Since the men then of Heb. 9:27 cannot mean all, then whom do they mean? Let it be repeated they cannot be all men for Paul says it is “after their death” that they have “the judgment,” and all men will not die before “the judgment.” (15)

Church of God General Conference: McDonough, GA; https://coggc.org/ Then who arc they? They belong: to the class referred to who have come under the saving: and condemning powers of the gospel will have their “secrets” judged according to my gospel.”—Rom. 2:16; Jno. 12:48; Jas. 2:21; 1:25. Just because others die is not sufficient proof to classify them among these men for whom there is no judg­ ment. Other “bear the image of the earth” besides the “we.” Does this fact place them among the “we?” No. 1. Then is it not certain that the men who die, the image of the “earthy” and for whom there awaits a “judgment” are under the law of faith.? 1 Cor. 15:22—the all made alive here are Christians for these reasons: As “in Adam all die.” Certainly means “all that are in Adam die,” so “in Christ shall all be made alive” certainly means “all that are in Christ: shall be made alive. Since those “that are in Christ” arc certainly Christians, it is certain that the ALL thus made alive are Christians. (2). For “all” to die “in Adam” “all” must first be alive “in Adam;” So for “all” to be made alive in “Christ” all must first be “dead in Christ.” Since “the dead” in Christ—1 Thess. 4:16-17—are certainly Christians it is certain the “all” made alive are Christians. (3) Since Vs. 22 is simply explanatory of Vs. 21, it follows that if “the dead” of vs. 21 includes the wicked, then the ones “made alive” in Vs. 22 includes them. Here is where the battle must be won or lost. Who are “the dead” here? Let us trace the expression through the chap­ ter and see: Vs. 35 ask? “How are the dead raised?” “Here again he speaks of “the dead” but does not state who they are. Vs. 52 speaks of “the dead again.” Well, who are “THE DEAD” then of verses 21, 23, 35 and 52? Why “the dead” here are those “raised incorruptible.” Since the ones “raised incorruptible” are certainly Christians it is certain the “all” made alive are only Christians. (4) Now vs. 23 declares “Christ is the first fruits of the resurrection of the dead.” of vs. 21 (vs. 22 is simply an explanatory of vs. 21) Since “the first fruits” of this resurrection of the dead was “raised a spiritual body.”—Vss. 44-45—depend upon it the later “fruits” will be so raised. Since the ones “raised a spiritual body” are certainly Christions it is certain the “all” made alive are Christians. (5) “So also is the reviviscence of the dead. They are sown in corruption; they shall be raised in incorruption."—Vs. 42 Murdock’s Syriac. Here “THE DEAD” or Vss. 21, 23, 35, 42 and 52 “shall be raised in incor­ ruption.” Since this is only true of Christians it is certain the all made alive are Christians. (6) Since Christ is “the first fruits” of the resurrection of the Dead” under discussion, and also “the first fruits of them that slept.”—Vs. 20—follows it not that the dead here discussed are “them that slept.” Since “them that slept” are those “asleep in Christ.”—Vs. IS—follows it not that “the dead” “them that slept” and those that “sleep in Christ” are all the same class? If so, then it is certain the “all” made alive are Christians. Luke 20:38: “They all live unto Him.”—Moffat's Ver. Who are “they?” We shall see. In Mark 12:25-27; Luke 20:35-38 these things are declared of this class of “the dead” who are to rise of whom he speaks: “They shall rise.” “They neither marry nor are given in marriage.” “They are as the angels which are in heaven.” “They are live unto Him.” Neither can they die anymore.” “They are children of God.” Can these five things be affirmed of the risen wicked? Will they he as the angels? Will they not “die any more?” Will they “live unto God?” No. Then it is “they” who are “counted (16)

Church of God General Conference: McDonough, GA; https://coggc.org/ worthy” who are the ones who “live unto Him" in “that resurrection" not the resurrection of condemnation." To “live unto God" means to have the life “that Jesus liveth."—Rom. 6:10—an endless one. Heb. 7:16. Since the dead of Luke 20:35-38 are to “live unto God” as Jesus is said to “live unto God" we conclude that they too, will possess “an endless life" like Jesus. But since “the dead” here spoken of refers to those spoken of in Vs. 35, 36 for he adduces what is said in verse 37 as proof that such will rise, it cannot possibly therefore refer to all men who have ever died. We must remember “the dead" frequently means just a part of the dead.—Matt. 11:15; 1 Cor. 15:52 and such is the case with Luke 20:37. So it is clear that they all live unto God are they that will be “equal unto the angels." This har­ monizes nicely with other parts of the Bible which declares some “are dead" and shall “not rise."—Isa. 26-14—and that but “many of ’ apart of—the dead “shall Awake." Dan. 12:2. Rom. 5:18: As “eis" rendered “for" in Acts 2:38 means “in order to" so here in this passage it evidently means the same. What Paul therefore said was: “Even so by the righteousness of one the free gift came upon all men in order to justification of life”——in order that they might be justified. The “free gift" was the opening of the way to all, since it had been closed against the “all;" but it was the opening of the way to “or in order to * justification. Without man doing anything? No. “Justification” is conditional and depends upon faith and works.—Rom. 3:28; 5:1; Gal. 3:11; Jas. 2:23; Rom. 1:16; Acts 2:38. Now as soon as man had fallen and the way to the tree of life was closed, God in His love and goodness opened up the way. Men did not have to wait till Christ’s literal crucifixion because men must be saved then. Yet in a sense he must be crucified from the beginning in order that men might be saved from the beginning. This he was in God’s plan—Rev. 13:8. God then made known the way of salvation—Acts 3:21; Jude 14-15—if they would walk in it. There is no reason why man universally could have done this. Abel did; Cain did not. And so we have our Abels and Cains all the way down the stream of time; and that is the reason why all were not saved. Mil­ lions are now wanderers out of the way of “understanding” and therefore must “remain in the congregation of the dead."—Prov. 21:16. The “life" that “justification” eventually leads to is not temporal but “eternal," as is proved by Vss. 17, 19, in Rom. 5. Jno. 5:28-29; Does “all” here and in Jno. 10:8 signify all men? If so then universal resurrection and a universe of thieves before Christ are proved. But if one “all" can refer to all of a certain class under consideration then so may the other. But who are the “all” of Jno. 5:28-29? Are we not safe in saying that “all* and “they” refer to the same class? If so, then verse 29 limits the “all" to doers of good and evil. Shall we say under any law? Will the observance or the non-observance of any law confer upon its subjects a “resur­ rection of life” or “of condemnation?" Has the law of the Koran that power? Has the American law? German law? Is it not a fact that the only law which has “the power" to “save” or condemn is the law of faith.—Rom. 3:27; 1:16-18; Mark 16:15-16; Jno. 3:18-19; 2 Cor. 2:14-17? Then does not Jno. 5:28-29 refer to doers of this law. —Jas. 2:12; Rom. 2:12-16; 8:21? As the doers of good. Acts 10:2-22— ignorant of this “law” are not in the resurrection of life."—Acts 11:14 • Eph. 4:18; Heb. 11:6-so the doers of “evil’who are ignorant of thi" (17)

Church of God General Conference: McDonough, GA; https://coggc.org/ “law” Jno. 9:41; 15:22; Rom. 5:13—are not in the “resurrection of condemnation.” They are sinners “without law.”—Rom. 2:12; hence their sin is not imputed.”—Rom. 5:13. It is evident, is it not, that “all” who “come forth” are “they” who “have done” either “good” or “evil” under the law of faith? If so, then all not under that law would be excluded from either “resurrection.” As Moses was not “the resurrection,” Paul says, his “law” was not “able to make alive.” —Gal. 3:21, Diaglot—those under it; since Christ is “the resurrec­ tion.”—Jno. 11:25 it follows that Christ law.—1 Cor. 9:21 is able to make alive “all” under it either to life or “condemnation.” Those “without law” not being under the law which is “able to make alive are left dead. Kindly note that whatever “law” has the power to produce righteousness” is also “able to make alive” its subjects. Since the gospel or law of faith has that “power.”—Rom. 1:16—it follows that it has insurrectional power. Therefore the “all ’ that come forth are they under the “law which is ABLE to make alive” its subjects whether “good” or “evil.” But those not under this law cannot be “made alive” for they are not under the “law which is ABLE to make alive.” This agrees nicely with Jno. 5:21 Diaglot, where it says he “maketh alive whom he pleaseth.” If he has the right to “make alive whom he pleaseth,” he also has the right to leave dead “whom he pleaseth.” Leave all men dead or make all men alive and the privi­ lege in both cases is denied him. Now Dan. 12:2 may be regarded as a Divine Commentary on Jno. 5:28-29 by showing the “all” that “comes forth” are merely “many of” the dead that sleeps in the dust. “Many of,” never means the whole of, but strictly a part of. Hence any interpretation that teaches otherwise is necessarily wrong. Rev. 20:12-15: “The dead” here are limited to those who have done “works” either good or evil. Shall we say under any law? Will the observance of non-observance of any law enroll one’s name in “the book of life” with Paul and his “fellow laborers.”—Phil. 4:2 on the one hand, or hurl one into the lake of fire on the other? Has the law of Moses these powers? The Koran? Is it not a fact that the only law which has “the power” to “save” or “condemn” is the “law of faith” or “law of liberty” by which Jas. 2:12-13 says we “shall be judged.”—Rom. 3:27; i:lG-18; 8:2; 2:12-16; Mark 16:15-16; Jno. 3:18-19; 2 Corn. 2:14-17? If so, then these “works” were done under that law. Therefore those not under that “law” are not among the “dead” yielded up by that “death and hades.” Sine* the sinners among “the dead” resurrected have their sin imputed against them for they are cast into the fiery lake, is it not evident that sinners whose “sin is NOT imputed.”—Rom. 5:14—simply cannot be among these “dead?” If not. then they are not raised. If “Sheol”—“Hades” —“consumes” the “form” of some that “there is NO HABITATION for it.* Psa. 49:14, margin Amer. R. V.—are they any longer in Hades or anywhere else to be delivered up?” As the term “the dead” in 1 Cor. 15:52 means the doers of good only under the law of faith, so the term “the dead” in Rev. 20:21-15 means both classes under the same law. There is no more reason for thinking the dead here means all the dead than it does in ICor. 15:52. Neither does the term “small and great” necessarily include all men who have ever lived. See Rev. 19:18-21; 11:18 that this is correct. Now Dan. 7:10; 12:1-2 speaks of “the judgment” “the books” as being “opened” and “cvcry- one—i” “found” written in the book as being “delivered” and since Rev. 20-12-15 speaks of “the book” as being “opened” and of their being (IS)

Church of God General Conference: McDonough, GA; https://coggc.org/ “judged'’ and “everyone” not found written in the “book” were “east” into the lake of fire. “Here we have positive evidence that Dan. 7:10; 12:1-2; Rev. 20:12-15 speak of the same class of persons. Dan. 7:10; 12:1-2 thus shows that “the dead” delivered up by Hades in Rev. 20:12-15 to be strictly “many of”—a part of—the Dead “sleeping in the dust of the earth.” Here the doctrine of a partial resurrection of the dead is fully established. Since Jno. 5:28-20 is a prediction whose future fulfillment is thus shown by Dan. 7:10; 12:1-2; Rev. 20:12-15 to mean a partial resurrection of the dead, universal resurrection as based upon these texts is thoroughly refuted. Acts 24:15: “There shall be a resurrection or* both just and un­ just”—Anderson’s Ver. The definite article “the” that precedes “dead” and “just” in the authorized Ver., is omitted in the Greek. It is also left out before “dead ’ in Luke 7:22. The latter text reads, “Dead ones are raised.” Were all “dead ones raised * at that time? Is it not evident that “dead ones” here clearly mean a part of the dead? Suppose it read, “dead ones are raised both of just and unjust,” would it not mean the same as “dead ones are raised” but that the ones “raised” were of two classes? Now would it not? Since Paul says, “There shall be a resurrection of dead ones both of just and unjust,’’ why should dead ones both of just and unjust” mean all “dead ones” any more than “dead ones” in Luke 7:22; Matt. 11:15? Is there necessarily any difference whatever in meaning in “dead ones are raised ' or “there shall be a resurrection of dead ones both of just and unjust,” except one is present tense, the other future; one does not name the classes raised, the other does? Since Luke 7:22 is admit­ tedly limited follows it not, that such must be the same with Acts 24:15? The Diaglot Interlinear renders it, “a resurrection about to be of dead ones of just ones, and also unjust ones.” It must be con­ ceded that these versions and Anderson's certainly sustain the fore­ going arguments. “A resurrection of both righteous and unrighteous” — (Rotherham) would be true if only three of each class were raised. Luke 19:10. “And Jesus said unto them: This day has,salvation come to this house as he also is a son of Abraham; for the Son of man has come to seek and save the lost.”—Anderson s Ver. “Jesus said to him: Salvation has today come tc this family; for this man is certainly a son of Abraham. For the Son of man came to search and save the lost.”—Fenton’s Ver. Here “Salvation” for this “MAN” is shown to be the result of Christ s saving “the lost.” The words “for —because—the Son of man is come to seek and save the lost” proves it. Who are “the lost?” Are the lost saved unconditionally? Does not Christ save the “lost” through faith and obedience? Kindly note that verse 10 is based upon what is said in verse 9. 1 Tim. 2:6; Heb. 2:9; The Scriptures teach that Christ’s blood was shed for the sins of all. But the merits to be derived from that blood is strictly conditional. In order to secure “remission of sins” "through that blood. ’—Matt. 26:28—sinners must have “faith” in that “blood."—Rom. 3:25—and then be "baptized into his death.”— Rom. 6:3—and then being thus in the “blood” it “cleanses” them “from all sin.’—1 Jno. 1:7—and makes them “white in the blood of the lamb.”—Rev. 5:14. Having thus secured “forgiveness of sins.”— Eph. 1:7—they obtain “redemption” and are termed the “redeemed” “by the blood.’*—Rev. 5:9. Those who fail to comply with any of these conditions derive no benefits whatever from the death of Christ, having failed to cornplv with the requirements. On the contrary, if (19)

Church of God General Conference: McDonough, GA; https://coggc.org/ ssa there is no sacrifice provided which will "Devour” such as adversaries” __Heb io-*>6-29. But if ignorant of the truth they are neither saved nor condemned. They “are like the beasts that perish.”—Psa. 49:20. When “the beasts” live again, then man who “understandeth not” will live again. Remember though Christ is a “propitiation;” for the sins of “the whole world. ’—1 Jno. 2:2—yet that he gave himself as a “ransom for all.”—Titus 2:14 States that the object of the gift was to “redeem us from all iniquity.” His “flesh” thus given was “for the life of the world.”—Jno. 6:53, It was given conditionally. Verse 53 shows it is conditioned upon eating the flesh and drinking the blood of Jesus. He says to those who have not done this: “Ye have no life in you.” Since Christ “gave himself for us that he might redeem us from all iniquity” if redemption is unconditional all will be redeemed from their “iniquity” and purified! 1 Peter 1:18 teaches that the redeemed are those who no longer follow their “vain conversion re­ ceived by tradition.” Verse 19 declares this redemption was secured by the blood of Christ, that is, through “faith and baptism into his death—blood.”—Rom. 3:25; 6:3. Since all men have not done this they are not redeemed. “But of him are in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and re­ demption.”—1 Cor. 1:30. Christ is here said to be “wisdom,” “re­ demption” and etc. To us “in Christ,” but is he such to those not “in Christ” unconditionally? If the redemption by Christ is uncondi­ tional, as some think then when John sees the “redeemed” Rev. 5:9-10 —he should see the heathen dead and the wicked “within law” too. But no; he sees the good only. Now since the foregoing is true, then all will not be ransomed from the grave. Listen: “For TOO COSTLY is the redemption of THEIR SOUL and MUST be let alone forever. But God will re­ deem MY soul from the power of the nether world.”—Psa. 49:9-15. Here are two classes in the “nether world” or “the grave;” one to be redeemed, “but” notice that word—the other “LET ALONE FOR­ EVER” unredeemed. Again: “For when it is time he—Ephraim— STANDETH NOT in the place of the BREAKING FORTH of children I will ransom them from the power of Sheol”—Hosea 13:13-14 Amer. R. V. margin. Here he speaks of a “place” from which the “children of God” “break forth” and are “ransomed from the power of Sheol.” Since Ephraim is not there in that “place” it follows he is not “ransomed from the power of Shoel.” One class unredeemed; “the other ransomed.” Paul’s application of verse 14 to the saints shows we are right in limiting the number “ransomed” to the saints. —1 Cor. 15:55. Finally Isa. 35:10 informs us that “the ransomed of the Lord” are to have “everlasting joy” and their “sorrow” is to “flee away.” Since only the pure will finally have “everlasting joy” only they are “ransomed.” But if all men are “ransomed” unconditionally, then all men will finally have “everlasting joy!” They will have gladness and sing “songs” of utter happiness!! Their sorrow shall “flee away” leaving them inexpressibly happy!!! What is this but universalism! In view of this all are not “ransomed.” To be “saved” “redeemed” or “ransomed” therefore are terms of similar import. Hence uncondi­ tional “salvation,” “redemption” or “ransom” is not taught in the Scriptures of truth. (20)

Church of God General Conference: McDonough, GA; https://coggc.org/