Beliefs about the Afterlife (LXXXXV)

This chapter will be the conclusion of this long series on the afterlife and life in eternity. Like the apostle said "now of the things we have spoken this is the sum" (Heb. 8: 1) or as the wise king Solomon said "let us hear the conclusion of the whole matter" (Eccl. 12: 13), so we now say. Over the previous ninety four chapters we have given what the bible says about the afterlife and about life in the eternal ages to come. We first looked at what is called "the intermediate state," the place where those who have died go in spirit. We looked at the meaning of the Hebrew concept of "sheol" and of the three new testament words translated as "hell," which are Hades, Gehenna, and Tartarus. We looked at the state and condition of people who occupy those places. We also looked at what the bible says about the next age, the age that will last exactly one thousand years, and of the new heavens and earth and about what life will be like for those who inherit it. 

We also addressed some of the thousands of questions that people have about the afterlife and about life in the ages to come. We also spoke of how there are so many questions that are not so easily answered and how in these there is some "speculative theology." 

I have enjoyed doing this series. It helped me to fine tune my own beliefs. It involved a lot of research, time, and energy and I can only hope that it will be of some help to others who perchance will read some or all of these chapters. I am sorry that I got so few comments on these chapters, either publicly or privately, even though the statistics show that many people read the chapters, some more than others. All writers want feedback, especially what may be called "constructive criticism." 

I don't know how many such series I will be doing in the future, seeing my age and health problems are what they are. I have written many such series over the past sixteen years and each of them could be put into book form (whether e-book or otherwise). I think I will be doing more single postings or short series on topics and texts. 

Heaven, the new heavens and earth, the New Jerusalem, Paradise, will be all joy and pleasure. No more death, no more pain and suffering, no more worry and stress. Glorious things to contemplate!

Beliefs about the Afterlife (LXXXXIV)

There is coming a day when there will be no more death, with the exception of the second death where all those condemned will spend eternity. But, for those who will dwell in the eternal city of God and who are members of the ongoing human race there will be no more death. By a necessary implication we can affirm that there will also be no more sin. Wherever there is sin there is death, for "the wages of sin is death." (Rom. 6: 23) If there is a time coming when there is no more death, there must be no more sin. Sin will be impossible. In the previous chapter we saw how God will ensure that sin, either indwelling sin or overt transgression, will one day no longer be possible. But, what about "original sin"? Consider this question in light of three statements in the Apocalypse: 1) there will "be no death" (Rev. 2: 4), 2) "there will be no more curse" (Rev. 22: 3), "behold I make all things new." (Rev. 21: 5). 

For those who believe that there will no longer be a self propagating human race after Christ comes, or after the millennial reign, the problem of original sin is no problem. With the end of the human race being what it was originally constituted, there is of course no one being born, and thus no one being born in sin or guilty of the sin of Adam. But, in the earlier chapters we took the position, in agreement with Seiss, that the human race will continue throughout the ages to come. If that is true, then we must address the question as to whether people will continue to be born in sin, whether they will be "shapen in iniquity and conceived in sin" (Psa. 51: 5). 

When Paul affirms in Romans chapter five that "all die" as a result of being condemned by Adam's sin, does he not mean all his offspring? If that is so, then it seems that the human race, if it continues on indefinitely generation after generation will not be free of sin, and if not free of sin, then not free from death. One of two things must ensue at this point. Either original sin must be eliminated, no longer being reckoned or imputed to men, or the idea of an ongoing human race must be denied. Here we see how eschatology (doctrine of last things) effects both hamartiology (doctrine of sin) and soteriology (doctrine of salvation). 

I believe that when it is affirmed by the apostle that "in Adam all die" (Rom. 5 and I Cor. 15: 22), he means all that Adam represented, which would include every human being born of his seed up until the time when he "makes all things new" and when "there is no more curse" and "death no more." Further, the fact that Christ was not born with original sin shows that not all the seed of Adam are condemned by the sin of Adam. Adam did not represent Christ. This shows that God is at liberty to impute or not impute the sin of Adam whenever it pleases him. Some believe that original sin is accounted to children when born through the human father's seed, and Christ not having a human biological father did not have original sin reckoned to his account. Both ideas seem to be true. 

Further, a good case can be made for the proposition that Christ sacrificial death for sin actually canceled man's debt of original sin. The only thing remaining relates to the time when this cancellation will occur, when God will no longer account humans sinners at birth. That seems to occur following the millennial age when all things are made new and there is no longer curse or death. If the human race, as a race, is "redeemed," then this must include the eradication or non imputation of the sin of Adam. 

Some bible scholars think that John 1: 29 affirms that Christ atoned for original sin so that no one is condemned for it any longer. That text reads as follows: "The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world!" (nkjv) The word "sin" is singular and not plural (sins) and may well indeed be "the sin of the world" of the text. 

Surely "original sin" is a "curse" reckoned against the entire human race. But, a day is coming when there will be "no more curse," therefore there will no longer be any imputation of the sin of Adam. So also will other consequences of sin be no more. Women will no longer bear children in pain and travail. They will no longer be dominated by men. Men will no longer toil the ground or work by the sweat of their faces, the ground no longer being cursed. 

If all things are to be made new, why would this exclude the human race as a race? Surely making the human race new would involve the elimination of original sin. 

Alexander Campbell on Ordo Salutis

Alexander Campbell, one of the leaders who started the "Restoration" movement in the early 19th century, which later spawned those sects who call themselves "Church of Christ," or "Christian Church," or "Disciples of Christ," etc., battled the Hyper Calvinism he saw in both Presbyterian and Baptist circles, and one of those elements of Hyperism is the idea that sinners are regenerated or born again before faith and repentance. Ironically, however, he agreed with many Hyper Calvinists in opposing many of the things those in the "anti mission movement" (which later spawned the Two Seed, Hardshell, sects) believed, such as opposition to mission societies and to theological education (although he later espoused seminary instruction). 

I agree with Campbell in opposing Hyper Calvinism and the view of some who say that a man must be regenerated or born again before he believes and repents. Here is what Campbell said about the controversy:

Alexander Campbell (12 September 1788 – 4 March 1866) wrote (as cited by me here; emphasis mine):

"The popular belief of a regeneration previous to faith, or a knowledge of the gospel, is replete with mischief. Similar to this is a notion that obtains among many of a "law work," or some terrible process of terror and despair through which a person must pass, as through the pious Bunyan's slough of Despond, before he can believe the gospel. It is all equivalent to this; that a man must become a desponding, trembling infidel, before he can become a believer. Now, the gospel makes no provision for despondency, inasmuch as it assures all who believe and obey it, upon the veracity of God, that they are forgiven and accepted in the Beloved.

A devout preacher told me, not long since, that he was regenerated about three years before he believed in Christ. He considered himself "as born again by a physical energy of the Holy Spirit, as a dead man would be raised to life by the mighty power of the Eternal Spirit." Upon his own hypothesis, (metaphysical, it is true,) he was three years a "godly unbeliever." He was pleasing and acceptable to God "without faith;" and if he had died during the three years, he would have been saved, though he believed not the gospel. Such is the effect of metaphysical theology." (MARCH 1, 1824 - "Address to the readers of the Christian Baptist")

Though I cannot agree to Campbell's views on several points in his soteriological system, yet I agree with him in denying that regeneration or the new birth precedes evangelical faith and repentance. See this posting where I cite extensively from Jeremiah Jeter who overthrew the mistakes of Campbell in his ordo salutis. (here)

In my posting titled "Why Alexander Campbell Left The Baptists?" (See here) Campbell writes to J.M. Peck, Baptist leader and missionary:

"You next enter upon the dogma that the Spirit, Without The Word, regenerates the soul of the sinner. My controversy with the Baptists began on this dogma. You admit it was the dogma of some of them; but you say they were of an antinomian cast: yet you only except Andrew Fuller. Well, if the old Baptists were all or chiefly antinomians—and especially all those with whom I was associated; and if the new Baptists since Fuller's time have discarded this antinomianism, is it not time that, at least on this point, there should be an end of the controversy between the good Fullerite Baptists and us?

In my long series on "Regeneration Before Faith Proof Texts" I showed how the bible shows rather clearly that sinners are born again, regenerated, converted, and renewed by faith, by a faith union with Christ. This was the view of the Protestant Reformers, men like John Calvin and Martin Luther. 

Beliefs about the Afterlife (LXXXXIII)

In one of his final addresses to the nation of Israel, Moses looks forward to a time when Israel would be given “a heart to understand” (Deut. 29:4). Moses predicts that Israel would fail in keeping the Old Covenant (verses 22–28), but he then sees a time of restoration (Deuteronomy 30:1–5). At that time, Moses says, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (verse 6). The New Covenant involves a total change of heart so that God’s people are naturally pleasing to Him. This total change in the nature and psychology of redeemed people is begun in this life, when a person is "saved" by being converted to Christ, when his regeneration and inner renewal is begun. Yet, this inner transformation is not complete in the life of any believer. It will only be completed in the resurrection of the sons of God and in their complete renewal and glorious transformation in body, soul, and spirit. 

Believers do experience this initial change of heart, mind, and spirit when they are inwardly changed by the "washing of regeneration" and by the "renewing of the Holy Spirit" (Titus 3: 5). Yet this change is not finished at the moment it is begun. So Paul testified, saying: "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." (Phil. 1: 6 kjv) The renewal is progressive as Paul said: "Though outwardly we are wasting away, yet inwardly we are being renewed day by day." (II Cor. 4: 16 niv) He also wrote: "And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit." (II Cor. 3: 18 niv) "Are being" denotes linear progression. 

The End Result

The purpose and end result of God's new covenant work on the internal being of a man is so that he may no longer sin. Christians who have had this work begun in them are sinning less and less as their hearts and inner character are steadily improved. Yet, no Christian lives a life without sin, which fact shows that the inner change of heart, mind, soul, and spirit has not been completed. When it is completed, when the inner man is fully transformed, then he will no longer sin at all. Said Solomon: "Indeed, there is no one on earth who is righteous, no one who does what is right and never sins." (Eccl. 7: 20 niv)

The above text in Ezekiel says that the work of circumcising the heart is so that the one so operated upon by the Lord will unfailingly walk in God's statutes and keep his judgments. This will not be fully realized until the Lord comes again and finishes the work. Yes, circumcision of heart is begun when one is by faith united to Christ. So says the scriptures. "For we are the circumcision," says Paul to Christians (be they Jew or Gentile) "who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. 3: 3 esv) To the Roman believers he wrote:

"For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter." (Rom. 2: 28-29 kjv)

This circumcision was also foretold and promised in other old testament scriptures. Said Lord God to the people through Moses: "Circumcise therefore the foreskin of your heart, and be no longer stubborn."  (Deut. 10: 16) And again says: "And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live." (Deut. 30: 6) The prophet Jeremiah wrote: "Circumcise yourselves to the LORD; remove the foreskin of your hearts, O men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn with none to quench it, because of the evil of your deeds.” (Jer. 4: 4)

In all the scriptures on heart circumcision, both old and new testaments, there is involved a cutting away of what is called the "foreskin," which is a symbol for "the flesh," or for the sinful nature. This cutting away of the foreskin of the heart (metaphorically) is the cutting away of inner depravity and all propensity or inclination to sin. But no believer has the sin nature totally cut away in this life. The cutting away is not instantaneous but progressive and is not finished until the day of the resurrection and glorification of saints. Notice these words of the apostle Paul:

"In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ." (Col. 2: 11)

It seems that Paul, in this text, speaks of the work of circumcision as completed. So, how can we contend that it is an ongoing action? Well, for one, those who have been circumcised still sin, and yet the end purpose of the circumcision is to prevent sinning. 

Divine Writing (Programming)

"31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more." (Jer. 31: 31-34 kjv; See also Heb. 8: 6-13 and 10: 15-17)

Though some bible scholars see the complete fulfillment of this covenantal promise in the present lives of believers, yet it is only true in part, being another example of "already but not yet." The idea that God's word is written into the "inward parts" or in the "heart," i.e. into the core of being, into the mind and memory, is not a new thing, for even in the old testament there was frequent mention of it. Notice these passages:

"I have stored up your word in my heart, that I might not sin against you." (Psa. 119: 11 esv)

"Let not mercy and truth forsake you; Bind them around your neck, Write them on the tablet of your heart, And so find favor and high esteem In the sight of God and man." (Prov. 3: 3-4 nkjv)

"Keep my commands and live, And my law as the apple of your eye. Bind them on your fingers; Write them on the tablet of your heart." (Prov. 7: 2-3 nkjv)

And, in the new testament we have these words:

"clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart." (vs. 3 esv)

This writing is done initially unto salvation when one hears and believes the gospel and word of God. But, surely it is also progressive. More is written, more knowledge is encoded into the spiritual DNA, as the believer learns more of God's word. But, the greater writing is yet to come and a greater effect, for when the divine writing is complete, it will ensure that there is no more breaking of the commandments of the Lord. In that state the will is no longer free to sin but is a slave to righteousness, free only to do what is holy and right. This is when the saints will be totally and immutably "slaves to righteousness for holiness" and "slaves to God." (See Rom. 6: 18-22) They will no longer then be free to sin. 

Though we say that a degree of freedom was exercised by the believer when he was regenerated and converted, that choice to be Christ' disciple was a choice to give up some of that God given free will, giving up the ability to choose evil. Imagine that! A free will creature giving up his free will to do evil!

When the heart has been fully circumcised, when God's writing upon the inward parts is completed, a believer will never commit another sin, and thus God's end purpose for doing that work is fully realized. Notice another old testament text which promises this very thing in connection with the full realization of the new covenant.

"For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God." (Eze. 36: 24-26 kjv)

This is another prophecy of the effects of the new covenant. Notice again how the main subjects of the promised covenantal blessings are the physical descendants of Abraham and Isaac and Jacob, the same as we have seen in the prophecies of Jeremiah. Notice how the fulfillment of the promises of that covenant occur at a time when the scattered Hebrews are regathered to their homeland after having been scattered. That has not yet occurred, but will occur when Christ returns. That regathering is spoken of in several other texts of holy scripture. Notice the effect of God's cleansing of sin and his giving "a new heart" and a "new spirit" is so that those gathered and cleansed will be made (caused) "to walk in" God's statutes and to "keep" his "judgments and do them." Though this is "already" fulfilled in some respects for individual believers, be they Jew or Gentile, in the church, it is "not yet" fully come to pass, for believers still do not live above sin. Yet, one day when they have been glorified and transformed they will be so programmed in their core being that they will always walk in perfect obedience to God and righteousness. 

The next chapter, chapter thirty seven, of Ezekiel's prophecy also contains similar language. Ezekiel chapter thirty four also has similar prophetic language. Jeremiah also adds to his prophecy of the new covenant (from chapter thirty one) in chapter thirty two, where he writes:

"37 Behold, I will gather them out of all countries where I have driven them in My anger, in My fury, and in great wrath; I will bring them back to this place, and I will cause them to dwell safely. 38 They shall be My people, and I will be their God; 39 then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. 40 And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. 41 Yes, I will rejoice over them to do them good, and I will assuredly plant them in this land, with all My heart and with all My soul." (Jer. 32: 37-41 nkjv)

Notice again the promise that the changes that God will make in the nature of redeemed men will unfailingly secure a life of holiness without sin. This, again, I insist, will not be fully realized until the day when Christ returns and the bodies, yea and the entire being of saints, are gloriously transformed. It is to some extent now realized and we can thus say that Christians who are living holy lives and being obedient can ascribe it to the initial work described by the prophets in changing their hearts and putting his holy fear into them. 

Beliefs about the Afterlife (LXXXXII)

"Not that we are sufficient in ourselves to claim anything as coming from us, 

but our sufficiency is from God, 

who has made us competent to be ministers of a new covenant, 

not of the letter but of the Spirit. For the letter kills, but the Spirit gives life." 

(II Cor. 3: 5-6 esv)

If according to Hebrews 8 we are currently under the new covenant, why was the prophecy of Jeremiah 31: 34 not fulfilled “And no one shall teach his neighbor, nor any one his brother, saying: Know Jehovah; because everyone will know Me”? Is it not because the totality of good things that are consequences of the new covenant are not received in the church age? I don't see how anyone can deny that the new covenant's blessings have not yet been fully realized. As we showed in the previous chapter, the chief blessing of the new covenant is not only the forgiveness of sins but the complete riddance of sin, or completed salvation and redemption. These are only realized in part during the church age as we saw in the previous chapter. Further, as we will see, the promise of a new heart and spirit is one of the chief effects of the new covenant, and that it is this divine work that will insure that those who are transformed in heart, soul, mind, and spirit will always and fully keep the commandments of the Lord. 

Barnes in his commentary on Hebrews 8: 11 writes:

"For all shall know me - That is, all those referred to; all who are interested in the new covenant, and who are partakers of its blessings. It does not mean that all persons, in all lands, would then know the Lord - though the time will come when that will be true; but the expression is to be limited by the point under discussion. That point is not that the knowledge of the Lord will fill the whole world, but that all who are interested in the new dispensation will have a much more full and clear knowledge of God than was possessed under the old. Of the truth of this no one can doubt. Christians have a much more perfect knowledge of God and of his government than could have been learned merely from the revelations of the Old Testament."

Yes, Christians do have "a much more perfect knowledge of God" than believers in the old testament had, generally speaking, but they will have a perfect knowledge of God only when they are glorified and receive all the fullness of the new covenant's blessings. For now every believer must say that he still "sees through a glass darkly," expecting that in the eternal state he will see things perfectly. (See I Cor. 13)

The commentators at Precept-Austin (See here) say:

"All will know Me - This will come to fruition when Messiah returns and all Israel is saved (Ro 11:26+). All the Jews who enter into the Millennial Kingdom will be believers in Messiah and all will know Him. Old Testament passages allude to the fulfillment of this knowledge of God which will occur in the Millennium, Habakkuk writing this will be so “For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea." (Hab 2:14+) Isaiah adds "They will not hurt or destroy in all My holy mountain, for the earth will be full of the knowledge of the LORD As the waters cover the sea." (Isaiah 11:9+)"

That is exactly right. The same commentary adds:

"Warren Wiersbe notes that "Hebrews 8:11 quotes Jeremiah 31:34+. It refers to that day when Israel shall be reunited with Judah (Heb. 8:8) and shall rejoice in the promised kingdom (Jer. 31:1–14+). In that day, there will be no need to share the Gospel with others because everyone will know the Lord personally." (BEC)"

So, is it not clear that the time when all Jews, and all Gentiles, know the Lord is not yet?

Already, Not Yet

In the previous chapters we have noted how there are many things promised to come to pass but which come to pass in stages. What Christians now have is but a down payment, firstfruits, or foretaste. They are examples of the biblical principle of "already, but not yet in fullness." Christians are saved now, but not saved yet in every respect. Christians are redeemed now, but much of redemption is in the future, as we have seen. The kingdom is realized now, but now to the same degree as it will be in the age to come. Hebrews 2:8–9 says, “At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death” (ESV). In this passage, we have a “now” (we see Jesus crowned with glory), and we have a “not yet” (not everything has been subjected to Christ). Jesus is the King, but His kingdom is not yet of this world (see John 18:36). Further, as we will see, the work on the spirit or psychology of redeemed men, though begun in initial salvation, or in regeneration, is not yet a completed work, for even though God has changed the heart, mind, and spirit, it is still to be changed even more as we will see.  

In "Eschatological Problems X: The New Covenant with Israel" John F. Walvoord (See here) writes the following excellent words (emphasis mine):

"While certain aspects of this covenant correspond to spiritual blessings realized by the people of God in this age, it is not difficult to see that the provisions of the covenant are not fulfilled in any literal sense in this age. Those who follow the amillennial or postmillennial interpretations freely admit the need for a spiritual or non-literal interpretation. Even in a spiritual interpretation, however, it is necessary to assign meaning to the symbols used and statements made. The covenant is specifically made with Israel—a name which is never used in the New Testament in reference to Gentiles, as brought out in previous articles on eschatological problems." 

I certainly do agree that the new covenant has promises made to the Jewish nation as a whole, yet it also includes, as we will see, every individual believer, be he Jew or Gentile.

Wrote Walvoord:

"The covenant provides that God will be their God and Israel shall be His people. Obviously this involves more than ever existed in the Old Testament. It is a relationship to Israel as a group and premises a public manifestation of God’s blessing on them. Certainly this has no fulfillment in the present day or in any period since apostolic times. A most distinctive promise is that “all” will know Jehovah. This has never been true of the world and is not true today. The church in the world is given a commission to proclaim the Gospel to a world that knows not God, to teach the truth to those who have believed in Him. There is no evidence whatever that the day will ever come when all will know Jehovah until the full revelation is given by the personal return of Christ. The argument that this covenant is fulfilled in the present age hinges then on spiritualizing the key words, viz., Israel, and ignoring some of the most striking aspects of the covenant."

This is decisive. It tells us that the world will not become a utopia until the new covenant's blessings are fully realized. Further, as we will see, these blessings will ensure that there will never be any more sin or transgression in the world, either among the sons of the resurrection or among the ongoing human race.

Wrote Walvoord:

"The major passage in the Old Testament and the only one to use the specific term new covenant is found in Jeremiah 31:31-34: “Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah. But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their hearts will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more.”

If anyone comes to know the Lord in this age, then he can thank God and he can ascribe it all to the new covenant. Yet, it will not be fully realized until all know the Lord.

Wrote Walvoord:

"Of the five references to the new covenant in the New Testament, two have reference to the Lord’s Supper, one refers to the new covenant as that which Paul ministered, one refers to the new covenant with Israel, and the final passage reveals that Christ is the mediator of the new covenant. The fact that the term refers to the Lord’s Supper which is for both Jew and Gentile is a clear indication that the new covenant as referred to in the New Testament is not entirely Jewish. In fact, only one reference clearly relates the term new covenant to Israel, and this is found in Hebrews 8:8. A study of this reference and its context is the key to the New Testament revelation on the new covenant with Israel."

I agree with this. Those Dispensational teachers who want to restrict the blessings of the new covenant to the Jewish nation only are in error. Every Gentile believer is saved by the blood of the new covenant. On this we will have more to say shortly. 

Wrote Walvoord:

"In Romans 11:26, 27, a confirmation of the conclusions reached in the study of Hebrews eight is found. Here the new covenant with the house of Israel is quoted in part and referred to the future national restoration of Israel, as has been discussed in previous articles. If Romans 11:25, 26 refer to a future restoration of Israel as a nation, an event distinct from God’s program for the church, then the New Testament itself interprets Jeremiah 31:31-34 as referring to a future time. In other words, while Hebrews eight does not make any statement on the time of fulfillment of the new covenant with Israel, the Romans passage states this definitely. We may conclude that the New Testament does not ever state that the new covenant with Israel is now being fulfilled, but rather that it specifies that it will be fulfilled at the time of Israel’s restoration as a nation, in that day when “all Israel shall be saved.”"

I think that is very clear.

In "Conclusion" Walvoord wrote:

"Of the three views held by premillennialists, the view that the new covenant is exclusively and only for Israel was rejected. The use of the term new covenant in connection with the Lord’s Supper as celebrated by both Jews and Gentiles in the church was taken as evidence. Of the remaining views, the position that there are two new covenants, one for Israel to be fulfilled in the millennium and another for the church in this age, was found preferable. The sacrifice of Christ is the basis of any gracious covenant and remains the ground for fulfillment of God’s promised mercies both for the church and for the nation Israel."

The new covenant is both "already" and "not yet." It is for the literal nation of the Jews, but not for them only. Some blessings of the new covenant are especially for the Jewish nation at the time of Christ' return, but the chiefest blessing of salvation is for every individual believer. 

In the next chapter we will look at the changes that God will bring about in the nature and psychology of glorified saints and of those sheep nations who will become the new human race. This will involve us in answering the question as to whether anyone will be able to sin in the ages to come and to whether they have "free will" to do so. Involved in that area of our subject will a discussion of how "original sin" will be dealt with, or removed; And, involved within that area will be a focus on two statements in the last pages of the Book of Revelation, one that says "behold I make all things new" and one that says "death will be no more." Following this we will have a chapter on several minor questions about the eternal state and a conclusion. 

Beliefs about the Afterlife (LXXXXI)

"Likewise He also took the cup after supper, saying, 

"This cup is the new covenant in My blood, which is shed for you." 

(Luke  22: 20)

The above text in Hebrews deals with the effect of "the new covenant" on the Jewish people, and by extension, on all the world, and it has never yet been fulfilled in totality. It cannot be said to have been fulfilled now, nor has it ever been capable of being true, that everyone knows the Lord, either by every Jew or every Gentile. The final fulfillment of the New Covenant will come when Christ returns in glory and establishes his kingdom on earth and in heaven. That is the thesis of this chapter. 

The other text above from Luke (it is also recorded in the other synoptic gospels) says that Jesus by his blood effected or inaugurated "the new covenant," the one foretold of by the prophets (as we will see). The new covenant is now in force, yet it is not as fully realized as it will be following the second coming of Christ and when the kingdom of God is on earth in its completeness. 

The writer of Hebrews also says that Christ is now in the church age "the mediator of a new covenant."

"Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant." (Heb. 9: 15 esv)

There are several important things to notice and accept as premises from this text. 

First, it affirms that the new covenant is now in effect, and that God is now working to fulfill his covenant promises. That is not to say, however, that its present effects are the sum total of its blessed effects, for it is clear that the totality of those blessings will come in the age to come following the present age. As stated above, all men do not know the Lord and so we Christians keep saying to our neighbors "know the Lord!" 

Second, one of the blessings of the new covenant is to "receive the promised eternal inheritance"; And that, as all should know, does not occur in full until the age to come following the coming of Christ and the resurrection of the righteous dead and their glorification and the beginning of a new heavens and earth. 

Saved people (those who belong to Christ) do receive a small part of that inheritance now in their lives, what the bible calls a "down-payment" (Eph. 1: 14; some translations use the word "foretaste"), a "taste (or foretaste) of the powers of the age to come" (Heb. 6: 5), or "firstfruits" (Rom. 8: 23; which is a small part of the whole). Paul says "and He has also set His seal upon us, and has put His Spirit into our hearts as a pledge and foretaste of future blessing." (II Cor. 1: 22 wnt) Also - "And He who formed us with this very end in view is God, who has given us His Spirit as a pledge and foretaste of that bliss." (5:5)

Third, the thing effected by the blood of the new covenant is remission of sins and redemption. Again, these two blessings are not fully realized by saints now, but will be fully realized in the glorious age following the second coming of Christ and the resurrection and glorification of the elect. As regards the first blessing, i.e. the forgiveness or remission of sins, we must see its fulfillment in two ways, the first of which occurs when one believes in Christ, and the second is only begun when one begins a Christian life but is not fully realized until the perfect day. When a person believes, he is instantly and forever justified from all sins, past, present, and future. So the apostle testifies:

"Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not." (Acts 13: 38-39 kjv)

"And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses." (Col. 2: 13nkjv)

But, though believers are forgiven of their sins, their sin debits being accounted as paid by their substitute, Jesus Christ, yet they still sin, sin being not eliminated in their being, in their psyche, in their actions. But, that will occur in the age to come and this will be because of the new covenant and its blessings. As we will see, elimination of actual sin and depravity, and any and all propensity or capability of sinning, has not yet occurred for the believer. He has no sin as far as the law of God and his judicial declaration (or verdict) are concerned but he still has sin in his nature that must be removed from his body, soul, and spirit and that new covenant blessing will not be realized unto Christ comes and the saints are glorified. 

Fourth, redemption in one aspect of it has already occurred, and in another aspect is now occurring repeatably, and in another aspect is finally completed in "the day of redemption" (Eph. 4: 30) which is when Christ comes back again.

"Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption (rather "son placing"), the redemption of our body." (Rom. 8: 23 nkjv) 

Though the souls or spirits of sinners are redeemed now when they believe in Christ, their bodies are not yet redeemed. Paul says that is being waited for. Christ has indeed "bought" the bodies as well as the souls and spirits of believers by his death on the cross (I Cor. 6: 20), yet they are not yet "delivered from the bondage of corruption." There is a legal aspect of redemption (or ransoming), where deliverance is effected by the payment of a price but actual freedom from enslavement is a separate act, following as a consequence upon the former. Not until there is complete deliverance is there complete redemption and there is not a full realization of the new covenant blessing of salvation until believers are saved forever from the very presence and possibility of sin. 

Further, a crucial aspect of the salvation that is experienced by believers by the new covenant is not only a glorification of the body but a receiving of the promised new heavens and earth, which will not occur until the saints have had all sin and propensity for sinning taken away from their being. Notice this text:

"Your iniquities have turned away these things, and your sins have withholden good things from you." (Jer. 5: 25 kjv)

The above statement may be made to every believer in his life. Believers sin and their sin is the reason why so many good things are not presently enjoyed by them. Not until the sin nature, the depravity, has been forever removed, and when sin is impossible, that no longer will any good thing be withheld from saints. So, our thesis is upheld. The new covenant's effects will not be fully realized until the presence of sin has been forever removed from the nature and life of resurrected saints. Notice this text about this very truth:

"Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, saith the Lord GOD. And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD." (Eze. 34: 22-31 kjv) 

Surely this "covenant of peace" is the new covenant. Also, this covenant's effects will include all the things mentioned in the text. Further, no one can legitimately claim that these covenant blessings for Israelites have been realized, not even by Christian Israelites. The type of blessing to nature, to the heavens and earth, will not be realized until the age to come, until the new heavens and earth. Yes, there are present blessings that believers enjoy, be they saved Jews or saved Gentiles, but they are but a small portion of the whole, the whole being enjoyed in the millennial age. They likewise enjoy some safety now in their lives, but perfect safety and security will not be experienced until the ages to come. 

In further proof that sometimes when the removal of sins is spoken of it refers not to justification or forgiveness, which occurs when Christ is believed and received, but at other times it refers to the time when the very presence of sin is removed, let us notice this conclusion of the apostle:

"And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins." (Rom. 11: 26-27 kjv)

Wrote John Gill in his commentary:

"...but the apostle's own words, explaining what is meant by "turning away ungodliness from Jacob", Romans 11:26; and as before; regards not the taking away of their sins by the sacrifice of Christ, which is done already, and is what the blood of bulls and goats could not do; but of the removing of their sins from themselves, from their consciences, by the application of the blood of Christ, and the imputation of his righteousness."

In the above text, "take away their sins" is a taking away of the very presence of sin and all propensity thereunto. As one can see, this truth is an opening to deal with the question as to whether saints in glory will be able to sin and lose their salvation. But, on that we will have more to say as we proceed. 

Wrote Dr. John Walvoord (See here - emphasis mine) the following about Romans 11: 27 under the heading "When Will the Prophesied Deliverance Occur?":

"The amillennial viewpoint of Romans 11:25, 26 among other things does manifest injustice to the chronology of the passage. Whether the view of traditional amillennialism be followed, or the recent view of Professor Hendriksen that “all Israel” refers to elect Israel in all ages, the interpretation contradicts the order of events indicated in Romans eleven. The point of the entire chapter is that the present age is one of blessing to Gentiles and that this follows Israel’s fall. During this age some in Israel come to Christ and are saved, but the nation as a whole goes on in hardness or blindness and in unbelief. According to Romans 11:25, 26, the present situation is going to change when the fullness of the Gentiles, i.e., the present period of Gentile blessing, comes to its close. The terminus of Gentile blessing is the point in time when Israel’s blindness is lifted. When Israel’s blindness is lifted, the way is opened for the work of the Deliverer who will bring spiritual restoration as well as physical. The order of events is therefore: (1) Israel’s fall; (2) Gentile fullness of blessing; (3) Israel’s blindness lifted; (4) Israel’s Deliverer comes out of Zion; (5) Israel is turned away from ungodliness and her covenants are fulfilled. Now, manifestly, Israel fell as a nation. The reference is not to believing Israel or true Israel. Likewise, Israel is blind as a nation. Believing Israel is not blinded even in this age. So also “all Israel” refers not to believers in this age or in any previous age, but to the entire group which enter the millennium. To make “all Israel” “all believers” as Dr. Allis does, or “all Jewish believers,” as Professor Hendriksen does, is to blur the distinctions which are so carefully maintained in the entire passage. A study of the entire chapter including verses 28-32 reveals that the antithesis of “ye” and “they,” i.e., present believers as in contrast to “all Israel,” is carefully preserved throughout."

That is correct. The time when sin is removed from Israel as a whole, and I might add, from the resurrected saints and from the sheep nations is when Christ comes again.

Again he wrote:

"The deliverance of “all Israel” is not a process but an event. The time of the event is clearly when the Deliverer comes out of Zion, an event following the return of Christ in His second coming. The prophesied deliverance is, therefore, a future event and a single event. The great prophetic passages of the Old Testament upon which this prophecy is based do not have any harmony with the present undertaking of God. It is evident that it is not true today that everyone knows the Lord, that it is no longer necessary to teach our neighbors. This is not true for Gentiles and it is certainly not true for Israel. The future revelation of Christ to Israel will fulfill these predictions and bring the prophesied time of blessing for God’s ancient people." (from "Eschatological Problems IX: Israel’s Restoration")

Life in the ages to come will see that all know the Lord. That is when the new covenant will be fully realized. It is the same time prophesied by Isaiah in these words: "They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea." (Isa. 11: 9 kjv)

The new covenant, when it was confirmed and inaugurated by the blood of Christ, the sacrificial Lamb of God, effected the salvation of those who lived and died under the old covenant, or who lived before the death of Christ, and is now effecting those who live after his coming, but it also includes all the blessings that will be enjoyed by the saints and the sheep nations forever. Salvation from sin is one of the chief blessings of the new covenant, and salvation has three phases to it. In other words, we have as believers been saved (past tense), and are being saved (linear present tense), and will be saved in the future, yea, throughout eternity. 

In "Modern Application and the New Covenant" (See here - emphasis mine) one author says:

"We all know that in his Last Supper with his disciples, Jesus held up the cup and said, "This cup is the new covenant in my blood." Also, Paul called himself and his companions "ministers of a new covenant." And the book of Hebrews refers to Jeremiah 31 and affirms that Christians live in the new covenant age. But when we compare what's happening in our day with the description of the new covenant in Jeremiah 31, we realize that we're yet to see the new covenant promises in their fullness. The law of God isn't perfectly written on our minds and in our hearts. People in church still need to be told to know the Lord. We're still commanded to ask for the forgiveness of our sins. So, how can we be in the new covenant age when so many of Jeremiah's expectations are yet to be fulfilled? The answer lies in the mystery God revealed in Christ, how he was going to unfold the fulfillment of the new covenant."

Exactly! The fact that all do not know the Lord and are not walking perfectly in the commandments of the Lord shows that the new covenant and its blessings are not yet fully realized. 

Said the same article:

"The mysteries that God revealed to the apostles and prophets led to an outlook on the new covenant age that New Testament scholars often describe as "inaugurated eschatology" or "the now, but not yet." Whatever terminology we may choose, we can see that Jesus and the writers of the New Testament taught that in God's plan for the last days, the fulfillment of the age of the new covenant was to take place in three main stages."

We have already referred to this "now, but not yet" paradigm for many things in eschatology. That is true in regard to the kingdom of God or Heaven and it is true with regard to salvation and redemption and it is true with regard to the blessings of the new covenant.

Said the same article:

"As the New Testament indicates, Jesus inaugurated the new covenant in his first coming, he continues to reveal the new covenant through the worldwide church today, and the full judgments and blessings of the new covenant age will come when Christ returns in glory as king over all."

Again, that is what I think the bible clearly shows. We will see this to be true in the next chapter and show how it also answers the question as to whether glorified saints might sin in the afterlife or in eternity and thus lose their salvation. 

John Gill & Premillennialism

John Gill, in his commentary on Daniel 12: 2 wrote (emphasis mine):

"Our Lord seems manifestly to have respect to this passage, when he speaks of men coming out of their graves at the last day, "some unto the resurrection of life, and others unto the resurrection of damnation", John 5:28 and upon these words it may well be thought the Apostle Paul grounded his faith of the resurrection of the dead, both just and unjust, Acts 24:15, and though the resurrection of both is spoken of here and elsewhere together, yet it will be at distinct periods of time; the resurrection of the just at the beginning of the thousand years, and that of the wicked at the end of them, Revelation 20:5, between which will be the intermediate state of the saints dwelling with Christ on earth; where they will be favoured with his presence, and the rewards of his grace, to which the following verse has respect."

John Gill was no Amillennialist. Though he often gave a spiritualized definition to the fulfillment of prophecy, a fundamental aspect of Amillennialism, yet he was nevertheless right in affirming that the bible teaches that the resurrection of the just does not occur simultaneously with that of the unjust. A denial of that proposition is one of the foundational pillars of Amillennialism. The passage in Revelation chapter twenty, along with numerous other texts, show that they do not occur at the same time. If anyone wants to debate this issue, we are open to participate. 

Beliefs about the Afterlife (LXXXX)

“But this I confess unto you, that after the Way which they call a sect, 

so serve I the God of our fathers, 

believing all things which are according to the law, 

and which are written in the prophets; 

having hope toward God, which these also themselves look for, 

that there shall be a resurrection both of the just and unjust.” 

(Acts 24:14-15)

The resurrection of the unjust, as we have previously seen, does not occur at the same time as the just. The resurrection of the righteous will be first and the resurrection of the unrighteous will be last. We have those remarkable words of Revelation chapter twenty:

"Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." (vs. 6; kjv)

Those who are resurrected last will be forever under the power of the second death. So we read in that same chapter: 

“The sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.” (Rev. 20:13-14)

So, how do we reconcile this second death (an eternal never ending death) with the words of the same apostle who recorded these words:

"And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." (21: 4)

The answer is that the promise of "no more death" is what comes after the millennial age of the kingdom of God and only applies to the redeemed family of God and to those who will be the new citizens of a new human race. The second death is for those who will be cast body, soul, and spirit into "the lake of fire" and not for the chosen people nor for the sheep nations. So the text reads:

"12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. 13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire." (Rev. 20: 12-15 nkjv)

By "the dead" in this passage are they who are raised in the second or last resurrection, which is, as the context shows, along with many other bible passages, the resurrection of the unjust. All these are judged by their works, and do not have their names written in the Book of Life, and all of them are condemned to suffer eternal torment in the Lake of Fire, which is the same as "Gehenna." In the earlier chapters of this series, we pointed out the distinctions between the three Greek words in the new testament that are called "hell." They were Hades (equivalent to the Hebrew "Sheol" as we previously proved), Tartarus, and Gehenna. The above text differentiates between "Death" and "Hades" and "the lake of fire." 

By "death" is meant the grave, the place in the earth where dead bodies are placed. Also, "the sea" giving up the dead denotes a coming to conscious life in a resurrected body. By "Hades" is meant the place where disembodied spirits go when they die; And, since the death and resurrection of Christ, only lost souls go there. By "the lake of fire" denotes the place where the condemned will be sent after their trial and they will go there in body, soul, and spirit. In earlier chapters we showed how "Hades" was a temporary place of confinement, like a "jail," whereas "the lake of fire," or "Gehenna," was the permanent prison. 

Jesus refers to Gehenna/hell several times (Matthew 10:28; Mark 9:43; Luke 12:5), as well as to it as an “outer darkness” (Matthew 8:12; 22:13). As we saw in earlier chapters, Hades is a Greek word used in the New Testament to denote the realm of conscious departed spirits and never refers to the grave. Sheol is a Hebrew word in the Old Testament that is generally equivalent to Hades. While Hades never refers to the grave, on very rare occasions Sheol seems refer to the grave. There are separate Greek and Hebrew words for grave. When Sheol is used, it rarely speaks of the body going there. On the other hand, no one is in Hell (gehenna) now, and no one goes there as a disembodied spirit but goes there in body and soul (spirit). Let me cite some of the places where the Lord spoke of Gehenna (which is the same as "the lake of fire") and show how there is always mention of the body going there.

“If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish than for your whole body to be cast into Gehenna. If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.” (Matt. 5: 29-30)

“If your eye causes you to stumble, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire.” (Matt. 18: 9) 

“Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.” (Matt. 10: 28) 

Albert Barnes in his commentary rightly says of the latter passage:

"This passage proves that the bodies of the wicked will be raised up to be punished forever." 

JBF commentary says on it:

"A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever."

John Gill says this in his commentary:

"but he is able to "destroy", that is, to torment and punish both body and soul "in hell", in everlasting burnings; for neither soul nor body will be annihilated; though this he is able to do. As the former clause expresses the immortality of the soul, this supposes the resurrection of the body; for how otherwise should it be destroyed, or punished with the soul in hell?"

So, when we read that Death and Hades are cast into the Lake of Fire, or into Gehenna, we see that this involves both body and soul (or spirit) going to Gehenna and suffering there. 

Scripture Witness

“And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Dan. 12:2)

We cited this text in earlier chapters but cite it now because it is an affirmation of the resurrection of the bodies of the wicked dead. What are the wicked resurrected to? "To shame and everlasting contempt." So, just what does that mean? First, consider the fact that the shame and contempt primarily refers to what will characterize the resurrected bodies of the wicked. Their disembodied spirits, in Hades during the intermediate state, were already in a state of shame and contempt. So, what will a shameful and contemptible body look like? It will be unlike the righteous bodies of the saints which will be beautiful and radiant, having no defect. Their bodies will be ugly and unattractive. Their bodies will be corruptible and dishonorable. So the apostle Paul affirmed when he said:

"Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life." (Gal. 6: 7-8 nkjv)

When is the reaping of this text? In the present life? In the afterlife? Or, in both? The latter no doubt. Those who sow to the flesh will reap "corruption" in this life and in the afterlife, yea, even forever while an inmate in the fiery prison of Gehenna (i.e. in the lake of fire). Of the righteous dead it is said that "the body is sown in corruption, it is raised in incorruption." (I Cor. 15: 42) But, with the wicked dead we may say "the body is sown in corruption, it is raised in corruption." Likewise, of the righteous it is said "It is sown in dishonor, it is raised in glory." (vs. 43) Of the unrighteous we may rather say "It is sown in dishonor, it is raised in dishonor," it lacking any glory. (vs. 43) Likewise, of the righteous it is said "It is sown in weakness, it is raised in power." (vs. 43) But, of the wicked it may be said "It is sown in weakness, it is raised in weakness." Likewise, of the righteous it is said "It is sown a natural body, it is raised a spiritual body." (vs. 44) But, as regards the wicked dead, we may say "It is sown a natural body, it is raised a natural body." 

Another text which we have previously cited and which also speaks of the resurrection of the wicked dead is this text:

“Marvel not at this: for the hour comes, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment [damnation—KJV].” (Jn. 5:28-29)

How are we to interpret the Genitive "resurrection of judgment"? Does it mean a resurrection that comes from judgment or unto judgment? Or, is it one of several other kinds of Genitives? Based upon a reading of Revelation chapter twenty and seeing the resurrection and judgment of the wicked dead therein narrated, it means "resurrection unto judgment and/or damnation." That chapter says the resurrection of the wicked dead is followed by them being judged before the great white throne and sentenced to an eternity in the lake of fire and brimstone. Also, the obverse of the resurrection unto judgment is the resurrection of life, which Genitive means there "resurrection unto life," i.e. unto eternal life in body and spirit. 

Where The Worm Dies Not

"43 If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell (Gehenna), into the fire that shall never be quenched-- 44 where 'Their worm does not die, And the fire is not quenched.' 45 And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell (Gehenna), into the fire that shall never be quenched-- 46 where 'Their worm does not die, And the fire is not quenched.' 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell (Gehenna) fire-- 48 where 'Their worm does not die, And the fire is not quenched.' 49 "For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. 50 Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another." (Mark 9: 43-50 nkjv)

The great teacher here purposefully repeats two phrases several times; 1) "the fire that shall never be quenched," and 2) "where their worm does not die." The term “worm” (skolex) denoted that type of worm that preys on dead bodies (Thayer, 580). In addition, the present tense form of the verb “die” together with the negative “not” demonstrate that the gnawing anguish will neither decrease nor end.

The original word "Gehenna" is "derived from the Hebrew Ge Hinnom, meaning “valley of Hinnom.” It  originally was a valley west and south of Jerusalem where children were burned as sacrifices to the Ammonite god Moloch. This practice was carried out by the Israelites during the reigns of King Solomon in the 10th century BC and King Manasseh in the 7th century BC and continued until the Babylonian Exile in the 6th century BC. Gehenna later was made a garbage centre to discourage a reintroduction of such sacrifices." (Britannica)

This burning garbage dump was a miniature likeness to Gehenna and the lake of fire and brimstone where all the unsaved dead will be imprisoned, tormented, and punished without end. Viewing Gehenna as the antitypical burning dump where the trash is taken to be burned fits in with the scriptural picture of the wicked dead as being the refuse, trash, of humanity. They are weeds that need to be burned in the fire. (Matt. 13: 30) Also, John the Baptist had this to say about it:

“His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.” (Matt. 3: 12) 

“His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” (Luke 3:17)

When Christ says that this Gehenna garbage dump has fire that will never be quenched and worms that never stop feeding on the resurrected bodies the main idea is that the punishment is without end.

In closing this chapter on the resurrection bodies of the unrighteous dead, we might ask the reader to think about this question: "Will the resurrected bodies of the wicked still have their genitals?" If they do, for what purpose? Will they be able to have sex with the other inmates of Gehenna? My answer, of course, is no, because they will not have genitals either, just as the glorified bodies of the righteous. Gehenna will offer no pleasures for its inmates. So, does that mean the inmates can't socialize with each other? Will each inmate be in solitary confinement? If they can socialize, can they comfort each other? Can they play games as inmates in human prisons are able to do? These are not easy questions and belong perhaps to what is called "speculative theology." Still, that is not condemned by the Lord. What is condemned is being too dogmatic in such. 

We are nearing the end of this long series on the afterlife and life in eternity. I contemplate about three concluding chapters. The next chapter will deal with showing how the beneficial effects of the new covenant are only experienced in part during the church age, while the complete realization of them will be in the ages to come. I will then have a chapter on the question of whether the immortals will be able to sin and be lost, which question involves the question of whether the immortal saints will have "free will" in any sense. Following that we will address some lingering questions and try to sum it all up.