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 (LXXXV)

“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.

Elder Sarber On Why He Left The Hardshells

 

Recently Elder Jeremy Sarber (who used to be a contributor to this blog) wrote an article titled "Romans 3 changed everything for me" (September 13, 2024; See here) from which I want to recommend for your reading and cite from it. (emphasis mine)

"I wanted so badly for Primitive Baptist soteriology to fit with what I was seeing in Scripture. But I couldn’t make it work, no matter how hard I tried.

Even after eight years, people still ask why I left the Primitive Baptists. I understand why. For many, the question isn’t asked solely out of curiosity. They’re grappling with the same doubts that once troubled me.

I grew up in a world where the phrase “time salvation” was as natural to me as breathing. It was part of the theological air I’d always known, an idea as familiar as “Amazing Grace” or carry-in lunches. The notion that justification by faith was a temporal benefit, mostly detached from our eternal destiny, made sense to me. Primitive Baptist doctrines, with their simplicity and clear boundaries, felt safe. It was like a well-worn path I could walk with my eyes closed."

I had the same experience. So have others who have left the "Primitive Baptist" church and have embraced the real old Baptist faith. 

Sarber says next:

"Over time and with much study, however, something shifted. What once comforted me started to weigh on me. The neat boxes we had drawn around salvation and justification began to feel more like cages."

Those "neat boxes" Brother Fralick and I have called the Hardshell theological "grid," in which all salvation passages that speak of some action of the sinner for salvation is pigeon holed into one hole, the time salvation hole, while other texts are put into the eternal salvation hole. Further, they are cages, and function like traditions which keep one from correct bible interpretation.

Sarber says next:

"When I began my pastoral ministry, none of that yet bothered me. I preached with confidence, certain that salvation had been secured in eternity, later sealed by Christ’s blood. All we had to do was look for the signs of it in ourselves—faith, repentance, fruit of the Spirit. These were sweet assurances experienced only after the main event on the cross. They were not essential to the saving work itself."

If a person is honest, he cannot deny that faith and repentance, along with perseverance therein, are requirements for eternal salvation. Through the past 18 years I have challenged the Hardshells to come here and debate this question.

Sarber says next:

"Paul writes that we are justified by God’s grace as a gift through the redemption that is in Christ Jesus (Ro 3:24). That much fit neatly into my theology. But then he said this redemption is to be received by faith (Ro 3:25). (The KJV reads, “through faith in his blood.”) That’s where I got stuck. If justification is received by faith, how could I treat faith as little more than a sign of salvation that pointed back to what had already been accomplished? Paul seemed to teach that faith was the very means by which we receive justification before God."

I got stuck a lot of time in my bible study as a Hardshell pastor and teacher. I began to see that this grid that they had placed over the bible was what was blinding them to the truth and keeping them caged in their heretical views. I also began to study PB church history and to discover the fact that the first generation of Hardshells in the 1830s through 1860s did not accept this grid but taught that faith and repentance by hearing the gospel and word of God was essential for eternal salvation. That was a shocker.

Sarber says next:

"I wrestled with this. I wanted so badly for Primitive Baptist soteriology to fit with what I was seeing in Scripture. But I couldn’t make it work, no matter how hard I tried. Faith wasn’t merely a signpost pointing back to something already done. It was how we laid hold of Christ’s righteousness in the first place."

Amen.

One of the purposes of this blog was to help other Hardshells to see the truth that Elder Sarber, Elder Fralick, and others, including me, have seen. It came down to a choice we had to make. Are we going to be honest with what the bible says even though it contradicts what my church affiliation teaches?

Spurgeon On "Expository" Preaching

As those who follow this blog know, I have not been a proponent of "expository" preaching when it is defined as a preacher preaching through a book of the bible Sunday after Sunday. Every sermon should have some exposition of texts being cited or explained, but many textual and topical sermons have lots of exposition in them. I think a preacher going through a book of the bible in a running commentary should rather do this in a bible class or lecture series. I have written on this a few times, especially as it relates to those Baptist churches adopting it for the Sunday messages. (See here; here; here - the latter has links to other articles on the subject) I have contended that textual and topical sermons have been the predominant types of sermons for several reasons. The above posts detail those reasons. The great "prince of preachers" Charles Haddon Spurgeon was a textual preacher but often mixed it with the topical. 

As I was reading one of his sermons I noticed the following words of Charles Spurgeon which pertains to this debate on the practice of "expository preaching":

"I don't believe God the Holy Spirit ever intended men to publish three months before hand, lists of sermons that they were going to preach; because there always will arise changes in Providence, and different states of mind both in the preacher and the hearer, and he will be a very wise man who has got an Old Moore's Almanack correct enough to let him know what would be the best sort of sermon to preach three months ahead. He had better leave it to his God to give him in the same hour what he shall speak, and look for his sermons, as the Israelites looked for the manna, day by day." ("The Work of the Holy Spirit"; November 5, 1857)

Though Spurgeon is speaking about preachers having a list of sermons named for each Sunday months in advance, yet the same warning applies to those who use the expository type, for in that case people know in advance what the text and subject will be. 

What think ye?

The Good From Afflictions

The apostle Paul confidently and boldly said "all things work together for good to them who love God and are called according to his purpose." (Rom. 8: 28) That would include afflictions. The apostle affirms this plainly saying "That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto." (I Thess. 3: 3) If we walk by sight, this will be hard to believe, for many times those in affliction cannot see how any good can come from it. But, if we walk by faith, trusting God and his word, then we believe good will come from it whether we can see the good or not. 

A song we used to sing when I was a Hardshell was the one given below. The lyrics are:

Afflictions, though they seem se­vere,
In mer­cy oft are sent;
They stopped the pro­di­gal’s ca­reer,
And forced him to re­pent.

Although he no re­lent­ings felt
Till he had spent his store;
His stub­born heart be­gan to melt
When fa­mine pinched him sore.

“What have I gained by sin, he said,
But hun­ger, shame, and fear;
My fa­ther’s house abounds with bread,
While I am starv­ing here.

I’ll go, and tell him all I’ve done,
And fall be­fore his face
Unworthy to be called his son,
I’ll seek a ser­vant’s place.

His fa­ther saw him com­ing back,
He saw, and ran, and smiled;
And threw his arms around the neck
Of his re­bel­lious child.

Fa­ther, I’ve sinned—but O for­give!
I’ve heard enough, he said,
“Rejoice my house, my son’s alive,
For whom I mourned as dead.

Now let the fat­ted calf be slain,
And spread the news around;
My son was dead, but lives again,
Was lost, but now is found.

’Tis thus the Lord His love re­veals,
To call poor sin­ners home;
More than a fa­ther’s love He feels,
And welc­omes all that come.

You can hear this song sung (here)

Another verse we must include on this point is this:

"For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen."

(II Cor. 4: 17-18 nkjv)

My Christian brothers and sisters, persevere through your afflictions, believing that your wise Father in heaven has it all in control and he has promised not to put on you more than you can handle. (See I Cor. 10: 13) See your afflictions and sufferings as part of your education, intended to make you wise and to purify you by removing all the dross in you. It is a means of your glorification too. For Christ, as well as for the elect, glory follows suffering. (See I Peter 1: 11) May we all become mature children of our Father and say with David, the man after God's own heart, "it is good for me that I have been afflicted." 

Beliefs about the Afterlife (LXXXIV)

In the previous chapter we ended still focusing attention upon the power that will be possessed by the transformed saints in the resurrection of the just, of what is involved in their bodies being "raised in power." We also connected this focus on power with the words of the apostle when he spoke of "the powers of the age to come." We stated our firm belief that this power will be equal to the power of the angels and be God-like, which includes having the abilities associated with the nine miraculous gifts of the Holy Spirit, or even to have greater powers than those, for they are compared to "childish things" by the apostle. Full maturity and perfection for saints comes in the resurrection experience.  

In reference to the resurrected and glorified body of Christ Jesus Paul speaks of him having the "power of an endless (or indestructible) life" (Heb. 7: 16). This power of an immortal body will also characterize all the transformed saints in the day of the resurrection. This power will not be limited to the body, but will include the soul and spirit, or the intellect, and include psychic powers. It seems to be what the status and work of saints in glory demands, because as we saw in earlier chapters, the saints will be ruling as priests and kings over the nations of the earth and such miraculous gifts and powers would be useful. Recall also these words of the apostle Paul: "For it was not to angels that God subjected the world to come, of which we are speaking." (Heb. 2: 5 ESV) So, who is in charge of the age to come? Answer: Christ and his glorified saints. The world will be subject to them and governed by them. 

Supermen

The Ubermensch is a concept in philosophy that describes a human ideal and a goal for humanity, coined by Friedrich Nietzsche in 1883. The term translates to "overman" or "superman" in English. Nietzsche presents the Ubermensch in his 1883 book Thus Spoke Zarathustra. In the book, Nietzsche's character Zarathustra posits the Ubermensch as a goal for humanity. Nietzsche is the same philosopher who wrote "God is dead." His ideal man, his super man, was a man who evolved and who recognized no god but himself, who was not shackled by outdated morals and religion. Of course, each person has his own idea about what a utopia would be like, and what an ideal or super man would be. Christians see Christ as the superman, and also believe that they will become supermen when they are fully conformed to the image of Christ. This makes us think of the debate going on today about "transhumanism." Said a source (See here)

"In 2009, Stefan Lorenz Sorgner wrote a famous essay comparing Nietzsche’s philosophy with transhumanism, the view that human beings can evolve beyond their present physical and mental state, especially by means of science. Not surprisingly, he found some strong overlap between the two." 

Transhumanism is the position that human beings should be permitted to use technology to modify and enhance human cognition and bodily function, expanding abilities and capacities beyond current biological constraints. Transhumanists believe that by using emerging technologies like artificial intelligence, genetic engineering, nanotechnology, and cryonics, humans can: Extend their lifespans, slow or reverse the aging process, enhance their cognitive and sensory abilities, make the human body more resistant to disease, etc. Transhumanists often advocate for the "supers" of super intelligence, super longevity, and super happiness. Said one source on this (Britannica encyclopedia):

"Transhumanism, philosophical and scientific movement that advocates the use of current and emerging technologies—such as genetic engineering, cryonics, artificial intelligence (AI), and nanotechnology—to augment human capabilities and improve the human condition. Transhumanists envision a future in which the responsible application of such technologies enables humans to slow, reverse, or eliminate the aging process, to achieve corresponding increases in human life spans, and to enhance human cognitive and sensory capacities. The movement proposes that humans with augmented capabilities will evolve into an enhanced species that transcends humanity—the “posthuman.”"

What scientists are attempting to do in this goal is what God will accomplish by his own divine power, and by his infinite wisdom. It will not involve humans becoming part machine. No doubt the biblical picture of the glorified man shows him to be a superman in body, soul, spirit, and mind. The senses will be greatly improved, the eye seeing better and with greater clarity, even from far distances, much like the eagle, or see through objects like superman's x-ray vision; The ear hearing better, the olfactory system superior, etc. Above all, the brain will be set free so that cognitive ability will be far superior to man, either as originally created or as in his fallen condition. This will include the ability to remember, the saints then having what may be called a photographic memory, on the level with computers. The ability to think, reason, and solve problems, be it in math or logic, will also no doubt be greatly augmented. 

The transformation to the bodies of the saints on the day of resurrection will be unlike the kind we see today in science fiction (but also now in real science to some degree) where humans have machine parts and neural implants, being part flesh and part machine, being "cyborgs," bionic humans, or even androids. 

One leading text on the super human condition of resurrected, transformed, and glorified saints is this one from the prophet Isaiah where he writes:

"28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29 He giveth power to the faint; and to them that have no might he increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." (Isa. 40: 28-31 kjv)

Though this may be applied to some degree to the soul or spirit of regenerate men and women in their persevering in faith and holiness, yet it cannot be the primary nor only application. It surely must apply to the new glorious heavenly bodies that the saints will obtain in the day of resurrection and glorification. All agree that the resurrection bodies will not grow old, become wearied, or lack energy. Well, this text in Isaiah is affirming that very thing; And, it adds some additional abilities. It speaks of constant renewal, a thing we spoke much about in earlier chapters when speaking of the water of life, the river of life, the book of life, the tree of life, the light of life, etc. All these are the means of renewal. Isaiah includes the ability to fly, a thing which Jesus himself did after his resurrection, ascending and descending between heaven and earth, and finally flying off from the first heaven, through the second heaven, and to the third heaven. As I have stated in previous chapters, saints will have ability to teleport at the speed of light, to move as fast as angels who also fly in the midst of the heavens. (Dan. 9: 21; Rev. 14: 6; etc.) 

"The LORD God is my strength; He will make my feet like deer’s feet, And He will make me walk on my high hills." (Hab. 3: 19 nkjv; See also II Sam. 22:34; Psa. 18: 33)

Surely this giving of strength to the feet so that they are like deer's feet and therefore able to walk the high hills will be true of the bodies that are raised in power. 

In summation, there will be no weakness in the transformed bodies of the saints. Those bodies will radiate power as well as radiant light and glory. 

Flesh & Blood Excluded

"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption." (I Cor. 15: 50)

If one did not have the balance of scripture as a context, nor the immediate context, the affirmation that flesh and blood cannot inherit the kingdom of God would seem to say that the new bodies will not have flesh or blood. That would seem to suggest that the bodies would be aerial and non-physical. But, we know that this is not true for even in the immediate context Paul speaks of different kinds of flesh and bodies, indicating that the transformed bodies of saints will still have flesh and bodies, though not the same kind as they had in their earthly bodies. Further, we know that the resurrected body of Christ still had flesh and bones for he said to his disciples after his resurrection - "Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.” (Luke 24: 39 nkjv) Some find it meaningful that the text does not mention "blood," saying "flesh and bones" rather than "flesh and blood." Some think that the new body will not have blood. They may be right. It is one of those things that cannot be definitely proven. Remember that the bible teaches that "life is in the blood."  (Lev. 17:11; See also, Gen. 9:4; Deut. 12:23; John 6:53-54) It may be that the body becoming spiritual means that the work of blood in the body is now done by the work of spirit in the body. 

However, it may be rather that the blood and the flesh will be greatly enhanced. That is what Paul affirms according to the majority opinion. The flesh and the blood of natural earthly bodies, bodies weakening and dying, bodies corruptible, cannot enter into the spiritual kingdom of heaven. They must be made spiritual and heavenly to enter into that state. So, what is a spiritual body? What is spiritual flesh and blood? That is not easy to answer. Wrote Guzik in his commentary:

"Paul is not saying, “material things cannot inherit the kingdom of God,” because Jesus’ resurrection body was a material body. Flesh and blood, in this context, means “our present bodies.” Jesus’ resurrection body was not a “pure spirit” body, but a material body described as flesh and bones (Luke 24:39) instead of flesh and blood. This may seem like a small distinction to us, but it must be an important distinction to God." (1 Corinthians 15 Commentary)

I think that is correct.

Four Epic Apocalypses

The following may be viewed as a good outline for a sermon or bible lesson and title it as I did at the head of this posting. 

The Greek word for the English word "apocalypse" is "apokálypsis" and means an unveiling or a revelation. It is often used to signify someone who appears or comes bodily to another person. 

First Apocalypse Of Christ

That occurred when Christ appeared the first time by incarnation. 

Second Apocalypse Of Christ

I Corinthians 1: 7 - ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ("awaiting eagerly the revelation of our Lord") (see also II Thess. 1: 7; I Peter 1: 7) 

"But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." (Luke 17: 29-30)

Apocalypse of the Sons of God

Romans 8: 19 - κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν ("waits eagerly for the revelation or apocalypse of the sons of God")

Apocalypse of Antichrist

"Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed (apokalupto), the son of perdition...And now you know what is restraining, that he may be revealed (apokalupto) in his own time...And then shall that Wicked be revealed (apokalyphthēsetai), whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, " (II Thess. 2: 3,6, 8-9) nkjv) 

In this text the forms of the word "apocalypse" are used to refer to the "coming" of the man of lawlessness, to the Antichrist. In this text, the word for "revealed" and the word for "coming" (parousia) are used in regard to the end time appearing of Antichrist, and they are the same words used to describe Christ' coming, both the first and second.

MORE UNITED BAPTISTS IN GEORGIA

 Continuing my search for United Baptists in Georgia, I decided to keep searching through active associations, and when they were founded. Associations that began between 1800 and 1840 are promising candidates for possibly being United Baptist. I wasn't disappointed.

The Hightower Baptist Association is a current and very active association in north central Georgia. It is a rather large association with 53 churches. Founded in 1830, they began as a United Baptist association. This association is now in fellowship with both the Georgia Baptist Convention and the SBC. However, they have retained many of their original distinctions and practices. They do not use the Baptist Faith and Message (BF&M), but instead have continued to use their original articles of faith, which they refer to as "Abstract of Principles". The SBC does not require the use of the BF&M, but does require that any other confession that an association might use, must not conflict with it, if it wants to be an affiliated association. This association has held together as a unique entity, and is a rare example of one that may have other Baptist churches within their bounds that belong to another, newer association. It has not dismissed churches to join other associations. It is rare to find two SBC churches that are only a mile apart, belonging to two different associations. As more churches were formed when the population increased, they did not merge or split. They still have union meetings, outdoor baptisms and foot washing. They would be more "primitive" than other associations around them. At the time they were formed, their eastern boundary met the Tugalo Association boundary, which was also founded as a United Baptist association. This makes a good comparison, as the Tugalo was founded as a Calvinist United Baptist association. Where would the Hightower Association fall on that subject?

As always, I begin with the original articles of faith to see what I can learn. The Hightower Association still adhere to them. Let's look at their articles on election and perseverance.

ARTICLE 5. We believe that sinners are justified in the sight of God only by the merits of Jesus Christ.

ARTICLE 6. We believe in the election of all God’s people that they are saved and called according to His purpose and grace given them in Christ Jesus before the world began. II Tim. 1:9 and in II Thess. 2:13. “But we are bound to give thanks always to God for you brethren, beloved of the Lord, because God has from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth.”

ARTICLE 7. We believe the saints shall persevere in grace and not finally fall away.

Once again, we have the phrase " through sanctification of the spirit and belief of the truth.” This phrase has appeared in every single non Calvinist, non Arminian articles of faith I have studied so far. Would the Hightower churches continue the pattern and be found to be general provisionist and holding to eternal security? 

In 1836 in a query to the association it was asked "What is the distinction between us and fatalism (Calvinism) in effectual calling? Answer "The chief distinction between us and fatalism in effectual calling, is that though all the saved have been effectually called, many others were called, but not chosen, as the scriptures say. We believe God calls men everywhere to repent and believe the truth, and has left none without hope or offered mercy. The condition decreed by God may be accepted or rejected, and in rejection brings greater condemnation, as unbelief denies the Lord who bought them."

Here we can see that the Hightower UB Association was clear that they believed in general atonement and denied irresistible grace and unconditional election. They would also deny the notion of final apostacy, per article 7 in their abstract of principles. 

In 1837 a query was asked about baptism which was "Shall we require rebaptism for one who was immersed by a predestinarian elder of another association? Answer "We require that one coming from any other association to give satisfaction of true conversion when baptized, and if so,inquire of their satisfaction with their baptism. If satisfied, they should be received without rebaptism."

Here we can see what I suspect was the case of most of the United Baptist movement. It seems each association kept their own theologies intact, even boldy so, yet agreed to accept the validity of any Baptist ordination, and baptism, whether, Calvinist, Provisionist, or Free Will. There also seems to be a hint that the validity of baptism rested on the one being baptized, or at least partly so.

It is becoming more and more evident, that almost all Baptists in the South were "United Baptists" right before the anti mission split. That controversy began the divisions which caused many to retreat to their former titles, while many others united even further into conventions. Many associations just stayed neutral in the fighting, and retained the "United Baptist" name. Many Uniteds had a "wait and see" attitude, and many more would gradually join the SBC as time progressed until well after the Civil War.