UNITED BAPTISTS IN GEORGIA

 Given my recent discovery and contact with United Baptists in northeast Alabama, it renewed my desire to see if could find any United Baptists in Georgia. The Towns Creek UB Association in Alabama had told me that they fellowshipped several churches in North Georgia that were similar in doctrine, that had descended from some United Baptists, but no longer used that name. As I was digging, I ran across the history of the Tugaloo Baptist Association in northeast Georgia. It is now part of the Georgia Baptist Convention and the SBC. However, it was founded as the Tugaloo Association of United Baptists. I have been searching for United Baptists (henceforth "UB's") for years, and wouldn't you know it, I found it right under my nose. The Tugaloo UB Association is the association that my grandmother's church is in, which is New Bethel, constituted  in 1870 formed out of Nails Creek, constituted 1794.

This is also of great interest, because this association was definitely a Calvinist association, with some quirks. Let's looks at their original articles of faith that pertain to election and perseverance.

Article 3 states "We believe in the doctrine of eternal particular election." Article 7 states "We believe that God's elect shall be called, converted, regenerated and sanctified by the Holy Ghost." And article 8 "We believe the saints will persevere in grace and never fall finally away."

Here we can see the litmus test I give to articles of faith to try and discern how calvinistic a group may have been. Article 3 qualifies in my book as the "certain number" clause, or limited atonement that I look for in Calvinist articles because of the word particular, while article 7 is the calvinistic associations' equivalent to "through sanctification of the Spirit and belief of the truth", the article found in nearly all non Calvinist or Provisionist articles. Article 7 would also rule out the regeneration before faith doctrine. In my opinion, this association was founded as a calvinistic one, and lends further proof to my theory that United Baptist associations kept their individual theologies in tact, and wasn't the "mixture" that many historians say they were. Some associations however were a mixture of both Calvinist and Non Calvinist ("Provisionists") and Arminians, as was the Georgia Baptist Association, which was a Separate Baptist group and never adopted the "United" name. However they were definitely United in practice, so much so that they allowed all three types of Baptists into the association. This has led me to wonder why there ever was a "United Baptist" movement, as the Separate Baptists already tolerated a variety of views.

So what about those quirks I mentioned in the Tugaloo Association? Here are some things recorded in their minutes, but not much explanation. In 1824, the Tugaloo Association received Jesse Mercer (Calvinist) and Adiel Sherwood (Provisionist) to seat, and both men took the "stand" and preached, along with a black elder, named Posey. Here we can see that they allowed Adiel, a non predestinarian elder to preach, from the Georgia Association. (See my article "A Short History of the Georgia Baptist Association."). It is strange though, that they allowed this, on several occasions, yet they declined to correspond with the Georgia Association year after year. Why?

The next "quirk" found among the queries to the Tugaloo UB Association, was also in 1824. The query asks "What is to be done with a preacher who declares himself to be  Separate Baptist, and has no fellowship with those who hold the doctrine of election?" Answer "A minister making a public declaration of such principles should be dealt with according to the gospel, and should he not give satisfaction, excluded."

Why is there no explanation of how this came to be? The answer sounds more like a Regular Baptist response than a United one. Was said minister a Calvinist who turned non Calvinist? And why is the title "Separate" equated with general provisionist?  Was he excluded for being a general provisionist, or because he refused to fellowship Calvinists? He obviously came from that very association. Did the Tugaloo fellowship non Calvinist associations yet strictly adhere to calvinist principles within the association itself? They obviously allowed non Calvinists to preach, as in Adiel Sherwood. Also why did they say the minister did not hold to the "doctrine of election" instead of saying "particular election" when every non Calvinist articles of faith clearly state they believe in election, yet interpret it differently?

Another question that may be asked, is whether Parkerism or two seedism was coming to light, since Daniel Parker was licensed to preach by a Tugaloo association church, but not ordained. Parkers "Views on the Two Seeds" was published just two years later in 1826. Was this a reason that there began to be some defections from predestinarian distinctives? When the mission controversy appeared, they lost very few churches. Also, it can be proven that churches formed within the association after the Civil War, were Provisionist or non Calvinist. Did the whole association drift away from Calvinism, or did the SBC become the defacto union of United Baptists, thus eliminating any need for individual articles of faith by associations, with each church free to preach its own views?

About this time, many totally Arminian Baptists who had been Separates, formed their own United Baptist associations. In 1829 Elder Cyrus White published a pamphlet opposing unconditional election and limited atonement called "A Scriptural View of the Atonement", which also argued against unconditional election, and eternal security. Although he was never excluded from any association, as the Separates tolerated such views, many thought it best to organize the United Baptist Association and soon after in 1835 the Chattahoochee Association of United Baptists, which were free will or Arminian.. All these UB assocations were in the Georgia Baptist Convention. It wasn't until the Southern Baptist Convention was formed, that the Arminian, or Free Will Baptists declined to participate.  It was then that  they changed their name to "United Free Will Baptists", later forming their own state convention in 1890, called the Georgia State Convention of Liberal Baptists, and by 1900 had over ten associations. In the 1930's they joined the National Association of Free Will Baptists, their equivalent to the SBC.

All of this proves that there were many Arminan Baptists among both the Separates and Uniteds, that were not the result of the Free Will movement by either Benjamin Randall in New England or Paul Palmer in the South. The northern Randall line of Free Will Baptists merged with the Northern Baptist Convention in 1910 when they greatly softened the calvinistic doctrines they formerly held to in the Philadelphia Confession. The Palmer line remained its own entity and many Free Will churches from the north who refused to merge into the Northern Baptist Convention joined the southern line. As noted above, the Free Will United Baptists joined both those groups at the formation of the national Free Will Baptist Association. 

The Tugaloo Association is the first UB association I have found that seems to have been completely Calvinist. Obviously there were more but what happened to them? Maybe a majority went with the Primitives. Maybe many who went into the SBC, dropped the exclusive articles of faith after joining, allowing each church to decide for itself what doctrine they believed. Maybe that is why the first SBC confession in 1925 was based on the New Hampshire Confession which was worded in such a way that many views could tolerate. However, the 1925 Baptist Faith and Message seems to have done away with unconditional election as it said salvation was "conditioned on faith." This may have been amenable to any Calvinist who believed faith precedes regeneration, but would have alienated those Calvinists that held to regeneration before faith. If any current United Baptists out there happen to read this article, please don't hesitate to contact me, I'd love to talk!

Beliefs about the Afterlife (LXXXI)

"But someone will say, 

“How are the dead raised up? 

And with what body do they come?

(I Cor. 15: 35)

These are the chief questions that the apostle Paul answers in this great chapter on the resurrection of the dead. Although he especially addresses the resurrection bodies of the just (or righteous), yet what he says about the resurrection of the dead in that chapter in some respects applies to the resurrection bodies of the unjust. We will therefore focus on the resurrection of the righteous first.

I will not comment linearly from start to finish in regard to Paul's words concerning the resurrection of the dead but will comment on a different order and arrangement of my comments upon his statements. The two questions above, from verse thirty five, need addressing first, for they are the context for Paul's commentary and answer to the questions.

How Are The Dead Raised?

That is the easiest of the two questions Paul will answer in this great chapter. We have also already shown the answer to it and it came directly from the mouth of the Lord Jesus Christ. Recall that he said to the resurrection denying Sadducees "you err not knowing the scriptures nor the power of God." It was also answered by the apostle Paul who asked king Agrippa - "why should it be thought an incredible thing with you, that God should raise the dead?" (Acts 26: 8) The how is God's omnipotence. Nothing is impossible with God. (Luke 1: 37; 18: 27) 

We need not know the "how" of the things God does to believe in those things. We do not know all the mechanics of all the works of God, of how miracles are performed, or how the supernatural works, in order to believe in them. So it is with "how" the dead are raised. It is sufficient to know that God is omnipotent and that nothing is impossible with him. The fact is, God has raised the dead and we can believe it without understanding how God does it. No man knows how God can simply say "let there be light" and instantly light comes into being. We do not comprehend how God "speaks and it is done." (Numb. 23: 19) 

Obviously, even the physical elements of the cosmos obey his commands. That is a unfathomable mystery, incomprehensible. Perhaps the Grecian Christians in Corinth wanted a scientific explanation, one that was in agreement with reason, and not based upon mere faith. 

Heavenly Bodies

"45 And so it is written, “The first man Adam became a living being (rather 'soul').” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural, and afterward the spiritual. 47 The first man was of the earth, made of dust; the second Man is the Lord from heaven. 48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. 49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man." (vss. 45-49)

The resurrected and glorified bodies of the saints will be both "spiritual" and "heavenly." So, what does that mean? How is the Lord, the second Adam, a "heavenly man"? Does that mean he was not earthly or a human being? Was he born a superman? Or, did he become a heavenly man after his resurrection and bodily glorification? What does it mean that Christ as a man, or in his human body, was a "spiritual" man? Was his body spiritual before his resurrection or after? Does being a spiritual or heavenly man mean that the man is no longer a physical entity? What does it mean to have "the image of the man of dust"? Likewise, what does it mean to "bear the image of the heavenly man"? 

When did Adam become a "living soul"? When God made him or when he sinned? Likewise, when did the second Adam become a "life giving spirit"? When he was born in the womb of Mary or when he was resurrected and glorified? Was Adam, when first created, solely a "natural man" or was he also a "spiritual man"? Or, did Adam become a natural man when he sinned? Was Paul comparing and contrasting the physical body, or humanity, of Christ to the physical body of Adam when created or when he sinned? That is not an easy question. 

When speaking of Adam the focus is on how God made him in the beginning, and not on what he became after his fall into sin. Adam became a "living soul" when God breathed into his nostrils the breath of life. He did not become a living soul when he sinned, though some bible teachers think so (saying he became a "soulish" man, guided by his depraved senses). Secondly, he was "natural" from the moment God created him, not becoming natural when he sinned. He was not a spiritual man in body, though he had a spirit and was spiritual in that sense. His body was not spiritual though he was spiritual in his inner man, having the spiritual law of God written on his heart. (Rom. 7: 14) Third, his body (which is the focus of the apostle) was "of the dust of the earth." But, Paul says that Christ is different because he was "from heaven" and therefore a "heavenly man." But, that does not mean that the human body of Christ was from heaven, nor his human soul from heaven, but that his divine person was from heaven. However, some bible teachers have believed in the preexistence of the human nature of Christ. The great hymn writer Isaac Watts (1674-1748) believed that the human soul of Christ was created before the world began and that this is what is involved in Christ begin "begotten" as the "Son of God." It is also similar to what the "Two Seed" "Primitive Baptists" believed and also to Mormon beliefs. When the apostle says that "the man" was "made of dust," does he not refer strictly to the physical body? Is it not true that the inner spirit of the physical man was not of the dust, but was breathed into him by the very breath of the Creator?

Christ’s resurrection body is called “spiritual” (v. 44) in the same sense that food and a literal rock (1 Cor. 10:4) are called spiritual. It is called a “body” (soma), which always means a physical body when referring to an individual human being. Verse 44 reads as follows: "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." (vs. 44) That cannot be interpreted to mean "it is sown a physical body but it is raised a non-physical body." The resurrection body will still be physical, but it will be super physical, and made in such a way that the inner man or spirit has complete control over the physics of the material body. 

In summation, the resurrection body of Christ is called “spiritual,” "heavenly," and a “life-giving spirit” because its source is the spiritual realm, or Heaven, not because its substance is immaterial. Christ’s supernatural resurrection body is “from heaven,” as Adam’s natural body was “of the earth” (v. 47). Also, the resurrection body is from heaven in the sense in which Adam's spirit, which animated his body, was from God or heaven. As the first man was from “earth” and had a material body and yet had an immaterial soul, even so the One from “heaven” also has a material body and yet had an immaterial spirit and divinity that was from heaven. As previously seen, the resurrected body of Jesus could transport itself from one location to another in an instant, could materialize inside of locked rooms, much the same way that we see occurring in the Star Trek genre of movies where people were by the "transporter." 

In Romans chapter five the apostle compares Adam and Christ. However, in contradistinction to first Corinthians chapter fifteen, he shows how Adam and Christ are mostly alike, saying that Adam was the "figure of him who was to come." (vs. 14) There are similarities and differences between the first and the second or last Adam. Both those chapters will demonstrate this fact. All this is involved in a physical body becoming spiritual and heavenly. In other words, the body will become both physical and spiritual. About it being heavenly recall these words of the apostle that we cited in earlier chapters:

"For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven." (II Cor. 5: 1-2 nkjv)

As Christ' body is called heavenly because the power that made it is from heaven, so too with the resurrected saints. The new body is both of the dust and from heaven. That seems like a contradiction, but it is not because the sense in which it is from heaven does not negate it being still the body that was made of the dust and that was buried in dust. 

Further, Christ in his physical body being "from heaven" must also allude to the fact that his physical body was not derived from the seed (sperm) of Joseph, but from the Father and Spirit. Thus, Christ being in his physical body a heavenly man denotes that his body was the product of God and heaven, though it was likewise a product of the earthly body of his mother Mary. 

Theologians debate whether what is said of Adam the first was pointing to what he was when made by the hand and breath of God or whether pointing to what he was after he had sinned. Likewise, they debate over whether Christ being a heavenly man and becoming a life giving spirit was what was true by his incarnation prior to his resurrection or what was true by his resurrection from the dead. 

Certainly Christ became, in his body, yea, in his whole person, a "life-giving spirit" as a result of his resurrection and glorification. That seems to be what Paul is affirming, and yet we read where Christ seemed to be a quickening spirit prior to his death and resurrection. Recall this text: "For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will." (John 5: 21 nkjv) Recall that he also said to Martha "I am the resurrection and the life." (John 11: 25) 

The words of Paul are clear however for he says that Christ "BECAME a life giving spirit" and does not mean that he became so by his incarnation but by his resurrection. Further, Christ in his divinity as the eternally begotten Son of the Father, was always a life giving spirit. But, this was not true of his humanity until his resurrection and when he became, in his relation to the dead, especially of dead saints, the source and power for resurrection. In other words, Christ' heavenly body becomes the source for the new bodies of his people. They are resurrected because of "the power of his resurrection" (Phil. 3: 10), because he is now a life giving spirit, having a spiritual body, and by becoming the source of resurrection and glorification for the bodies of dead saints.

JBF commentary says this about Christ becoming a life giving spirit: "so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2 Co 3:17)." 

I think that is what is meant by Christ becoming, by his resurrection, a life giving spirit. All in union with him will find that their dead bodies will be animated and live again just as all in union with Adam have natural life and animation through him. 

Notice how reference is made to II Cor. 3: 17. It reads as follows: "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty." Here "spirit" does not mean the Holy Spirit and therefore the translations should not have "spirit" capitalized. 

Matthew Poole's commentary says (emphasis mine):

"was made a quickening spirit: He was made so, not when he was conceived and born, for he had a body subject to the same natural infirmities that ours are; but upon his resurrection from the dead, when, though he had the same body, in respect of the substance of it, yet it differed in qualities, and was much more spiritual; with which body he ascended up into heaven, clothed with a power, as to quicken souls with a spiritual life, so also to quicken our mortal bodies at his second coming, when he shall raise the dead out of their graves."

I agree with this. The new body has a connection with the old. On that we will have more to say later. But, it is far different from the old. It differs as Poole says "in qualities." First of all, "spirit" is superior to "flesh." This is clear from these words of the prophet: "Now the Egyptians are men and not God, and their horses are flesh and not spirit." (Isa. 31: 3) Thus, involved in a "spiritual body" is power, supernatural power. As I have stated before, the resurrected and glorified saints will have greater power and abilities than they had while they were strictly flesh and blood in a sinful state. About these abilities we have already observed several things and will enlarge further in following chapters. In Christ being the second Adam, and a resurrected and glorified man, he has become the creator of a new humanity. 

John Gill writes this good commentary on the text (emphasis mine):

"now he is made "a quickening spirit"; which some understand of the Holy Spirit, which filled the human nature of Christ, raised him from the dead, and will quicken our mortal bodies at the last day; others of the divine nature of Christ, to which his flesh, or human nature, was united; and which gave life, rigour, and virtue, to all his actions and sufferings, as man; and by which he was quickened, when put to death in the flesh, and by which he will quicken others another day: though rather I think it is to be understood of his spiritual body, of his body, not as it was made of the virgin, for that was a natural, or an animal one; it was conceived and bred, and born as animal bodies are; it grew and increased, and was nourished with meat and drink, and sleep and rest; and was subject to infirmities, and to death itself, as our bodies be; but it is to be understood of it as raised from the dead, when it was made a spiritual body, for which reason it is called a "spirit": not that it was changed into a spirit, for it still remained flesh and blood; but because it was no more supported in an animal way; nor subject to those weaknesses that animal bodies are, but lives as spirits, or angels do; and a quickening one, not only because it has life itself, but because by virtue of the saints' union to it, as it subsists in the divine person of the Son of God, their bodies will be quickened at the last day, and made like unto it, spiritual bodies; also because he lives in his body as a spiritual one, they shall live in theirs as spiritual ones: and so the apostle shows, that there is a spiritual, as well as an animal body; that as the first man's body, even before the fall, was an animal or natural one; the last Adam's body upon his resurrection is a spiritual and life giving one, as the Syriac version renders it."

So, in conclusion, resurrected saints will not only be glorious (with all that is entailed in that glorification) but also spiritual and heavenly in their new bodies from heaven.

THE OLDEST REGULAR BAPTIST CHURCH IN THE SOUTH

 Recently I had the privilege of speaking with Marshall Blalock, pastor of the First Baptist Church in Charleston, SC. I had long been wanting to make contact with the church, both for it's history as a church, and because it was the founding member of the Charleston Baptist Association, which was the  southern most association of the Regular Baptists. It was instrumental in the formation of the Southern Baptist Convention, along with the Sandy Creek Baptist Association, which was Separate Baptist.

We discussed the beginnings of the church, which was founded in September 1682 in Kittery Maine, under the sponsorship of First Baptist Church in Boston. In 1696, twenty eight members, along with the pastor, William Screven, left Maine for South Carolina. Why such a long move? During this time, Maine was part of Massachusetts, which was controlled by the Puritans. The Puritans were highly Reformed, and escorted Screven and some of his followers to the edge of town, and told to never return. The persecution of Baptists by the Reformed churches evidently did not stop when they left Europe.

Marshall and I discussed the differences between being "Reformed" and those who were Regular Baptists. Before I even asked his position, it was clear that he made a distinction between Baptists who were calvinistic and the Reformed Calvinism of the State Churches. He agreed with my assessment (without my even asking) that the notion of regeneration before faith, covenant theology and sacramentalism cannot in any meaningful sense, be hitched to the Baptists. Bro. Marshall is a Calvinist, yet it is not something he wears on his sleeves, and his church only requires adherence to the Baptist Faith and Message.

Marshall told me all about Oliver Hart, and how he went to preach at the Presbyterian Church. Hart preached against infant baptism and their mode of sprinkling. The Presbyterians evidently did not like it, and told him to never come back, and Marshall and I both laughed. I told him how I had helped a Methodist church pulling out of the United Methodists, and of baptizing them before I could celebrate the Lord's Supper with them, and he jokingly sent me the "Oliver Hart Achievement Award".

It is interesting to note that FBC Charleston was sending out evangelists and missionaries long before the Anti Mission controversy of the 1830's, as well as participating in the Triennial Convention of 1814 without so much as a peep from detractors. Why was there no opposition and why the opposition years later?

What a refreshing time I had speaking with Marshall! He is a humble man, doing great things. The church recently bought 70 acres outside of town in order for their Christian school to grow, as First Baptist is landlocked in the Old Town of Charleston.

Though we disagreed on some things, it was definitely refreshing to have a conversation with a Baptist who was calvinistic, who understands the difference between being Reformed and Baptist. Marshall's story of Oliver Hart proves that calvinistic Baptists of the past had no qualms about challenging the "Reformed" churches, nor did they prefer an affinity to Presbyterians over other Baptists. We would do well, if such were the case today.

Beliefs about the Afterlife (LXXX)

"You are all sons of light and sons of the day. 

We are not of the night nor of darkness." 

(I Thess. 5: 5 nkjv)

"For you were once darkness, 

but now you are light in the Lord. 

Walk as children of light 

(Eph. 5: 8 nkjv)

In this chapter we continue our study of how the body of Christ was glorified, following his resurrection, and how the resurrected saints will have a glorious body like their Lord and Savior. The above texts tell us that believers are "sons of light" and "sons of the day." In the Greek of the first passage it is "sons" (huios) and not "children" of the light. However, in the latter passage it is "children" (teknon). Sons of light is to be connected with "sons of the resurrection." 

"Sons" speaks of mature or perfected children and this is what believers will become in the day when they are glorified and perfected. But, they are now "children" because begotten of God (the Greek word for children denoting one born of a father). They are begotten children of light because "God is light and in Him is no darkness at all." (I John 1: 5 nkjv) God "lives in unapproachable light." ( 1 Tim 6:16 ) The Psalmist also said - “you are clothed with honor and majesty, wrapped in light as with a garment.” (Ps 104:1)

They are begotten children of the divine light which is God by faith as Jesus said: “While you have the light, believe in the light, that you may become sons of light.” (John 12: 36 nkjv) He also said: "Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” (John 8: 12 nkjv) John also testified of Christ and his being not only "the way" and "the truth" (John 14: 6) but also "the life" and his "life was the light of men." (John 1: 4)

Believers possess spiritual and eternal life now and so possess light now. But, this is true only in their hearts and minds, in their spirits, but not yet in their physical bodies, nor yet as fully as they will in eternity. Not till the resurrection and glorification of believers will they be superlatively the "sons of light," both literally and symbolically. God is light and this is literally true and yet light is also a symbol of the manifold dimensions of light. Notice these words of the Lord Jesus:

“But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!" (Matt. 6: 23 nkjv)

The eye is the means of receiving light and thereby being good for the whole body. But, what some people call light is actually darkness. So testified the prophet Isaiah, saying - "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isa. 5: 20 kjv)

In the age to come the eye of the body will be superlatively great and so the whole body will then be full of light. 

So, what good comes from light? Seeing is the foremost thing that people think of when contemplating this question. But, much other good comes from it than merely that. Light illuminates. Without it we would be in darkness and would be ignorant of many things. But light also means "energy." Light is power. In the Book of Genesis, on the first day of creation, the record says that God created "light" by saying "let there be light." But, the sun and stars were not created until later. Obviously, to me, this is because "light" that was created on the first day signified "energy." God created mass and then energy, the two things that are the stuff of the cosmos. 

Light rules and light is the source of life and growth. We see this in photosynthesis wherein plants receive particles of light (photons) and use them as an energy source to sustain life. Also, we read of the sun that God created that it "rules" the day. The light that will radiate from the resurrected and glorified saints, to my mind, will likewise be reviving and a means of ruling. Recall also from an earlier chapter where we spoke of the white stone that will be given to the glorified saints and how I connected it to the Urim and Thummin that the Hebrew priests used to divine the will of God. Those Urim and Thummin stones were also called "lights." Also, God the Father, who is Light, is declared to be "the Father of lights." (Jam. 1: 17) So too will the saints, as sons of God, be a begetter of lights. Paul says that the Christians in his day did "shine like lights in the world" (Phil. 2: 15). Of course, that is a simile for he uses the word "like." But, behind the simile is a literal truth. 

That light is energy or power is further seen from that text in Habakkuk where we read of the "rays" or "horns" radiating from the hands of the Lord is connected with "power." We know that photons from the sun not only give energy to plants and other things, but that it heats things. (See Psa. 19: 6; Jam. 1: 11)

So, in summation, we may say that the radiating of light from the glorified bodies of the saints will be for glory, for beauty, for communication, for healing, for vivification, for illumination (or imparting knowledge), for divining the will and mind of God, etc. As plants and animals, yea, all living things, feed off of light and its rays, so too will the ongoing human race feed off the light of God, the light of the Lamb of God, and the light of the resurrected and glorified saints. It will also as stated be a means of saints communicating with each other. To be clothed with light means more than the fact that saints will glow or shine. To think that it simply means that saints will glow like a glow worm does not thrill me, but it does thrill me to think that it involves more than what pertains to bodily appearance. 

So, for the saints to shine, or to emanate light and beauty, is also connected with emanating power. That light is connected with power in the context of resurrection and glorification is seen from these words of Paul from that great resurrection chapter: "It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power." (I Cor. 15: 43 nkjv) We also see this fact in the words describing the glorified body of Christ on the holy mount of transfiguration by Peter, who said that scene manifested not only the glory of the body of Christ, but also his "power and coming." (II Peter 1: 16-18) His body radiated power. Further, the mighty angels are simply called "powers" (Eph. 3: 10; Col. 1: 16). This will also be true of the glorified saints who will become powerful beings and emanate power as well as light. About the extent of that power we will have more to say later.

Glorification of the Elect

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." (Rom. 8: 29-30 kjv)

"When Christ who is your life appears, then you also will appear with him in glory." (Col. 3: 4 kjv)

"For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering." (Heb. 2: 10 kjv)

"The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." (Rom. 8: 16-18 kjv)

The above texts affirm that glorification of the body is an integral part of the resurrection of the saints. The glorification of the soul and spirit, however, is begun in time when a sinner is born of God and as he lives the Christian life. That is clear from the following words of the apostle Paul:

"And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." (II Cor. 3: 18 kjv)

Notice again a truth we saw earlier, i.e. that there are degrees of glory. Notice also how transformation of the soul and spirit, of the character, proceeds in linear progression by "beholding the glory of the Lord."  The transformation of the body, however, will occur in an instant, "in the twinkling of an eye" (I Cor. 15: 52). 

Involved in this final glorification of the body will be to make the body to radiate light and all that light represents. So we read where Christ said - "The just shall shine as the sun in the kingdom of their Father." (Matt. 13: 43) The prophet Daniel said the same thing:

“Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.” (Daniel 12:3, NASB)

In the scene on the holy mount of transfiguration, we are informed that Moses and Elijah also appeared in glorious attire, radiating light in addition to Christ. Meyer's commentary says this radiating of glory and light involves "the idea of a sublime display of majestic splendor." Others point out that the implication is that the light of the saints is now hidden, as the sun is by the clouds, but in the day when Christ returns they will burst forth in their full glory. That is true. 

Also, the idea of "shining" or being a "star" is used metaphorically by people today when they want to express how someone performed something extremely well, or "stand out" above others, or when they are impressive in appearance or action. So, we call famous movie actors "stars." Certainly the saints will shine in this sense as well as literally shining. People who shine are people who are vibrant, charismatic, and full of life, who have faces that shine with joy and gladness.

The sum of what we have seen thus far is that glorification of the resurrected body involves becoming light, so that light radiates from the saints. One purpose of that light is to greatly enhance the appearance of the saints, that is, to beautify them. We see this fact further proven by these words of the apostle Paul: 

"Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." (Eph. 5: 25-27 nkjv) 

This is clear to the point. Why is the assembly (church) of the redeemed "glorious"? It is because the members of that assembly have been perfected in body and spirit, there being no defects, no "spot or wrinkle" nor "any such thing." Some might object and say 1) Christ still had his wounds and scars in his resurrected body, and 2) some inferior marks on the bodies of believers are memorials and what is integral to people's memory of those persons. To these objections we respond with these words.

First, the wounds of Christ are deliberately left on the body of Christ because they bring glory and praise rather than take away glory. Second, the same may well be true with the bodies of the saints. It may well be true also that glorified saints, like angels, may take on different bodily shapes and appearances, like "shape shifters" in science fiction movies about aliens on other worlds (as in the Star Trek series or movies). Paul said Satan was able to change his appearance. The saints no doubt will be able to do so also, to some extent. For the most part however the saints will have no spots, no scars, no ugliness or defect of any kind. Even people today, in this mortal life, are able to change their appearances in various ways, through exercise and losing weight, by makeup, by attire, etc. Also, every person changes his or her appearance as he or she ages, so that each looks different at birth, at middle age, at old age. Perhaps the saints will be able to change their appearances in a similar way and yet instantly. 

Clearly glorification involves perfection. (Eph. 4: 13; Phil. 3: 12) Though perfection is sought after and progressed towards, it is never fully attained in this life. Certainly the body is not perfect for it experiences sickness and death. 

Thomas Aquinas, had the following points about the glorified body of Christ, affirming that resurrected bodies will have four basic qualities, or powers (See here): 

 

Impassibility – Like the Risen Lord, those who rise in him will be “impassible,” or incapable of suffering. Although our bodies are subject to aches, pains, decay, and death in this life, they will be free from all suffering and death in the life to come. St. Paul says of the risen body, “It is sown corruptible; it is raised incorruptible” (1 Corinthians 15:42). 

 

Subtlety – After the Resurrection, Jesus could pass through the enclosed tomb and through the locked doors of the Upper Room, but he could also eat food and be touched by the Apostle Thomas (John 20:19 – 29; Luke 24:36 – 43). Our risen bodies will be the same kind of spiritualized matter as the body of Jesus. 

 

Agility – The Risen Lord appeared and disappeared at will, seemingly unconstrained by the ordinary laws of nature (Luke 24:31, 36). In the same way, we can conclude that each glorified body will be under the complete control of the glorified soul. 

 

Clarity – The risen body of Jesus is resplendent with the brightness, or clarity, of his glory. This glory was seen most obviously at the Transfiguration, when Jesus gave his disciples a brief glimpse of his radiant glory. In the same way, Jesus says, “the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43).

Beliefs about the Afterlife (LXXIX)

In this chapter we want to continue to contemplate the post resurrection body of Christ, when it was glorified and became superhuman and divine. We ended the previous chapter showing how the glory of Christ in his inner person was veiled by his flesh, by his body of humiliation, but often broke through the veil so that many witnessed that internal invisible glory that radiated from his body, or outward appearance, and became visible so that many saw it and bore witness to it. So we read where the apostle John says of the incarnate Christ "we beheld his glory, the glory as of the only begotten of the Father." (John 1: 14) We also stated that the many miracles of Christ manifested this glory. So John records: "This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him." (John 2: 11)

Also, one of the times when the apostle John witnessed that divine glory was when Christ appeared on the mountain of transfiguration (probably Mt. Tabor) along with Elijah and Moses. With John were the apostles Peter and James. That experience is found in all three synoptic gospels. We will begin by noting what Matthew and Luke record.

Glorious Body & Mt. of Transfiguration

"27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. 28 “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, “Arise, and do not be afraid.” 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” (Matt. 16: 27-28; 17: 1-9 nkjv)

Luke gives this account:

"And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him." (Luke 9: 29-32)

In this experience the inner circle of apostles (Peter, James, and John) beheld a glorified Jesus in his entire person, including his physical body. The face of Christ radiated light and beauty, in a superior manner to Moses who also experienced a change in his appearance when he saw God on Mt. Sinai. Paul spoke of Moses and the "glory of his countenance" (II Cor. 3: 7). Notice how the word "glory" is mentioned several times in the two accounts of the transfiguration given above. When he manifested his glory by the miracles he did, there was no glory emanating from his physical body. Not so, however, with the glory being seen on the mount of transfiguration. Particularly did the "face" or "countenance" of Christ emanate glory and was transfigured. So too will the faces of the resurrected and glorified saints radiate glory, but about that we will have more to say later. If the faces are drastically altered following glorification, how will saints recognize each other? On that question we will have more to say later also.

As we will see from Peter's testimony about the mount of transfiguration experience, the glory they saw was the glory that will be revealed in Christ when he comes back the second time. It includes a picture of his glorified body. But, how could it be a picture of his resurrected and glorified body prior to his death? Well, again, omnipotence answers the question. The fact is, the glorification of the body of Christ did not entirely depend on his bodily resurrection. Yes, his glorification did not occur till his resurrection, but there was nothing to keep him from demonstrating that glory even before his death and resurrection. The fact is, the body of Christ while on the mount was not a body of humiliation but a body of glory. Notice what the apostle Peter wrote about it later after the resurrection and ascension of Christ.

"For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." (II Peter 1: 16-18 kjv)

So, this testimony of Peter answers a difficult question. Many stumble at the statement of Christ that says "there be some standing here who will not taste of death till they see the Son of man coming in his kingdom and in his glory" (paraphrase). Peter, James, and John are the ones who did see it seven days later on the mount. Peter confirms this view by saying that they were eye witnesses to "the power and coming of our Lord Jesus Christ" when they "were with him in the holy mount." And, of course, as we will see, the apostle John saw it further when on the isle of Patmos and seeing the glorified risen Lord and all that is connected with his glorious second coming. 

The human body of Christ appeared in glory on the mount and this was prior to his resurrection, ascension, and glorification of his body. It was a preview given to those three apostles. So, what was different about the body of Christ when on the mount? 

Well, for one, it was "transfigured," meaning it did not look like his body of humiliation. Nor will our glorified bodies look like our bodies of humiliation. So then, how will we recognize each other? We will save answering that question till later. But, as we said before, several of his disciples did not at first recognize Jesus after his resurrection, but did later recognize him when he revealed himself to them. To ascertain what all is involved in a body becoming "glorious" we must first define "glory." 

Defining Glory

The Hebrew word for "glory" is kābôd, and means “weight” and therefore the “worth” of something. So today we speak of someone whose word “carries weight.” When we mean that something is highly valued or important we said it is "weighty." The Greek word is "doxa" (or dokeo) although it is spelled differently depending on what case is the word, and whether it is a verb, noun, or adjective. Glory is a word that may be either a noun or verb and when used as an adjective is rendered as "glorious." The word "glorification" is also another form of the basic root word. This word is not used in the KJV but the Revised version has it in the words of I Corinthians 2: 7 in the words "decreed before the ages for our glorification" (and where the KJV rather says "for our glory"). In that text the Greek word "doxan" is a noun and either "glory" or "glorification" works. We do have the past tense "glorified" in several passages, often as an aorist tense, often of what has already occurred. 

The Hebrew word, denoting something of weight, is seen in this text from the apostle Paul: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17 kjv) Notice how "eternal" (or infinite) "weight" is connected with "glory." The words "of glory" are a genitive and is probably a possessive genitive meaning "eternal weight belonging to glory." These words also indicate that there are degrees of glory. So we read of "great glory" (Matt. 24: 30), "exceed in glory" (II Cor. 3: 9), "full of glory" (I Peter 1: 8), "the glory that excels" (II Cor. 3: 10), "who being the brightness of His glory and the express image of His person" (Heb. 1: 3).

In the preceding chapter we gave some synonyms for "glory," such as illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. But, these give little detail as to the ways in which the body of Christ and resurrected saints will be different. For me to say that a body is glorious, what does that mean? That it involves radiant beauty is quite evident. But, beautiful in what way? In answering such questions let us notice a few of the many places where the word glory is used in the new testament and make some comments thereon.

"Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory." (Matt. 4: 8 nkjv)

So what is meant by the glory of the kingdoms of the world? That it includes their greatness, beauty, excellence, importance, etc., is quite evident. 

"Solomon in all his glory" (Matt. 6: 29) Again, this would include his greatness, his riches, his excellence, his beauty and adornment, his high status, etc. 

“Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward." (Matt. 6: 2)

Here "glory" means praise, or what is praiseworthy, admirable, attractive, etc. This is clearly the meaning in these words: "But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering." (I Cor. 11: 15) The meaning of glory here is that a woman's hair is what enhances her outer beauty and what she takes pride in. It is what is praiseworthy in her appearance. 

“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels." (Luke 9: 26)

This text is interesting in that it seems to affirm that the Father and Son and the holy angels have their own glory. As we have seen there are degrees of glory. There are also kinds of glory as we have observed in the previous chapter when we cited Paul's words about there being one glory of the sun, and of the moon, and how "one star differs from another star in glory." So Paul wrote:

"There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory." (I Cor. 15: 40-41 nkjv)

Obviously the glory of these various entities was visible and part of the "bodies" of each. The glories of these bodies are not veiled or hidden from view. Doubtless the glory of these bodies is connected with their pleasing appearance or their beauty. So too, as I have said before in earlier chapters, there will be nothing ugly in appearance for the glorified bodies of the resurrected saints. It seems to me that the glory of the various bodies mentioned in the above text is connected with light or radiance. We call the celestial bodies "luminous" for that reason. So, does that mean that the bodies of the saints will glow like angels when angels appear in bodily forms? If so, what is so great about having a glowing body?

That radiating light is part of the glory of the celestial bodies is evident. It is also true of the glorified body of Christ as we saw from the scene on the holy mount of transfiguration. But, notice also how Christ is described when he appeared to the apostle Paul on the road to Damascus: “And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus." (Acts 22: 11) By the "glory" of that light is meant the beauty, magnificence, of that light. Also, the glory of light lies in its power to dispel darkness. It is glorious in its effects. So we read:

“God, who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4: 6)

Light not only dispels darkness, it also illuminates, and this is what the glorious body of Christ and of the saints will do. It will be a means of communication. Even today we send information via light in the form of fiber optic cables. Perhaps in a greater way the saints will not simply shine like stars in their glorified bodies but will also use that light to communicate with other saints or with the citizens of the ongoing race on the new earth. I believe this truth is an idea involved in these words of the Psalmist: "For with you is the fountain of life; in your light we see light." (Psa. 36: 9)

The apostle Paul wrote this about the resurrection bodies of saints:

"It is sown in dishonor, it shall rise in glory." (I Cor. 15: 43)

From this verse we see how honor is part of glory. Dishonor is the antonym of glory. So, honor must be included in what it means to rise in glory. So, what does it mean to rise in honor? It certainly includes dignity. In fact, as we have seen, glorious beings are called "dignities." (II Peter 2: 10; Jude 1:8) There will be nothing in the appearance of the risen and glorified saints that show them to be inferior, or lowly, but only what shows them to be superior beings. There will therefore be no lack of self esteem among the saints. Their appearance will signify their stateliness, nobility, majesty, and their superiority. 

Christ in his glorified body appears to John about A.D. 95 and the apostle describes him in these words:

"12 Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13 and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; 15 His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; 16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength." (Rev. 1: 12-16 nkjv) 

There is some debate among Christians as to how much of this vision of the risen and glorified Christ is literal and how much, if any, is merely figurative. That at least some of it is literal none can deny. Was the voice literal? Yes. Was the appearing of "the Son of Man" literal? Yes. Was he literally clothed? Yes. The only problem that some have with taking it all literally is the fact that John sees "a sharp two-edged sword" going out of his mouth. However, I am sure that it was not a literal sword of steel, but that the words Christ speaks takes that shape. Psalm 64:3 says, "who whet their tongues like swords, who aim bitter words like arrows." Doubtless John saw a sword coming forth from the mouth of the Lord but it was both literal and yet metaphoric. It testified to the fact that the Apocalypse of Christ will involve his decreeing justice to be rendered against the wicked. 

Notice the description of the glorious body of Christ in the above text. He was gloriously attired. His hair was white as snow. This is how Daniel saw the one he called "the Ancient of Days." (Daniel 7: 9) That is literal but it also is significant of the supreme wisdom of God and of the Lord Jesus Christ. Notice also that his feet were like "fine brass." Again, this is literal and expressive of his ability to trample down the wicked. Notice too that his countenance or face shined "like the sun in its strength." All this helps describe what it means for the body to be glorified. This also makes us to recall a verse from the prophet Habakkuk concerning the glory of the Deity.

"God came from Teman, The Holy One from Mount Paran. Selah His glory covered the heavens, And the earth was full of His praise. His brightness was like the light; He had rays ('horns' kjv) flashing from His hand, And there His power was hidden." (Hab. 3: 3-4 nkjv)

Notice the word glory connected with light. No doubt that this is a description of Lord God, in the person of the glorified incarnate Son, emanating light rays from his hands in the day of judgment.The context shows this to be true, for it adds these words:

"Before Him went pestilence, And fever followed at His feet. 6 He stood and measured the earth; He looked and startled the nations. And the everlasting mountains were scattered, The perpetual hills bowed. His ways are everlasting. 7 I saw the tents of Cushan in affliction; The curtains of the land of Midian trembled. 8 O Lord, were You displeased with the rivers, Was Your anger against the rivers, Was Your wrath against the sea, That You rode on Your horses, Your chariots of salvation? 9 Your bow was made quite ready; Oaths were sworn over Your arrows. Selah You divided the earth with rivers." (vss. 5-8)

The various kinds of destruction and tribulation described above are the result of the wrath of the Lord and is what we see coming to be in the Book of Revelation. 

In the next chapter we will continue our look at what is involved in the body of Christ and his resurrected people being glorious.

SOMEBODY'S IN TROUBLE

 Recently, I discovered another primitive sect of Baptists in northern Alabama. They are officially titled the Towns Creek Association of United Baptists of the Primitive Faith and Order, founded in 1870. I had not known of any United Baptists that far south until recently. They were formed from churches out of the Will's Creek Association, which was founded in 1836.

Of course,as a historian, I always want to see articles of faith, especially the originals if there has been any change.The main thing I look for is the article on election, or predestination, or atonement. The Towns Creek article on the subject reads as follows:

"We believe in the doctrine of election by grace in Christ, and that God according to His foreknowledge, purpose and grace, chose His people in Christ, before the foundation of the world, thru sanctification of the Spirit and belief of the Truth. (article 6) and "We believe the saints will persevere in and be preserved by grace and never finally fall away nor be lost." (article 7)

Now let's compare this to the Wills Creek article on the same subject, which states:

"God working all things after the counsel of His own will, and all His works from the beginning being known unto Him, of course all that the Father hath given to Christ, through sanctification of the Holy Spirit, and belief of the truth will come unto Him, so that none of them will finally be lost." (article 8)

Both Wills Creek and Towns Creek taught/teach general atonement. If you have followed mine and Stephen's articles of the Eastern District Association of Primitive Baptists, you'll certainly notice that both of these articles share something in common with the Eastern PB association articles, which is the statement "through sanctification of the Spirit, and belief of the truth."  This phrase seems to be the "code word" for general atonement beliefs. The Eastern District PB's came out of the Mulberry Gap Association of United Baptists. All three associations mention the statement above, along with foreknowledge (from the beginning being known to Him). This (to me) seems to support the idea of corporate election, as those who are chosen are those who "believe the Truth". It definitely rules out any notion that someone could be saved without hearing the gospel. The Wills Creek article seems more calvinistic to me than the Towns Creek. Perhaps this was an example where there was a mixture of Regulars and Separates,as it does seem more deterministic, yet there is no "certain number" clause, but neither is there any mention of perseverance. If this was the case, then the churches that came out of it to help from the Towns Creek Association, seems to have toned it down further. Wills Creek was formed at the height of the missionary/anti missionary split.

Any historian of Baptist history knows that United Baptists came about as an attempt to unite the Regular and Separate Baptists. There are now two kinds of Uniteds, both of which are general provisionist, one holding to eternal security, the other being totally Arminian. This seems to show that the Uniteds were not always a "mixture" of Regulars and Separates, as much as it was a recognition and acceptance of each others baptisms, ordinations, and church status. It seems that most associations kept their distinctive theologies. Many, such as the Mulberry Gap and Old Bethlehem associations have an article that specifically states the general nature of the atonement.This would also seem to show that the Separates had total Arminians within their camp. This would beg the question as to why are there no totally Calvinist Uniteds? Of course my theory is that the more Calvinistic Uniteds either became Primitive Baptists and dropped their tolerance of general provisionist Baptists, as they may have viewed them to be more in sympathy with missions, or took up the with the Missionary Baptists if they fell on that side of the issue. The Uniteds could still operate under the "United" banner, as there were still two distinct views which were tolerated.

So what are the current practices of Towns Creek? Have they changed over time? It's really hard to tell. The Uniteds were always "tolerant" of things like music, Sunday Schools, revivals and missionary support, although against "boards". Today, Towns Creek practices all those things, but still rejects boards. However, their members send support as individual families to various missionaries. The signs on their churches do not even say "United" they simply say "Baptist". However, they do love acapella singing and practice it often. One elder I spoke with told me his church had a piano, but he can't even remember the last time it was played. The other churches use it unashamedly. One thing all Uniteds have in common is the "mourner's bench" where people pray when they feel burdened or seek salvation, as all Uniteds give an invitation at the end of preaching. They practice foot washing as well. One practice that was new to me, is that of "setting aside" of someone who wished to join, unless it is through baptism. This practice states that one is "set aside" not becoming a member until some time has passed to prove you will be faithful. Preaching is done extemporaneously, like most other primitive groups, and may involve two or more preachers at any one service.

Since Towns Creek is only about an hour and 20 minutes away, I decided to visit one of the churches. The first thing I noticed, was there were plenty of younger people. That is encouraging. Like the Primitives, they practice family integrated worship. Summer is the "revival" season, and each church has a week long revival, so the association has a revival going on somewhere for about 8 weeks straight. I had watched some of their videos before visiting. Throughout all the services I kept hearing the phrase "somebody's in trouble."  It didn't take long for me to realize this was their way saying someone was under conviction, and they hung in the balance. I like the term. I heard testimonies of how when someone came to Christ for salvation, how they had been miserable, couldn't sleep, some fighting Him, yet realizing if they died without Him, they were doomed. At the end of the service, the preacher said once again, "for the last few weeks, I have known that somebody's in trouble. You don't have to be, but you are." Then he gave an invitation, and two precious souls responded, and are candidates for baptism. Are you in trouble? If you don't know Him, you are. We are all in trouble before coming to Jesus. A savior rescues folks who are in trouble. If you are a sinner, you are in trouble. I know I was. What about you?  If not, then sleep well for Jesus said "I have not come to call the righteous but sinners to repentance." However, if you are not righteous, and in trouble, call on Him and be saved!

Beliefs about the Afterlife (LXXVIII)

In the previous two chapters we have given further evidence from the new testament that there is a resurrection of the dead. We have seen how the NT, through the apostle Paul chiefly, affirmed that the resurrection of the crucified body of Jesus Christ was an example of both resurrection and glorification. His resurrection and glorification tells us something of the nature of that stupendous transformation. It was indeed amazing and remarkable that he appeared after his resurrection in the same body that was beaten and flogged with stripes, scarred and wounded, by the Roman soldiers. It was the same body, but yet was not the same body, a seeming paradox. But, more on that as we proceed. It will likewise be the same with "the sons of the resurrection." His resurrection was "the firstfruits" of the resurrection of the righteous dead.

Bodily Transformation

"For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform ('change' kjv) our lowly body that it may be conformed to ('fashioned like' kjv) His glorious body, according to the working by which He is able even to subdue all things to Himself." (Phil. 3: 20-21 nkjv)

This is a good text to complete our look at those new testament texts have to say about the resurrection of the dead, especially of the righteous; It is also a good text to introduce our deeper study of First Corinthians chapter fifteen. 

This text affirms that the resurrection of the righteous dead will occur when Christ comes again, and that believers in Christ "eagerly wait" ("look for" kjv) for him to come and to transform their mortal bodies and to repay them for all their labors on behalf of him, his people, and his kingdom. 

The text also affirms that the bodies of the risen saints will be transformed so as to be like the resurrected and glorified body of the Lord Jesus Christ. So, it is very important for us to discern what the scriptures say about the risen body of the Lord, about what changes occurred to his physical being.

The resurrection of the righteous dead, or the rapture and translation of the bodies of living saints, will involve a transformation or transfiguration. The Greek word for "transform" is "metaschēmatisei" ("shall change" kjv) and "conformed" is from the Greek word "symmorphon" ("fashioned like unto" kjv). The former word literally means "change the schematic." The latter word has the Greek root word "morph" which means to change the shape and appearance. 

There are several words in the new testament that are closely related, perhaps being even synonyms. Further, we must distinguish between transforming our minds, or thinking, or souls, or spirits, and transforming our bodies. The former is under consideration in this passage:

"And be not conformed (syschēmatizesthe) to this world: but be ye transformed (metamorphousthe) by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom. 12: 2 kjv)

All these words denote a change in the form (morphe), shape, essence, substance, state or condition, etc. 

Transform (metaschematizo from metá = exchange or change of place or condition plus schematízo, meaning to form, from schema meaning shape, outward form or fashion, the form that is seen) so that the compound word means to change the outward form or appearance of something, or too alter the outward appearance (sometimes in such a way so as to deceive or to feign to be what one is not; see II Cor. 11: 13-15)

Bodily transforming or transfiguring is seen today in people who have had drastic changes in their bodies, such as occurs in facial plastic surgery. It also occurs when actors are given "make up" and other means to disguise their natural appearance so as to look like another person. 

Said one commentator (See here) citing Greek scholar Kenneth Wuest:

"Wuest explains that metaschematizo means "to change one’s outward expression by assuming from the outside an expression that does not proceed from nor is it representative of one’s true inner nature.” The word “masquerade” is an exact English translation."

In other words, the outward appearance of the physical bodies of saints will be transformed and transfigured so that they do not look as they did prior to being resurrected. The words or concept are used in a negative way when used to refer to Satan and his ability to give a false appearance. So we read: 

"For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." (II Cor. 11: 13-15 kjv)

Thus, we see how the idea of being "transformed" is how one appears to others. Some translations use the words "disguised" or "masqueraded" for their appearance because the transformation of Satan's appearance is not his actual form or state. Also, the transformation of the ministers of Satan in the above text does not seem to be so much in their physical appearance or bodily features as in their personas, or faces, and in what they say and do and in how they present themselves. 

However, the resurrected body of Christ was not a disguise, for his outward appearance was a reflection or image of what he was inwardly. That is not the case with Satan, false ministers, nor with actors. Hence we get the wise proverb that warns "looks can be deceiving." In other words, things are not always as they seem to be. In the above passage the word "false" and "deceitful" are used to describe the changing of appearances of Satan and his ministers. 

The text affirms that the "angels of light" have their proper appearance, as do those who are "ministers of righteousness."  On that we may have more to say later. Other verses that allude to how people are able to change their appearances, in a way of disguise, are these:

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward." (Matt. 6: 16 nkjv)

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. “Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness." (Matt. 23: 27-28 nkjv)

The transformation of the risen body of the Lord, however, was no fake or superficial transfiguration, no masquerade or disguise. The outward glorified body was an outward expression of Christ' inner glory and beauty. So it will be with the risen saints.

Another verse that is a companion text to Philippians 3: 21 are these words of the apostle John:

"Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is." (I John 3: 2 nkjv)

The bodies of the risen saints will be transformed and conformed to the glorious body of the Lord Jesus Christ and so they will be like him in body as well as in soul or spirit. 

In discussing "what we shall be" as far as our resurrected body is concerned, we do not have a detailed description. The best description is in first Corinthians chapter fifteen, a passage we have yet to examine in detail, but even with that chapter to help us, we are still left with many questions about the nature of the resurrected and glorified bodies of the saints. So, the apostle says "it has not yet been revealed what we shall be," meaning it has not yet been fully revealed. Certainly Paul revealed much about what we shall be in that chapter. John does say that "we know" some things about it, saying "we shall be like him." So, as previously stated, the more we can discover about the risen and glorified body of the Lord Jesus the more we can know about the risen and glorified bodies of saints.

What is the definition of "glory" (noun) or "glorious" (adjective)? Some of the better synonyms for "glorious" are illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. It is from the Greek word for "glory" which is "doxa." W.E. Vine says of this word: "primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory;" hence, of angelic powers, in respect of their state as commanding recognition, "dignities," 2 Pe 2: 10; Jud 1: 8." 

In first Corinthians chapter fifteen Paul will speak of "glory" in regard to the resurrected bodies of the saints and speaks of how "one star differs from another star in glory" and says "so also is the resurrection." He also says there is the sun's glory, the moon's glory, etc. So, how does one star excel another star in glory? It is in the star's brightness, or what is called "magnitude." It involves degrees of brilliance, or effulgence, or radiance (shining forth). The glory of these celestial bodies resides in their magnificence, splendour, and beauty. 

In our opening text the apostle Paul draws out a distinction between "our body of humiliation" ("vile body" kjv) and Christ's "body of glory" (glorious body). This is quite interesting and needs to be further unpacked. First, it implies that the glorified body is no longer a humble, lowly, inferior, or debased body, but an exalted, superior, lofty body. 

The text leads me to ask 1) did Christ have a body of humiliation? 2) Did Adam have such a body before he sinned? 3) What constitutes or characterizes a body of humiliation? 

In his commentary on this passage Albert Barnes wrote:

"The original words, which are rendered here as "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation, that this body, so subject to infirmities and sicknesses, will be changed."

Dr. Barnes seems to suggest that Adam when created did not have a humble body. He thinks that sin made the body of Adam (and ours too) a humiliated body and that it being weak, sickly, and mortal was a result not of original creation but of sin. No doubt the entrance of sin humiliated the body first given to Adam. But, that is not to say that his original body is as lofty as the body that the saints will have after the resurrection. Further, Christ had a humble body, though it was without sin. Christ got tired in his body, and so did Adam no doubt prior to his sin. But, that was natural. Resurrected bodies, however, will not tire. Of that we will have more to say later. In the text "OUR bodies of humiliation" excludes Christ for it is contrasted with his "body of glory." However, when one looks at that famous passage in Philippians about the humiliation of the Son of God in becoming human, he may well see how Christ did have a humble body, albeit not as lowly as those bodies which have become sinful. Notice the text:

"Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross." (2: 5-8 nkjv)

Is this not taking on a humble human body? Yes, not humbled by sin, yet humbled because he was made in "the likeness of sinful flesh." But, more on that shortly. Yet, to be in "the form of God" and then to be in "the form of a slave," and to be "in human likeness," or "in the appearance as a human," is to take on a body of humiliation. The text plainly says "he humbled himself," and thus had, like we do, sin excepted, a body of humiliation.

Jesus also had his body of humiliation. However, his body of humiliation is not in every respect like the body of humiliation of fallen sinners. The body of Christ, during his lifetime, and prior to his death and resurrection, was not sinful, corrupt, nor experiencing the effects of sin. He was without sin and his body was more like the body of Adam before Adam sinned. So, can we call the body of Adam as it came from the hand of God a body of humiliation? Answer: Yes and No. It was a natural body and not a supernatural body. It was however without sin or defect. But, when he sinned his body changed, and became utterly debased and lowly, in humiliation. 

Paul says that the sinless body of Christ was nevertheless "in the likeness of sinful flesh." Said he:

"For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh." (Rom. 8: 3 niv)

If his body was in the likeness of sinful flesh, then his body was a body of humiliation, at least in appearance. This body became a body of glory however when he came forth from the grave and ascended to the Father. His body was not glorious prior to his resurrection. His body was not superior to any other man, except that it was without sin and not growing old and perishing. If a superior body has no ugliness, then it certainly was not superior for he was not a handsome man (even though pictures of Christ show him to be so). Isaiah said of him: "...he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." (Isa. 53: 2 kjv) 

It is to me a valid inference to believe that Christ, in his resurrected and glorified body was no longer ugly but only a picture of beauty. This is perhaps why many of his disciples did not recognize him after his resurrection. He appeared to Mary Magdalene and at first she thought he was the gardener (Jhn. 20: 11-20). He appeared to the two disciples on the road to Emmaus. During their walk and conversation they did not recognize him, but when he broke bread for them they knew that it was the Lord (Lk 24:13-35).

So, though more negatives are involved in the bodies of humiliation of sinful humans, yet Christ himself may be said to have a body of humiliation because he was human and because he was made in the likeness of sinful flesh. In many ways we see how the internal glory of the person of Christ, as the eternally begotten Son of God, was veiled by his human flesh. Notice this text:

"For he was crucified in weakness, but lives by the power of God. For we also are weak in him, but in dealing with you we will live with him by the power of God." (II Cor. 13: 4 esv)

That weakness was part of his body of humiliation. Notice in this text and in the preceding one (where he says "He is able even to subdue all things to Himself") how both ascribe the resurrection and glorification of the bodies of the saints to the omnipotence of God ("by the power of God") which reminds us of the words of Christ to the Sadducees "you err not knowing the power of God." 

The power of the Son of God, the power of divinity, was veiled, like his inner glory, by his weak human body. Nevertheless, as we will see, there were times when this glory and power were unveiled as it were. Notice this text:

"And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth." (John 1: 14 Young's Literal Translation)

The glory of God was in Christ, just as the Shekinah glory (or presence) was in the tabernacle (or tent). The tabernacle was a temporary house for God until the Temple was built. Peter and other Hebrews used it to typify the human body. Peter said of his coming death - "shortly I must put off this my tabernacle" (II Peter 1: 14 kjv). Paul also wrote the following (a verse we analyzed in earlier chapters on the intermediate state):

"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." (II C0r. 5: 1 kjv)

The outside of the tabernacle was quite dull and drab. The curtains which surrounded the structure were made of goats' hair, which is not very attractive. The tent was covered with ram skins dyed red, and over that was a covering of badger skins. (See Jeremiah 10: 9) The real beauty was on the inside of the tent, with the fine fabric for veils, the golden furniture, etc. So too with the Lord Jesus Christ in his incarnate state, in his body of humiliation. Every miracle he performed was a manifestation of his divine glory and broke through the veil. Every precious word he spoke was also a case where the glory shined through the veil of his flesh. Also, on the mount of transfiguration it broke through in a great way. In "Christ the Glory of God" by Ligonier ministries, we have these good words (See here emphasis mine):

"After all, did not the Son of God veil His glory when He took on human flesh? If we are talking about the revelation of divine glory as blindingly pure light, then the answer is yes. Apart from Peter, James, and John at the transfiguration, no one who saw Christ during His earthly ministry saw the light of divine glory (Matt. 17:1–2). Yet while Jesus veiled the light of His glory, He did exercise other divine attributes such as His sovereignty over creation when He calmed the storm (Mark 4:35–41). Since we have also seen that God’s glory is in one sense the summation of His attributes, anytime Jesus exercised divine attributes, people saw something of the divine glory."

John Wesley understood this when he wrote in his famous Christmas song “Hark! the Herald Angels Sing” the line that says “Veiled in flesh the Godhead see.”

Said the great C.H. Spurgeon in his sermon "The True Tabernacle, and Its Glory of Grace and Peace":

“We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” In Jesus Christ all the attributes of God are to be seen; veiled, but yet verily there. You have only to read the gospels, and to look with willing eyes, and you shall behold in Christ all that can possibly be seen of God. It is veiled in human flesh, as it must be; for the glory of God is not to be seen by us absolutely; it is toned down to these dim eyes of ours; but the Godhead is there, the perfect Godhead in union with the perfect manhood of Christ Jesus our Lord, to whom be glory for ever and ever."

In our next chapter we will continue our look at the changes that occurred to the body of Christ after he was resurrected and glorified. This will also entail a more detailed definition of the meaning of "glory." 

Beliefs about the Afterlife (LXXVII)

In this chapter we will continue to examine how the new testament scriptures affirm the doctrine of the resurrection of the bodies (that have even become dust and ashes) of both the righteous and the wicked. We will look at some other texts before our analysis of First Corinthians chapter fifteen, which is the most detailed account of the resurrection of the body. We will also look at what the bible says about the final glorification of the saints when they are resurrected. We will begin with those other new testament texts that affirm the doctrine of the resurrection of believers at the second coming of Christ. But first let us notice these words of the apostle in that great chapter on the resurrection.

"If in this life only we have hope in Christ, we are of all men the most pitiable." (I Cor. 15: 19 nkjv)

This was said in the context of Paul's elaborate homily on the doctrine of a bodily resurrection. If there is no life after death, no resurrection of the dead, then Christians are deluded and cling to a false hope. That is the apostle's firm assertive conclusion. Further he reasons, saying that they who deny a bodily resurrection ought to become hedonists and do whatever feels good, if there is no physical existence in the afterlife; And if no physical retribution in the afterlife also. So Paul says: "If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, “Let us eat and drink, for tomorrow we die!” (I Cor. 15: 32 nkjv)

Thankfully however Christ was raised from the dead by the omnipotence of the Deity (by the Father, Spirit, and by himself as the Son of God) and thus produced "a good hope through grace." (II Thess. 2: 16) By the resurrection we have a living hope rather than a dead hope. So testified the apostle Peter:

"Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead." (I Peter 1: 3 nkjv)

A slightly better translation would be "a hope living through the resurrection." Without "the resurrection of Jesus Christ from the dead," without him being "the resurrection and the life," without "the power of his resurrection," the Christian hope would be dead, and his life for Christ would be vain, useless, false, and of no lasting benefit. The entire Christian faith rests on the truth of Christ's resurrection and of the resurrection of the Christian dead at his second coming.

Other NT Texts

"But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you." (Rom. 8: 11 nkjv)

The bodily resurrection of Christ not only proves that there is resurrection of the physically dead but also guarantees the resurrection of the righteous dead to glory, immortality, and eternal life. Notice how clear is the statement about bodily resurrection. The apostle says "will also give life to your mortal bodies," and such language cannot be understood figuratively but only literally. Following the resurrection their bodies will no longer be mortal but immortal and immutably so. In the same chapter Paul also says:

"And more than that, we ourselves, though we possess the Spirit as a foretaste and pledge of the glorious future, yet we ourselves inwardly sigh, as we wait and long for open recognition (adoption kjv) as sons through the deliverance (redemption kjv) of our bodies." (Rom. 8: 23 Weymouth)

The resurrection of the dead mortal bodies of believers, though they have become dust and ashes, will be their redemption or deliverance, the price for it being paid by the death of Christ, by his blood. Redemption is an ongoing process. Redemption begins with the Redeemer, or kinsman redeemer, paying the price for the redemption of a relative who has become a prisoner, or slave, or captive, after a ransom being paid. After this comes the actual deliverance from that condition and in the salvation of a sinner this effect of paying the ransom begins with the salvation of the soul or spirit and then is completed in the resurrection of that sinner. So, redemption is complete in that the price has been paid, but it is not complete because the deliverance ensuing is not realized fully in body and spirit. 

Wrote the apostle Paul, the one who said so much about the resurrection of the dead:

"Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead." (II Cor. 1: 9 nkjv)

The faith of the Christian cannot be divorced from his belief in "God who raised the dead." In both testaments, it was part and parcel of that faith. So we read of the faith of Abraham:

"By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense." (Heb. 11: 17-19 nkjv)

Abraham determined to kill Isaac, his only begotten son, though it tested his faith, because he believed that though he slew Isaac, God would raise Isaac up from the dead and in this he foreshadowed the death and resurrection of Christ. It was also the faith of godly Hannah, the mother of Samuel the prophet, who confessed her faith in God who raises the dead, saying:

“The Lord kills and makes alive; He brings down to the grave and brings up. The Lord makes poor and makes rich; He brings low and lifts up." (I Sam. 2: 6-7 nkjv)

The apostle Paul says further:

"knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you." (Vs. 14)

The resurrection of Jesus Christ, and the glorification of his human body, was both a picture and a guarantee of the resurrection and glorification of the bodies, yea, of the entire person, of the chosen and called. This text, along with others we have cited from the new testament, state that the resurrection of saints is yet future, that it will occur when Christ comes again. Yet, one group of professing Christians in the time of the apostles contended that the resurrection had already occurred. Wrote the apostle Paul:

"And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some." (II Tim. 2: 17-18 nkjv) 

Commentators give various possible meanings to the belief of Hymenaeus and Philetus as respects the resurrection. Some say that they believed in a spiritual resurrection, that is, that they believed Christians are resurrected spiritually or symbolically when they are baptized in water. I think, however, that they may have had the idea that the resurrection of Christ was the only resurrection. They may have also thought that the resurrection of "many bodies of the saints" who arose after Christ was raised (Matt. 27: 52) was that resurrection which is already past. It may be that these two erring brothers were like some in the church of Thessalonica who thought that the coming of the Lord had already occurred. Paul wrote of them saying:

"Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come." (II Thess. 2: 1-2 niv) 

Repaid At The Resurrection

"And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (Luke 14: 14 nkjv)

This is a wonderful thought; God is going to repay (recompense kjv) believers on the resurrection day for all their labors for Christ and for his kingdom. The "they" who "cannot repay you" are the poor, the maimed, the lame, the blind, people who were helped by believers in Jesus. Christians do not, like worldly sinners, only help those who they think will return the favor, but help those who cannot repay them for their help. But, Jesus assures his people that God will repay them for every good deed they did and for every time they were a help to others. That grand payday occurs when Christ returns and raises the dead. A verse we cited in the previous chapter from the sayings of Christ agree with this. Recall that he said - "those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." (John 5: 29)

It is also similar to another time where we have this exchange between Peter and the Lord Jesus:

"Then Peter said, “See, we have left all and followed You.” So He said to them, “Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life.” (Luke 18: 28-30 nkjv)

Believers who help others do get many rewards in their lives, but yet the full reward for all their labors will occur when they are resurrected and receive their "full reward" and "inherit all things." When that happens they will surely say "it was worth it all." 

“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” (Rev. 22: 12-13 nkjv)

So, we may say with the apostle Paul - "your labors are not in vain in the Lord" (I Cor. 15: 58). This was said in the context of the resurrection of the righteous dead. He also said these words to the Hebrews:

"For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister." (Heb. 6: 10)

God will forever reward his people for their "work and labor of love" that they have shown to others, especially "to the saints." We saw this earlier when we mentioned the judgment of the sheep and goat nations and how the sheep nations were blessed to enter the kingdom of God and new heavens and earth for having kindly treated the brothers of the Lord Jesus Christ. In sum we say to all those who weary themselves in serving the needs of the people of God - "Cast not away therefore your confidence, which hath great recompense of reward." (Hebrews 10:35) The time to receive this great reward is in the time of the resurrection from the dead. Another text that affirms this is found in the book that details the second coming of the Lord. In the Apocalypse of Christ we read:

"The nations were angry, and Your wrath has come, And the time of the dead, that they should be judged, And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.” (Rev. 11: 18 nkjv)

This rewarding of the servants of the Lord occurs at "the time of the dead." And, a great reward it is!