p. 4 | God's Plan Demands Two Resurrections by J. O. CORLISS

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 29, 1915

God's Plan Demands Two Resurrections

By J. O. CORLISS

The Age-to-Come Doctrine — No. 8

God's Plan Demands Two Resurrections

J. O. CORLISS

SENTENCE of death was passed upon the entire human race because Adam, its life fountain, became tainted with sin, and transmitted the blemish to his posterity. Had not sin entered to mar the gift of life, it would have continued to our first parents without intermission, and they, in turn, would have conferred it upon their offspring to be forever enjoyed. But sin having deprived Adam of such privileges, and in him, or through his failure, brought death to an innocent progeny, provision was made for him and these blameless ones to have the intended life through a second Adam—the Lord Jesus Christ. 1 Cor. 15:45. For this reason the complete death penalty was not then enforced, but Adam and his posterity were permitted a probationary period under suspended sentence. This was to give every one opportunity to choose whether he would seek the recovery of the lost treasure, or go down to final death in consequence of Adam's transgression.

That complete success might crown such a far-reaching plan, a foretaste of the eternal future was put within the reach of all. This consisted of a mysterious entry of life through an “everlasting Father” (Isa. 9:6), and a new birth. This second birth was not to be of the fleshly order, but an infusion of spirit life in response to a personal faith in Christ as an assured Life-giver. John 3:1-6; Rom. 5:10. But though having such a privilege, man, being the fleshly offspring of Adam, must be subject to death, the penalty of Adam's transgression; yet if in the end it is found that the life motives have been controlled by the Spirit of Christ, who undertook man's restoration, and in so doing conquered death, Christ will prevail over the temporary sleep, and call his redeemed ones forth to eternal life.

But this privilege of a resurrection to life is not an exclusive one. Every child of Adam must “stand up” to receive his due for the use made of his probationary privileges. Therefore the edict went forth that “as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:22. This is not only just, but reasonable; for since Christ took upon himself the responsibility of the mission in which Adam failed, and so tasted death for every unfortunate son of the great human father (Heb. 2:9), that each of these might recover life if he would, the original penalty was met, and this entitles the entire race to be brought from death's bondage to life.

But having been rescued from a death for which he was not responsible, each victim of Adam's fault must then answer for the things in his own life, for which he was personally responsible. This, too, is perfect equity, else merited recompense is ignored. So if in this examination of personal accounts he is adjudged guilty, without having repented, the “second death” is his due, from which no recovery can be granted, since Christ tasted death for the wiping out of the first death sentence, not the second. The development of these two classes is therefore absolutely necessary, yet it cannot be known to which class one is to be assigned unless a judgment decision has been rendered in his case; and this must be known before the resurrection of any of the dead. It was to this part of the program that the apostle directed attention when explaining the method. So after affirming that in Christ all the dead must be made to live, he thus classified the subjects of the resurrection: “But every man in his own order [or class]: Christ the first fruits; afterward they that are Christ's at his coming.”

This makes it clear that before the coming of the Master a complete arrangement has been scheduled by which to regulate recovery from the Adamic sentence of death upon the human race. Its system is most clearly enunciated in the following: “The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so [after this manner] shall we ever be with the Lord.” 1 Thess. 4:16, 17.

It is well to be reminded that this resurrection and change from mortality to eternal purity is effected in the “twinkling of an eye,” just at the moment when the resounding trump heralds the near approach of the Saviour to receive his own (1 Cor. 15:51, 52), and this fact reveals that the judgment decision placing on these the mark of immortality was rendered in heaven, prior to the Lord's return to this earth, as shown in the judgment scene of Dan. 7:9-14 and Rev. 20:11, 12.

Again: it must be evident to thoughtful minds that inasmuch as when Christ ascended to heaven he became high priest for sinful men (Heb. 8:1; 6:20), and that when returning to earth he comes as King of kings (Rev. 19:16), being seated on the throne of his glory, and attended by all the angels of heaven (Matt. 25:31), he must have exchanged his priestly garb and work for a kingly robe and scepter. But as his ministration for sinners could only be through his priestly office, when that station is exchanged for the kingly place, and he comes to earth in glory, probation for the human race has surely ended, and its latest findings must be manifest to the entire universe, that it may be seen that the Judge of all the earth has acted righteously. Phil. 2:9-11; Rom. 3:3, 4.

The fact that a certain class of probationers are segregated from all others as those “accounted worthy” to be raised immortal at the coming of Christ (Luke 20:35), is strong evidence that only these can ever reach that coveted position. Another well-fortified reason for such a conclusion is that, in the judgment examination, the “book of life” guides in the selection of names for final settlement. Rev. 20:12. This book is the record of names for all who have repented of sin and trusted Christ for salvation (Phil. 4:3; Luke 10:20), while all others are excluded. Rev. 21:27. It therefore follows that as none whose names are not in that volume can be eligible to salvation, the examination of candidates for eternal life must be confined to the records in the book of life. For this reason we are informed that judgment must first begin with the recorded family of God. 1 Peter 4:17. In that examination, if it is found that these have been complete overcomers, their names will be acknowledged by Christ before the Father, and so retained in the book of life. Rev. 3:5. By virtue of that retention, those who are represented by the names therein will be passed to eternal life at the coming of their Lord. Dan. 12:2.

These favored ones are therefore “caught up” to meet the Lord while on his way to earth. 1 Thess. 4:17. They are next seen in prophetic vision seated on thrones of judgment, not here on the earth, as some advocate, but in the courts of heaven, whence they were taken in their flight to meet their Lord in mid-air. Rev. 20:4. These are positively identified by the prophet as the same people who were changed to life when Christ appeared in the clouds of heaven; for he says they were composed of those who had died as witnesses for Christ, and others who had not, to the latest day, worshiped the beast or his image. All these the prophet saw alive and reigning with Christ for a thousand years. He also heard a great blessing pronounced on them because they were subjects of the “first resurrection.” This he saw entitled them to freedom from the “second death,” and made them ministers with Christ during the thousand years.

All the others who had died, that is, whose names had not been in the book of life, and so were not eligible to come up in the first resurrection, did not live again until these thousand years had sued their course. In fact, they could not, in harmony with the system followed with the other class, have a resurrection until a minute examination of their life work could be had, when they would be required to rise and face its findings. True, their positive failure to retain eternal life was decided when the names in the book of life were exhausted

at a previous examination. But the degree of their guilt yet remained to be determined, and this must be done by the redeemed saints. Ps. 149: 5-9. In harmony with this inspired reference that all the saints shall participate in that work, the great apostle calls upon the church to remember that they shall not only judge the world of wicked men, but fallen angels as well. 1 Cor. 6: 1-3.

This judgment work is brought to view by the seer of Patmos, as cited, in the chapter under consideration. The saints having completed the task assigned them, at the close of the thousand years the unfortunate dead arise to face their condemnation, when their former master—Satan—at once assumes control of them, for the purpose of opposing Christ in making permanent his kingdom. For that purpose they gather about the holy city, which has descended from heaven, and fire from God falls upon them to close their career, and blot their names from under heaven. Rev. 20: 7-9.

Far different is this view of the millennial period than that painted by the age-to-come theory. But the great thing in favor of this, and against Pastor Russell's teaching, is that this has the backing of plain statements of inspiration, while his views have no foundation in the tracings of inspired testimony.