A Summary of Christian Doctrine

Part VII: The Doctrine Of The Last Things

柒、論末日事情的教義

一、身體的死亡和居間的情況

1. 身體的死亡

　　聖經中用不同的方式談到身體的死亡，有說是肉身的死亡，以別於靈魂的死亡（太十28；路十二4）；有說是生命的結束或喪失（路六六9；約十二25）；有說是身體和靈魂的分離（傳十二7；雅二26）。身體的死亡不能說是消滅，而是肉體的生命由於身體與靈魂的分離而終結。伯拉糾派和蘇西尼派教導說人是被造的，以致要死亡，但這說法與聖經的教導並不相符，聖經說死亡是罪的結果，也是罪的刑罰（創二17，三19；羅五12、17，六23）；這並非自然的事，而是由於神的忿怒（詩九十7、11），是一個審判（羅一32），是神的定罪（羅五16），是一個咒詛（加三13），使人的心充滿恐怖和懼怕。但由於死是罪的刑罰，而信徒已經被拯救，脫離罪的審判，那問題就產生了：信徒為甚麼還要死呢？顯然的他們的死不應是他們受的刑罰，而應該看作是成聖過程中的一個重要因素，這是他們向罪死的完全地步。

2. 居間的情况

　　關於人在死亡和復活之間的情况，有很多不同的意見，在這裏只簡略討論其中最重要的理論。

　　a. 現代對陰間地獄的看法

　　目前很普遍的看法是人死後無論是敬虔的或邪惡的人都降到一個中間的地方，舊約稱之為陰間，新約則稱之為地獄，那並不是一個獎賞或懲罰的地方，所有的人都是同一命運，那是一個可怕的住處，那裏的生命只是地上的生命的微弱反映，人的意識也微弱，靜寂的沒有活動，生命失去了樂趣，生活的歡愉都變成憂愁。但上述的看法並非聖經的看法，假若陰間和地獄是指好人和壞人都下去的地方，那降到陰間又怎能作為對壞人的警告（詩九17；箴五5，七27，九18，十五24，廿三14）？聖經又怎麼記載神的忿怒在陰間焚燒（申卅二22）？那財主在陰間向上仰望（路十六23），並稱那地是「受苦的地方」（28節）；陰間和地獄並不是固定一個意義，有時指墳墓（創四十二38；詩十六10），有時指死亡的狀況，以一個地方來表示（撒上二6；詩八十九48），有時指永遠審判之地（申卅二22；詩九17；箴九18）。

　　b. 煉獄及靈博獄（Purgatory, Limbus Patrum, and Limbus Infantum）

　　羅馬天主教認為那些在臨死時已完全的靈魂可以馬上進入天堂（太廿五46；腓一23），但那些臨死前還未完全潔淨的靈魂——這是大部份信徒的情况，會進入一個地方叫作煉獄，他們居留的長短是按各人的需要而定，也可以藉敬虔的親友的祈禱、善行、彌撒而縮短，這個教義沒有聖經的支持。舊約聖徒的靈博獄（Limbus Patrum），根據羅馬天主教的看法，是舊約聖徒監禁的地方，直至基督在祂死亡和復活之間把他們釋放，而嬰孩的靈博獄（Limbus Infantam）則是沒有受洗的兒童的居所，他們在那裏沒有得釋放的盼望，他們不會受到刑罰，但也得不到天堂的福樂，這些看法都是沒有聖經支持的。

　　c. 靈魂安眠

　　過去有幾個教派主張人死後靈魂便進入一個無知覺的靜止或睡眠的狀況中，現今成了英國歐文主義份子（Irvingites），及美國羅素主義份子（Russelites）的教義，對那些不能相信在人腦停止活動之後，意識仍延續不斷的人，這概念有一種特殊的吸引力，他們在聖經中找到支持，有經文提及死亡是睡眠（太九24；徒七60；帖前四13），並似乎也提及死人是沒有知覺的（詩六5，9，一一五17，一四六4）。有關前者的經文是由於死人的身體和睡著了的身體有相同的地方，而有關後者的經文是強調死人再不能注意或參與今世的活動，聖經中記載信徒死後仍享受一個有意識的生命（路十六19-31，廿三43；林後五8；腓一23；啟六9）。

　　d. 絕滅主義和有條件的不朽

　　根據這些見解，假若惡人在死後仍有存在的話，那是沒有意識的存在；絕滅主義者的教導是人在被造時是不朽的，但那些活在罪中的人被神除去不朽的本質，因此最後被毀滅或說永遠被除去意識。根據有條件的不朽的看法，認為人在被造時並非不朽，只有信徒在基督裏獲得不朽，惡人至終完全滅亡或失去所有的意識。兩種主義的結果是一樣的，這些看法似乎也有聖經的支持，因為聖經說永生是神在基督裏的賞賜（約十27、28；羅二7，六23）；又以死亡和毀滅來警告罪人（詩七十三27；瑪四1；彼後二12）。但聖經中很清楚的記載罪人將會繼續存在（太廿五46；啟十四11，10），並且對惡人將會有不同程度的刑罰（路十二47、48；羅二12）。

　　e. 第二次的試驗

　　有一些學者主張那些在罪惡中死了的人，死後將有第二次機會去接受基督，沒有人在獲得一個認識及接受耶穌的機會之前會滅亡，他們根據以下的經文：弗四8、9；林前十五24-28；腓三9-11；西一19、20；彼前三19，四6。但這些經文並不足以證實他們的論點，並且，聖經指出不信者在死後的狀況是固定，不能改變的（傳十一3；路十六19-31；約八21、24；彼後三4、9；猶7、13）。他們的審判是根據他們生前所做的事（太七22、23，十32、33，廿五34-46，林後五9、10；帖後一8）。

經文背誦

(1) 死亡是對罪惡的刑罰

羅五12——「正好像罪藉著一個人入了世界，死又是從罪來的，所以死就臨到全人類，因為人人都犯了罪。」

羅六23——「因為罪的工價就是死，但上帝的恩賞，在我們的主耶穌基督裏，却是永生。」

(2) 信徒勝過死亡

林前十五55-57——「死亡啊！你的勝利在那裏？死亡啊！你的毒刺在那裏？死的毒刺就是罪，罪的權勢就是律法。感謝上帝，他藉著我們的主耶穌基督，把勝利賜給我們。」

(3) 地獄陰間有時被描述成刑罰之地

詩九17——「惡人，就是忘記神的外邦人，都必歸到陰間。」

箴十五24——「智慧人從生命的道上升，使他遠離在下的陰間。」

路十六23——「財主在陰間受痛苦，舉目遠遠望見………」

(4) 信徒死後與基督同在

林後五8——「現在還是坦然無懼，寧願與身體分開，與主同住。」

腓一23——「我處於兩難之間，情願離世與基督同在，因為那是好得無比的。」

(5) 不信者死後仍然存在

太廿五46——「他們要進入永遠的刑罰，僕人卻要進入永生。」

路十二47、48——「那僕人知道主人的意思，却不預備，也不照他的意思行，必多受責打；但那不知道的，雖然作了該受責打的事，也必少受責打。」

啟十四11——「他們受痛苦的煙往上冒，直到永永遠遠。那些拜獸和獸像的，以及接受牠名字的記號的人，日夜得不到安息。」

(6) 死後再沒有機會悔改

路十六26——「不但這樣，我們與你們之間，有深淵隔開，人想從這邊過到你們那裏是不可能的，從那邊過到我們這邊也是不可能的。」

彼後二9——「主知道怎樣搭救敬虔的人脫離試探，又把不義的人留下來，等候在審判的日子受刑罰。」

討論問題

(1) 下列各經文對於死亡有何教導？

林前十五55-57；提後一10；來二14；啟一18，廿14。

(2) 下列的經文你認為是支持煉獄的教義嗎？

賽四4；彌七8；亞九11；瑪三2；太十二32；林前三13-15。

(3) 耶穌對那被釘十架的强盗所講的話是否支持靈魂安眠的說法呢？

參路廿三43。

複習問題

(1) 聖經中怎樣記述人肉體的死？

(2) 你怎樣可以證明死亡並非自然的事？

(3) 罪與死有何關係？

(4) 死亡是信徒的刑罰嗎？死亡有何目的？

(5) 現代對地獄陰間有何見解？

(6) 對這些論調有何反論？

(7) 聖經中的意見如何？

(8) 絕滅主義及有條件的不朽論二者有何相異之處？

(9) 上述的主義所以為的聖經根據是甚麼？

(10) 如何可指出他們的不可靠？

(11) 羅馬天主教對煉獄，聖徒及嬰兒的靈博獄的教義是甚麼？

(12) 對於靈魂安眠的教義是甚麼？

(13) 上述教義所認為的聖經根據是甚麼？如何駁斥之？

(14) 有關第二次試驗的教義是甚麼？

(15) 聖經是支持或是反對上述的教義？

二、基督的再來

　　新約聖經中清楚教導我們基督第一次降臨之後，將會有第二次的降臨，耶穌也多次提及祂的再來（太廿四30，廿五19，廿六64；約十四3）；耶穌升天時有天使也提到這事（徒一11）；新約書信中一而再地記述這事（腓三20；帖前四15、16；帖後一7、10；多二13；來九28）。

1. 主再來前之主要事件

　　按聖經的記載，在主再來之前有幾件重要的事件必須發生。

　　a. 向外邦人的呼召

　　基督再來之前，天國的福音必傳至萬國（太廿四14；可十三10；羅十一25），意思是萬國作為一個整體，必先有福音遍傳，福音成為人民生活中的力量，並且呼召人決志歸向神。

　　b. 以色列全數的回轉

　　林後三15及羅十一25-29中的記載論到以色列的回轉，羅馬書的記載似乎是指在末世之事，有人認為這些經文是把以色列看作一個整體，一個民族，這個民族最後將轉向神；但較確切的看法應是：「以色列全體」（羅十一26），只是指古代與神立約的子民中蒙揀選者的全數，該段經文確似是暗示在末世時有大批的以色列人將轉向神。

　　c. 大叛道與大災難

　　聖經中一而再地教導在末世將有大叛道之事，罪惡加增，許多人的愛心將會冷淡（太廿四12；帖後3；提後三17，四3、4），罪惡極大，聲聞於天，結果引致一可怕的災難，「這是從世界的開始到現在未曾有過的，以後也必不會再有。」（太廿四21）。如果那些日子不減少，沒有一個人可以存活；但是為了選民，那些日子必會減少的。

　　d. 敵基督的出現

　　在使徒時代，敵基督之靈已經出現（約壹四3），很多敵基督者已經出現（約壹二18），但聖經告訴我們在末世將有一個罪惡化身的人，被稱為「大罪人」、「沉淪之子……他抵擋上帝，抬舉自己，高過一切稱為神和受人敬拜的，甚至坐在上帝的殿中，自稱為上帝。」（帖後二3、4）。

　　e. 徵兆和奇事

　　聖經中也提及將有驚人的徵兆，預示末世的開始，那時將有戰爭、饑荒、各處有地震，這都是災難的起頭，天空也有可怕的預兆，天上的萬象震動，參：太廿四29、30；可十三24、25；路廿一25、26。

2. 主的再來

　　在上述的徵兆之後，人子將駕著天上的雲降臨。

　　a. 主再來的時間

有人相信主再來是迫在眉睫之事，意思是現今隨時都可能發生，但聖經的教導是在主再來之前，必有上述的事件和徵兆發生，從神的角度來看，主再來的日子是很近了（來十25；雅五9；彼前四5），但沒有人可以斷定正確的時間，甚至天使或人子也不知道（太二十四36）。

　　b. 基督降臨時的方法

　　基督本身將降臨，五旬節時祂藉聖靈降臨，但祂將帶著身體降臨，使眾人看見（太廿四30，廿六64；徒一11；多一13；啟一7），雖然在祂再來前將有不同的徵兆，但主再來的時間仍是突然間臨到，叫人驚奇（太廿四37-44，廿五1-12；帖前五2、3；啟三3）。再者，那將是一個榮耀和勝利的再來，天空的雲作祂的座駕車（太廿四30），天使作祂的守護者（帖後一7），天使長作祂的先鋒（帖前四16），神的聖徒作祂榮耀的隨從（帖前三13；帖後一10）。

　　c. 主再來的目的

　　基督再來引人進入將來的世代，永恆的世代，祂將作兩件重大的事：復活和最後的審判（約五25-29；徒十七31；羅二3-16；林後五10；腓三20、21；帖前四13-17；彼後三10-13；啟11-15，廿二12）。

3. 千禧年的問題

　　有人相信主的再來是在一個千禧年前或千禧年後發生。

　　a. 千禧年後派

千禧年後派的教導是說主再來是在千禧年之後，千禧年是在福音時期開始，也就是我們現今活著的時期，到了千禧年結束時，基督將降臨。這個盼望是福音至終會變成大有功效，遠勝現在，帶來一個公義、平安及豐盛屬靈福分的時代；現今更有人以為這是純粹進化的自然程序的結果，這整個觀念，與聖經所說在末世的大叛道之事，不能配合。

　　b. 千禧年前派

　　根據千禧年前派的說法，基督再來時將在地上重新建立大衛的王國，並且在耶路撒冷統治一千年，這個理論是基於對先知預言及啟廿1-6的字面解釋，它使神的國變成一在地上、民族性的國度，新約聖經則指神的國是屬靈的和普世性的，這國度現今也存在著（太十一12，十二28；路十七21；約十八36、37；西一13）。新約聖經沒有提及這個在地上的和暫時的基督的國，却有提及屬天的國（提後四18），和永恆的國（彼後一11），再者，這理論只是基於一段經文（啟廿1-6），而該段經文是指一個天上的景象，却没有提到猶太人，或在地上的民族性王國，也沒有提及巴勒斯坦地，作為耶穌治理的地方。

經文背誦

(1) 對外邦人的呼召

太廿四14——「這天國的福音要傳遍天下，向萬民作見證，然後結局才來到。」

羅十一25、26上——「弟兄們，我不願意你們對這奧秘一無所知，免得你們自以為聰明。這奧秘就是以色列人當中有一部份是硬心的，直到外族人的全數滿了；這樣，全以色列都要得救。」

(2) 以色列的回轉

羅十一26——參上述。

林後三15、16——「可是直到今天，他們每逢誦讀摩西的書的時候，這帕子還蓋在，「他們的心上。但他們甚麼時候歸向主，這帕子就甚麼時候除掉了。」

(3) 大背道與大災難

太廿四9-13——「那時人要把你們送去受苦，也要殺害你們，你們要因我的名被萬民恨惡。那時許多人會失去信仰，彼此出賣，互相恨惡；也有許多假先知出現，要迷惑許多人。因為不法的事增加，許多人的愛心就冷淡了。惟有堅忍到底的，必然得救。」

太廿四21、22——「因為那時必有大災難，這是從世界的開始到現在未會有過的，以後也必不會再有。如果那些日子不減少，沒有一個人可以存活；但是為了選民，那些日子必會減少的。」

(4) 敵基督的出現

帖後二8、9——「那時，這不法的人必要顯露出來。主耶穌要用自己口中的氣除掉他，以自己再來所顯現的光輝消滅他。這不法的人來到，是照著撒但的行動，行各樣的異能奇蹟和荒誕的事。」

約壹二18上、22——「孩子們，現在是末世的時候了。你們聽過敵基督的要來，現在已經有不少敵基督的起來了………那麼，誰是說謊的呢？不就是那否認耶穌是基督的麼？否認父和子的，他就是敵基督的。」

(5)基督的再來

太廿四4——「所以，你們也要準備安當，因為在想不到的時候，人子就來了。」

腓三20——「但我們是天上的公民，切望救主，就是主耶穌基督，從天上降臨。」

多二13——「等候那有福的盼望，就是我們偉大的上帝，救主耶穌基督榮耀的顯現。」

討論問題

(1) 你如何解釋那些提及基督的再來將近的經文？太十六28，廿四34；來十25；雅五9；彼前四5；約壹二18。

(2) 聖經中所說的「假基督」、「敵基督」是甚麼人？太廿四24；約壹二18。

(3) 你如何解答認為基督的再來是過去的事的觀念，以為他藉聖靈降臨？約十四18、28。

複習問題

(1) 基督再來前將有甚麼重大事件？

(2) 各國將被福音化是甚麼意思？

(3) 我們應如何解釋以色列的未來回轉？

(4) 所謂叛道與大災難是甚麼事？

(5) 聖經提及敵基督是甚麼意思？

(6) 若說敵基督者現今已存在是甚麼意思？

(7) 主再來前有何徵兆？

(8) 主再來將近是何含意？

(9) 我們可否看主再來是過去的事？如若不然，為甚麼？

(10) 你可以證明主的再來是帶著身體和可見的嗎？

(11) 既說主再來前有徵兆，又怎麼說是突然的？

(12) 基督再來的目的是甚麼？

(13) 千禧年後派和千禧年前派有何分別？

(14) 對這些理論有何反論？

三、復活、末日的審判和最後的情况

1. 復活

　　聖經教導我們說基督再來時，死人將復活，舊約聖經很清楚的提及這事（賽廿六19；但十二2），新約聖經有更多的證明（約五25-29，39、40、44，十一24、25；林前十五；帖前四13-17；啟廿13）。

　　a. 復活的特點

　　聖經教導我們說將來身體的復活，與基督的復活相似，基督的救贖也包括身體（羅八23；林前六13-20），這復活的教導清楚記在林前十五及羅八11；這復活包括了義人和惡人，但只是對前者來說，是一個蒙解救和得榮耀的行動，而對後者來說，身體和靈魂的復合是要受最後的審判，就是永死。

　　b. 復活的時間

　　根據聖經的記載，普遍的復活將與基督的再來及世界的末日同時發生，並且緊接而來就是最後的審判（約五27-29，六39、40、44、54，十一24；林前十五23；腓三20、21；啟廿11-15）。千禧年前派教導說有兩次復活，頭一次的復活是在基督再來時，義人的復活；第二次是在一千年後不義的人的復活，那時是世界的末日。但聖經提到兩者的復活是同時的（但十二2；約五28、29；徒廿四15），聖經把惡人的審判與基督的再來連在一起（帖後一7-10），並且把義人復活的時間置於末日（約六39、40、44、54，十一24）。

2. 末日的審判

　　復活的教義帶出末日的審判，聖經中很實在的提到一個最後的審判（詩九十六13，九十八9；傳三17，十二14；太廿五31-46；羅二5-10；林後五10；提後四1；彼前四5；啟廿11-14）。

　　a. 審判官和他的助手。

　　中保基督將作審判官（太廿五31、32；約五27；徒十42，十七31；腓二10；提前後四1），這個榮賜與基督是作為對祂的救贖工作的賞賜，天使會協助（太十三41、42，廿四31，廿五31），聖徒也參與審判工作（林前六2、3；啟二十4）。

　　b. 受審的一方

　　聖經中十分清楚記載，人類的每一份子都要站在審判台前（傳十二14；太十二36、37，廿五32；羅十四10；林後五10；啟12）；有人以為義人將可免受審，但這與聖經記載不符（太十三30、40-43、49，廿五31-36；林後五10），鬼魔也要被審判（太八29；林前六3；彼後二4；猶6）。

　　c. 審判的時間

　　最後的審判自然是在世界的末日，緊接著死人的復活之後（約五28、29；啟廿12、13），審判的時期多長則不能確定，聖經中記載「審判的日子」，但並不表示只是廿四小時的一天，此外，也不能證明千禧年派所主張的千年中的一日。

　　d. 審判的準則

　　聖徒和罪人被審判的準則明顯是神所啟示的旨意，外邦人將根據自然道德律受審，猶太人則根據舊約啟示受審，而那些熟悉福音的完全啟示的將據此受審（羅二12），神會按著各人的情况施行審判。

3. 最後的情况

　　最後審判的目的就是決定每一個人的最後情况。

　　a. 惡人的最後情况

　　惡人被判決下到一受罰的地方——地獄，有人否認地獄是一個地方，而只認為是一種狀況，但聖經一直以一個地方來形容它，例如：火爐（太十三42）；火湖（啟廿14、15）；監獄（彼前三19）。在那裏，他們完全失去了神的恩惠，生命將受到無窮的對付，身體靈魂受到痛苦，真心痛楚，苦惱、沮喪（太八12、13；可九47、48；路十六23、28；啟十四10，廿一8）。他們所受的刑罰有程度上的不同（太十一22、24；路十二47、48，廿47），很明顯的他們的刑罰是永遠的，有人否認這點，他們認為「永遠」只是指一段長時期，但這並非該類字眼的通常意義，因此，沒有理由認為在提到惡人的刑罰時會有不同的意義，再者，還有其他的字眼用以指永遠的刑罰（可九43、48；路十六26）。

　　b. 義人的最後情况

　　信徒進入最後情况之前，現今的世界要先過去，並且一個新天新地要形成，那並非完全的新創造，而是現今的世界的更新（詩一〇二26、27；來十二26-28），天堂將會是信徒永遠的住處，有人以為天堂只是一個狀況，但聖經很清楚指出它是一個地方（約十四2；太廿二12、13，廿五10-12），義人不僅承受天堂，更是承受整個新天新地（太五5；啟廿一1-3），義人的賞賜是永生，不僅是永遠的生命，更是完全豐盛的生命，再沒有現今生命的不完全和動亂，信徒藉著與神相通享受這豐盛的生命，這也是永生的本質（啟廿一3），雖然每個人都享受完全的福分，在天堂裏仍有程度不同的歡樂（但十二3；林後九6）。

經文背誦

(1) 普遍的復活

但十二2——「睡在塵埃中的，必有多人復醒，其中有得永生的，有受羞辱永遠被憎惡的。」

約五28、29——「你們不要把這事看作希奇，因為時候將到，那時所有在墳墓裏的都要聽見祂的聲音，並且都要出來；行善的復活得生命，作惡的復活被定罪。」

徒廿四15——「我靠著上帝所存的盼望，也是他們自己所期待的，就是義人和不義的人都要復活。」

(2) 身體的復活

羅八11——「如果那使耶穌從死人中復活者的靈住在你們裏面，那使基督從死人中復活的，也必藉著住在你們裏面的聖靈，使你們必死的身體活過來。」

林前十五35、44——「但有人會說：『死人怎樣復活呢？要帶著怎麼樣的身體來呢？』」「所種的是屬血氣的身體，復活的是屬靈的身體。」

(3) 末日或在主再來時的復活

林前十五22、23——「在亞當裏眾人都死了，照樣，在基督裏眾人也都要復活；只是各人要按著自己的次序：初熟的果子是基督，以後，在祂來的時候，是那些屬基督的人。」

帖前四16——「因為主必親自從天降臨，那時，有發令的聲音，有天使長的呼聲，還有上帝的號聲，那些在基督裏死了的人必先復活。」

約六40——「因為我父的旨意，是要使所有看見了子而信的人有永生，並且在末日我要使他們復活。」

(4) 基督在最後審判中作審判者

林後五10——「因為我們眾人都必須在基督的審判台前顯露出來，使各人按著本身所行的，或善或惡，受到報應。」

提後四1——「我在上帝面前，並且在那將要審判活人死人的基督耶穌面前，憑著祂的顯現和國度叮囑你。」

啟廿12——「我又看見死了的人，無論大小，都站在寶座前。案卷都展開了，還有另一卷，就是生命册，也展開了。死了的人都憑著這些案卷所記載的，照著他們所行的受審判。」

(5) 永遠的賞賜和刑罰

太廿五46——「他們要進入永遠的刑罰，僕人却要進入永生。」

羅二6-8——「上帝必照各人所作的報應各人：以永生報答那些耐心行善、尋求榮耀尊貴和不朽的人，却以震怒和忿恨報應那些自私自利、不順從真理而順從不義的人。」

帖後一9——「當主來的時候，他們要受永遠沉淪的刑罰，就是離開主的面和祂權能的榮光。」

(6) 賞賜和刑罰的不同程度

但十二3——「智慧人必發光，如同天上的光；那使多人歸義的，必發光如星，直到永永遠遠。」

路十二47、48——「那僕人知道主人的意思，却不預備，也不照他的意思行，必多受責打；但那不知道的，雖然作了該受責打的事，也必少受責打。多給誰就向誰多取，多託誰就向誰多要。」

林後九6——「還有，少種的少收；多種的多收。」

討論問題

(1) 耶穌在太廿二23-33中如何辯證復活的事？

(2) 保羅在帖後一7-10中是否把惡人的審判置於基督再來之一千年後？

(3) 林前六3是否證明良善的天使也將受審判？

複習問題

(1) 你從新約聖經中如何證明有身體的復活？

(2) 惡人的復活有甚麼聖經的證明？

(3) 他們的復活與義人的復活有甚麼不同？

(4) 關於復活的時間聖經有甚麼教導？

(5) 你如何證實兩次復活的教義的錯誤？

(6) 末日的審判有甚麼聖經證明？

(7) 誰將為審判官？又有誰協助他？

(8) 受審的一方是誰？

(9) 末日的審判將在甚麼時候開始？將會持續多久？

(10) 人將按甚麼準則受審？

(11) 惡人的刑罰包括甚麼？

(12) 你如何證實這刑罰是永遠的？

(13) 新天新地是完全的新創造嗎？

(14) 義人的賞賜是甚麼？

Part VII: The Doctrine Of The Last Things

Chapter 28: Physical Death And The Intermediate State

1. PHYSICAL DEATH. Physical death is variously represented in Scripture. It is spoken of as the death of the body, as distinguished from that of the soul, Matt. 10:28; Luke 12:4, as the termination or loss of animal life, Luke 6:9; John 12:25, and as a separation of body and soul, Eccl. 12:7; Jas. 2:26. It is never an annihilation, but may be described as A TERMINATION OF PHYSICAL LIFE BY THE SEPARATION OF BODY AND SOUL. Pelagians and Socinians teach that man was created so that he had to doe, but this is not in harmony with Scripture. It teaches us that death resulted from sin and is a punishment for sin, Gen. 2:17; 3:19; Rom. 5:12, 17; 6:23. Instead of being something natural, it is an expression of divine anger, Ps. 90:7, 11, a judgment, Rom. 1:32, a condemnation, Rom. 5:16, and a curse, Gal. 3:13, filling the hearts of men with dread and fear. But since death is a punishment for sin, and believers are redeemed from the guilt of sin, the question naturally arises, Why must they still die? It is clear that it cannot be a punishment for them, but must be regarded as an important element in the process of sanctification. It is the consummation of their dying unto sin.

2. THE INTERMEDIATE STATE. Opinions differ very much as to the condition of man between death and the general resurrection. The most important theories call for a brief discussion.

a. THE MODERN IDEA OF SHEOL-HADES. The idea is very prevalent at present that at death both the pious and the wicked descend into an intermediate place, which the Old Testament calls SHEOL, and the New Testament, HADES. It is not a place of reward or punishment, but a place where all share the same fate, a dreary abode where life is but a weakened reflection of life on earth, a place of weakened consciousness, of slumbrous inactivity, where life has lost its interests and the joys of living are turned into sadness. But this is hardly a scriptural representation. If the terms SHEOL and HADES always denote a place to which both the pious and the wicked descend, how can the descent into it be held up as a warning to the wicked, Ps. 9:17; Prov. 5.5; 7:27; 9:18; 15:24; 23:14? And how can Scripture speak of God’s anger as burning there, Deut. 32:22? It was in HADES that the rich man lifted up his eyes, Luke 16;23, and he calls it a “place of torment,” vs. 28. It is better to assume that the words SHEOL and HADES are not always used in the same sense, but sometimes denote the grave, Gen. 42:38: Ps. 16:10, sometimes the state or condition of death, represented as a place, 1 Sam 2:6; Ps. 89:48, and sometimes the place of eternal punishment, Deut. 32Q22; Ps 9:17; Prov. 9:18.

b. PURGATORY, LIMBUS PATRUM, AND LIMBUS INFANTUM. According to the Church of Rome the souls of those who are perfect at death are at once admitted to heaven, Matt. 25:46; Phil. 1:23, but those who are not perfectly cleansed at death — and this is the condition of most believers –enter a place of purification called purgatory. The length of their stay there varies according to the need of individual cases, and can be shortened by the prayers, good works, and masses of pious friends or relatives. This doctrine finds no support in Scripture. — The Limbus Patrum is the place where, according to Rome, the Old Testament saints were detained until Christ set them free between His death and resurrection. — And the Limbus Infantum is the supposed abode of all unbaptized children. They remain there without any hope of deliverance, suffering no positive punishment indeed, but excluded from the blessings of heaven. Neither of these views find any support in Scripture.

c. THE SLEEP OF THE SOUL. The notion that at death the soul enters into a state of unconscious repose or sleep, was advocated by several sects in the past, and is now also a favorite doctrine of the Irvingites in England and of the Russellites in America. It has a peculiar fascination for those who find it hard to believe in a continuance of consciousness apart from the brain. They find support for it in Scripture passages which speak of death as a sleep, Matt. 9:24; Acts 7:60; 1Thess. 4:13, or seem to say that the dead are unconscious, Ps. 6:5; 30;9; 115:17; 146:4. But the former simply speak of death as a sleep because of the similarity between a dead body and a body asleep, and the latter simply stress the fact that the dead can no more take notice of nor share in the activities of the present world. Believers are represented as enjoying a conscious life immediately after death, Luke 16:19-31; 23:43; 2Cor. 5:8; Phil. 1:23; Rev. 6:9.

d. ANNIHILATIONISM AND CONDITIONAL IMMORTALITY. According to these doctrines there is no conscious existence, if any existence at all, of the wicked after death. Annihilationism teaches that man was created immortal, but that they who continue in sin are by a positive act of God deprived of immortality and finally destroyed or bereft forever of consciousness. According to the doctrine of conditional immortality, however, man was created mortal, and only believers receive the gift of immortality in Christ. The wicked ultimately perish completely or lose all consciousness. The result is the same in both cases. These doctrines are supposed to find support in the fact that the Bible represents eternal life as a gift of God in Christ, John 10:27-28; Rom. 2:7; 6:23, and threatens sinners with death and destruction, Ps. 73:27; Mal. 4:1; 2Pet. 2:12. But the Bible clearly teaches that sinners will continue to exist, Matt. 25:46; Rev. 14:11; 20:10, and that there will be degrees of punishment of the wicked, Luke 12:47-48; Rom. 2:12. e. SECOND PROBATION. Some scholars hold that they who die in their sins will have another opportunity after death to accept Christ. No man will perish without having been offered a favorable opportunity to know and accept Jesus. They appeal to such passages as Eph. 4:8-9; 1Cor. 15:24-28; Phil. 2:9-11; Col. 1:19,20; 1Pet. 3:19; 4:6. But these do not prove the point. Moreover, Scripture represents the state of unbelievers after death as a fixed state, which cannot be altered, Eccl. 11:3; Luke 16:19-31: John 8:21, 24; 2Pet 2:4,9; Jude 7, 13. Their judgment depends on what they have done in the flesh, Matt. 7:22-23; 10:32-33: 25:34-46; 2Cor 5:9-10; 2Thess. 1:8.

TO MEMORIZE. Passages proving:

a. THAT DEATH IS A PUNISHMENT FOR SIN:

Rom. 5:12. “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned.”

Rom. 6:23. “For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.”

b. THAT BELIEVERS ARE VICTORIOUS OVER DEATH:

1 Cor. 15:55-57. “O death, where is thy victory? O death, where is thy sting? The sting of death is sin; and the power of sin is the law: but thanks be to God, who giveth us the victory through our Lord Jesus Christ.”

c. THAT SHEOL-HADES IS IN SOME CASES A PLACE OF PUNISHMENT:

Ps. 9:17. “The wicked shall be turned back unto SHEOL, Even all the nations that forget God.”

Prov. 15:24. “To the wise the way of life goeth upward, That he may depart from SHEOL beneath.”

Luke 16:23. “And in HADES he lifted up his eyes, being in torments.”

d. THAT BELIEVERS ARE WITH CHRIST IMMEDIATELY AFTER DEATH:

2 Cor. 5:8. “We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.”

Phil. 1:23. “But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better.”

e. THAT UNBELIEVERS CONTINUE TO EXIST AFTER DEATH:

Matt. 25:46. “And these shall go away into eternal punishment: but the righteous into eternal life.”

Luke 12:47-48. “And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes.”

Rev. 14:11. “And the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.”

f. THAT THERE IS NO ESCAPE AFTER DEATH:

Luke 16:26. “And besides all this, between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none may cross over from thence to us.”

2 Pet. 2:9. “The Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment.”

For Further Study:

a. What do the following passages teach respecting death? 1 Cor. 15:55-57; 2Tim. 1:10; Heb. 2:14; Rev. 1:18; 20:14.

b. Do you think the following passages support the doctrine of purgatory? Isa. 4:4; Mic. 7:8; Zech. 9:11; Mal. 3:2; Matt. 12:32; 1 Cor. 3:13-15.

c. Does the word of Jesus to the dying thief on the cross fit in with the doctrine of the sleep of the soul? Luke 23:43.

Questions for Review

1. How is physical death represented in Scripture?

2. How can you prove that death is not something natural?

3. What is the connection between sin and death?

4. Is death a punishment for believers? What purpose does it serve?

5. What is the modern idea of sheol-hades?

6. What objections are there to this theory?

7. What do these terms denote in Scripture?

8. How do the doctrines of annihilation and conditional immortality differ?

9. What is the supposed Scripture basis for these?

10. How can you disprove them?

11. What is the Roman Catholic doctrine of Purgatory, Limbus Patrum, and Limbus Infantum?

12. What is the doctrine of the sleep of the soul?

13. What is its supposed Scripture basis? How would you refute it?

14. What is the doctrine of second probation?

15. Does Scripture support or contradict this doctrine?

Chapter 29: The Second Coming Of Christ 

The New Testament clearly teaches us that the first coming of Christ will be followed by a second. Jesus referred to His return more than once, Matt. 24:30, 25:19; 26:64; John 14:3; angels called attention to it at the ascension, Acts 1:11; and the Epistles speak of it repeatedly, Phil. 3:20; 1Thess. 4:15-16; 2Thess. 1:7, 10; Tit. 2:13; Heb. 9:28.

1. GREAT EVENTS PRECEDING THE SECOND COMING. According to Scripture several important events must precede the return of Christ.

a. THE CALLING OF THE GENTILES. The gospel of the kingdom must be preached to all nations before the coming of Christ, Matt. 24:14; Mark 13:10; Rom. 11:25. This means that the nations as a whole must be so thoroughly evangelized that the gospel becomes a power in the life of the people, a sign that calls for decision.

b. THE CONVERSION OF THE FULL NUMBER OF ISRAEL. 2Cor. 3:15 and Rom. 11:25-29 refer to a conversion of Israel, and the passage in Romans seems to connect this with the end of time. Some take these passages to teach that Israel as a whole, Israel as a nation, will finally turn to the Lord. It is more likely, however, that the expression “all Israel” in Rom. 11:26 simply refers to the full number of the elect out of the ancient covenant people. The whole passage does seem to imply that in the end large numbers of Israel will turn to the Lord.

c. THE GREAT APOSTASY AND THE GREAT TRIBULATION. The Bible teaches repeatedly that toward the end of time there will be a great falling away. Iniquity will increase, and the love of many will wax cold, Matt. 24:12; 2Thess. 2:3; 2Tim. 3:1-7; 4:3-4. Wickedness crying to high heaven will result in a terrible tribulation “such as hath not been from the beginning of the world until now, no, nor ever shall be.” Matt. 24:21. If those days were not shortened no flesh would be saved; but they will be shortened for the sake of the elect.

d. THE COMING OF ANTICHRIST. The spirit of Antichrist was already in evidence in the apostolic age, 1John 4:3, and many antichrists had made their appearance, 1John 2:18. But the Bible leads us to expect that at the end of the age a single individual will stand out as the incarnation of all wickedness, “the man of sin,” “the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.” 2Thess. 2:3-4.

e. SIGNS AND WONDERS. The Bible also refers to striking signs as marking the beginning of the end. There will be wars, famines, and earthquakes in diverse places, which are called the beginning of travail, to be followed by the rebirth of the universe; and also fearful portents in heaven, when the powers of the heavens will be shaken, Matt. 24:29-30; Mark 13:24-25; Luke 21:25-26.

2. THE SECOND COMING ITSELF. After these signs the Son of Man will be seen coming on the clouds of heaven.

a. THE TIME OF HIS COMING. Some believe that the coming of Christ is imminent, that is, may now occur at any time. But the Bible teaches us that the events and signs mentioned in the foregoing must precede the return. From God’s point of view the coming is always near, Heb. 10;25; Jas. 5:9; 1Pet. 4:5; but no one can determine the exact time, not even the angels nor the Son of Man, Matt. 24:36.

b. THE MANNER OF HIS COMING. The person of Christ will return. He has already come in the Spirit on the day of Pentecost, but He will return in the body, so that He can be seen, Matt. 24:30; 26:64; Acts 1:11; Tit. 2:13; Rev. 1:7. Though several signs will precede His coming, yet it will be unexpected and take people by surprise, Matt. 24:37-44; 25:1-12; 1Thess. 5:2-3; Rev. 3:3. Moreover, it will be a glorious and triumphant coming. The clouds of heaven will be His chariot, Matt. 24:30, the angels His bodyguard, 2Thess. 1:7, the archangels His heralds, 1Thess. 4:16, and the saints of God His glorious retinue, 1Thess. 3:13; 2Thess. 1:10.

c. THE PURPOSE OF HIS COMING. Christ will return to introduce the future age, the eternal state of things, and will do this by two mighty events, the resurrection and the final judgment, John 5:25-29; Acts 17:31; Rom. 2:3-16; 2Cor. 5:10; Phil. 3:20-21; 1Thess. 4:13-17; 2Pet. 3:10-13; Rev. 20:11-15; 22:12

3. THE QUESTION OF THE MILLENNIUM. Some believe that the second coming of Christ will either be preceded or followed by a millennium.

a. POST-MILLENNIALISM. Post-millennialism teaches that the second coming of Christ will follow the millennium. The millennium is expected during the gospel dispensation, in which we are now living, and at the end of which Christ will appear. The expectation is that the gospel will in the end become much more effective than it is at present and will usher in a period of righteousness and peace and of rich spiritual blessings. In our days some even expect that this will be the grand result of a purely natural process of evolution. This whole idea, however, does not seem to fit in with what the Bible tells us respecting the great apostasy toward the end of time.

b. PRE-MILLENNIALISM. According to Pre-millennialism Christ at His return will re-establish the kingdom of David on earth, and will reign at Jerusalem for a thousand years. This theory is based on a literalistic interpretation of the prophets and of Rev. 20:1-6. It makes the kingdom of God an earthly and national kingdom, while the New Testament represents it as spiritual and universal, a kingdom that is even now in existence, Matt. 11:12; 12:28; Luke 17:21: John 18:36-37; Col. 1:13. The New Testament knows nothing of such an earthly and temporal kingdom of Christ, but does speak of His heavenly (2Tim. 4:18) and eternal (2Pet. 1:11) kingdom. Moreover, this theory seeks its main support in a passage (Rev. 20:1-6), which represents a scene in heaven, and makes no mention of the Jews, of an earthly and national kingdom, nor of the land of Palestine, as the place where Jesus will rule.

TO MEMORIZE. Passages pertaining to:

a. THE CALLING OF THE GENTILE:

Matt. 24:14. “And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.”

Rom. 11:25-26a. “For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved.”

b. THE CONVERSION OF ISRAEL:

Rom. 11:26. Cf. above under a.

2 Cor. 3:15-16. “But unto this day, whensoever Moses is read, a veil lieth upon their heart. But whensoever it shall turn to the Lord, the veil is taken away.”

c. THE GREAT APOSTASY AND THE GREAT TRIBULATION:

Matt. 24:9-13. “Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name’s sake. And then shall many stumble, and shall deliver up one another, and shall hate one another. And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the love of the many shall wax cold. But he that endureth to the end, the same shall be saved.”

Matt. 24:21-22. “For then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. And except those days had been shortened, no flesh would have been saved: but for the elect’s sake those days shall be shortened.”

d. THE REVELATION OF ANTICHRIST:

2 Thess. 2:8-9. “And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; even he, whose coming is according to the working of Satan with all power and signs and lying wonders.”

1 John 2:18a, 22. “Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists… Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, [even] he that denieth the Father and the Son.”

e. THE SECOND COMING OF CHRIST:

Matt. 24:44. “Therefore be ye also ready; for in an hour that ye think not the Son of Man cometh.”

Phil. 3:20. “For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ.”

Tit. 2:13. “Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.”

For Further Study:

a. How would you explain the passages that speak of the coming of Christ as near? Matt. 16:28; 24:34; Heb. 10:25; Jas. 5:9; 1 Pet. 4:5; 1 John 2:18.

b. Who are the “false Christs” or “antichrists,” of which the Bible speaks, Matt. 24:24; 1John 2:18?

C. What would you say in reply to the idea that the second coming of Christ belongs to the past, since He returned in the Spirit, John 14:18, 28.

Questions for Review

1. What great events will precede the second coming of Christ?

2. In what sense must the nations be evangelized?

3. How must we understand the predicted conversion of Israel?

4. What is the great apostasy and the great tribulation?

5. What does the Bible mean when it speaks of the Antichrist?

6. In what sense are there antichrists even now?

7. What signs will precede the second coming?

8. In what sense can it be regarded as near?

9. Can we regard the second coming as a past event? If not, why not?

10. Can you prove that it will be physical and visible?

11. How can it be sudden, when it will be preceded by signs?

12. What will be the purpose of Christ’s return?

13. What is the difference between post- and pre-millennialism?

14. What objections are there to these theories?

Chapter 30: The Resurrection, The Last Judgment
And The Final State

1. THE RESURRECTION. Scripture teaches us that at the return of Christ the dead will be raised up. The Old Testament clearly speaks of it in Isa. 26:19, Dan. 12:2. The New Testament contains more abundant proof if it, John 5:25-29; 6:39-40, 44; 11:24-25; 1Cor 15; 1Thess. 4:13-17; Rev. 20:13.

a. THE CHARACTER OF THE RESURRECTION. Scripture teaches us to look forward to a BODILY resurrection, similar to the resurrection of Christ. The redemption in Christ will include the body, Rom. 8:23; 1Cor. 6:13-20. Such a resurrection is clearly taught in 1Cor. 15, and in Rom. 8:11. It will include both the righteous and the wicked, but will be an act of deliverance and glorification only for the former. For the latter the re-union of body and soul will issue in the extreme penalty of eternal death.

b. THE TIME OF THE RESURRECTION. According to Scripture the general resurrection will coincide with the return of Christ and the end of the world, and will immediately precede the final judgment, John 5:27-29; 6:39-40, 44, 54; 11:24; 1Cor. 15:23; Phil. 3:20-21; Rev. 20:11-15. Pre-millennarians teach a double resurrection: one of the just at the return of Christ, and another of the unjust a thousand years later, at the end of the world. But the Bible speaks of the resurrection of both in a single breath. Dan. 12:2; John 5:28-29; Acts 24:15. It connects the judgment of the wicked with the coming of Christ, 2Thess. 1:7-10, and places the resurrection of the just at the last day, John 6:39-40, 44, 54; 11:24.

2. THE LAST JUDGMENT. The doctrine of the resurrection leads right on to that of the last judgment. The Bible speaks of the coming of a final judgment in no uncertain terms, Ps. 96:13; 98:9; Eccl. 3:17; 12:14; Matt. 25:31-46; Rom. 2:5-10; 2Cor. 5:10. 2Tim. 4:1; 1Pet. 4:5; Rev. 20:11-14.

a. THE JUDGE AND HIS ASSISTANTS. Christ as the Mediator will be the Judge, Matt. 25:31-32; John 5:27; Acts 10:42; 17:31; Phil. 2:10; 1Tim. 4:1. This honour was conferred on Christ as the reward for His atoning work. The angels will assist Him, Matt. 13:41-42; 24:31; 25:31, and the saints will also have some share in His judicial work, 1Cor. 6:2-3; Rev. 20:4.

b. THE PARTIES THAT WILL BE JUDGED. It is perfectly evident from Scripture that every individual of the human race will have to appear before the judgment seat, Eccl. 12:14; Matt. 12:36-37; 25:32; Rom. 14:10; 2Cor. 5:10; Rev. 20:12. Some think that the righteous will be excepted, but this is contrary to Matt. 13:30, 40-43, 49; 25:31-36; 2Cor. 5:10. Clearly the demons will also be judged, Matt. 8:29; 1Cor. 6:3; 2Pet 2:4; Jude 6.

c. THE TIME OF THE JUDGMENT. The final judgment will naturally be at the end of the world, and will follow immediately after the resurrection of the dead, John 5:28-29; Rev. 20:12-13. The duration of the judgment cannot be determined. The Bible speaks of “the day of judgment”, but this does not necessarily mean that it will be a day of twenty-four hours. Neither is there any ground to assert with the Pre-millennarians that it will be a day of a thousand years.

d. THE STANDARD OF JUDGMENT. The standard by which saints and sinners will be judged will evidently be the revealed will of God. Gentiles will be judged by the law of nature; Jews by the Old Testament revelation, and those acquainted with the fuller revelation of the gospel will be judged by it, Rom. 2:12. God will give every man his due.

3. THE FINAL STATE. The final judgment serves the purpose of setting forth clearly what the final state of each person will be.

a. THE FINAL STATE OF THE WICKED. The wicked are consigned to the place of punishment called “hell”. Some deny that hell is a place and regard it merely as a condition, but the Bible uses local terms right along. It speaks, for instance, of a “furnace of fire”, Matt. 13:42, a “lake of fire”, Rev. 20:14-15, and of a “prison”, 1Pet. 3:19, all of which are local terms. In this place they will be totally deprived of the divine favour, will experience an endless disturbance of life, will suffer positive pains in body and soul, and will be subject to pangs of conscience, anguish, and despair, Matt. 8:12-13; Mark 9:47-48; Luke 16:23, 28; Rev. 14:10; 21:8. There will be degrees in their punishment, Matt. 11:22, 24; Luke 12:47-48; 20:47. It is evident that their punishment will be eternal. Some deny this, because the words ‘eternal’ and ‘everlasting’ may simply denote a long period of time. Yet this is not the usual meaning of the words, and there is no reason to think that they have that meaning when applied to the future punishment of the wicked. Moreover, other terms are used, which point to endless punishment, Mark 9:43, 48; Luke 16:26.

b. THE FINAL STATE OF THE RIGHTEOUS. The final state of believers will be preceded by the passing of the present world and the establishment of a new creation. This will not be an entirely new creation, but rather a renewal of the present creation. Ps. 102:26-27; Heb. 12:26-28. Heaven will be the eternal abode of believers. Some think of heaven merely as a condition, but the Bible clearly represents it as a place, John 14:2; Matt. 22:12-13; 25:10-12. The righteous will not only inherit heaven, but the entire new creation, Matt. 55:; Rev. 21:1-3. The reward of the righteous is described as eternal life, that is, not merely endless life, but life in all its fulness, without any of the imperfections and disturbances of the present. This fulness of life is enjoyed in communion with God, which is really the essence of eternal life, Rev. 21:3. While all will enjoy perfect bliss, there will be degrees also in the enjoyments of heaven, Dan. 12:3; 2Cor. 9:6.

TO MEMORIZE. Passages proving:

a. A GENERAL RESURRECTION:

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

John 5:28-29. “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”

Acts 24:15. “Having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.”

b. A RESURRECTION OF THE BODY:

Rom. 8:11. “But if the Spirit of Him that raised up Jesus from the dead dwelleth in you, He that raised up Christ Jesus from the dead shall give life also to your mortal bodies through His Spirit that dwelleth in you.”

1 Cor. 15:35. “But some one will say, How are the dead raised? and with what manner of body do they come?” Also verse 44. “It is sown a natural body; it is raised a spiritual body.”

c. A RESURRECTION AT THE LAST DAY OR AT THE COMING OF CHRIST:

1 Cor. 15:22-23. “For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming.”

1 Thess. 4:16. “For 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.”

John 6:40. “For this is the will of my Father, that every one that beholdeth the Son, and believeth on Him, should have eternal life; and I will raise him up at the last day.”

d. A FINAL JUDGMENT WITH CHRIST AS JUDGE:

2 Cor. 5:10. “For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things [done] in the body, according to what he hath done, whether [it be] good or bad.”

2 Tim 4:1. “I charge thee in the sight of God, and of Christ Jesus, who shall judge the living and the dead…”

Rev. 20;12. “And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works.”

e. ETERNAL AWARDS AND PUNISHMENTS:

Matt. 25:46. “And these shall go away into eternal punishment: but the righteous into eternal life.”

Rom. 2:6-8. “Who will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation.”

2 Thess. 1:9. “Who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might.”

f. DEGREES IN AWARDS AND PUNISHMENTS:

Dan. 12:3. “And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”

Luke 12:47-48. “And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more.”

2 Cor. 9:6. “But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.”

For Further Study:

a. How does Jesus argue the resurrection in Matt. 22:23-33?

b. Does Paul in 2 Thess. 1:7-10 place the judgment of the wicked a thousand years after the coming of Christ?

c. Does 1 Cor. 6:3 prove that the good angels will also be judged?

Questions for Review

1. How can you prove the resurrection of the body from the New Testament?

2. What Bible proof is there for the resurrection of the wicked?

3. How does their resurrection differ from that of the righteous?

4. What does the Bible teach respecting the time of the resurrection?

5. How would you disprove the doctrine of a double resurrection?

6. What Scripture proof is there for a last judgment?

7. Who will be the Judge, and who will assist Him?

8. What parties will be judged?

9. When will the last judgment be, and how long will it last?

10. By what standard will men be judged?

11. In what will the punishment of the wicked consist?

12. How can you prove that it will be unending?

13. Will the new creation be an entirely new creation?

14. What will be the reward of the righteous?