life are said to have done 'truth' and that their deeds are 'wrought in God'.

John 3:36 contains the only reference in this Gospel to the wrath of God.

His other references, namely Revelation 6:16,17; 11:18; 14:10; 16:19 and

19:15, cannot possibly speak of the redeemed.  In one passage we have the

significant words:

'Thy Wrath is come, and the time of the Dead, that they should be

judged' (Rev. 11:18),

which again, can hardly be made to refer to the children of God, and if not,

the dead who are judged in the day of wrath cannot refer to the redeemed.

The epistle to the Romans makes it doubly clear.  The redeemed shall be saved

from wrath (Rom. 5:9) and they shall not come into condemnation (Rom. 8:1).

We return to John 5.  There is a resurrection of life, there is a

resurrection of judgment.  It will be remembered that Paul at Athens told his

pagan hearers, that God 'will judge the world in righteousness by that Man

Whom He hath ordained', and in the light of John 5 'that Man' is 'the Son of

Man', and 'the world' that is to be judged must include those who heard Paul

speak.  This being so, the fact that these Athenians have been centuries

dead, there must be a 'resurrection of the dead, both of the just and unjust'

(Acts 24:15).

No problem arises upon the reading of 'the just' for Paul himself has

made that title clear.  Can the epithet 'the unjust' be used of believers who

have come short in faithfulness or in service?  Let us see.  In Matthew 5:45

the just and the unjust most evidently subdivide the world of man into two

classes.  There can be no idea of limiting the terms to the redeemed, and no

one has ever done so.  Luke 16:10, the next reference, does use the word to

describe the unfaithful steward.  Luke 18:11 places the word together with

extortioners and adulterers, and on the lips of the Pharisee the unjust

denominated sinners.  In 1 Corinthians 6:1, the unjust is used to define the

unbelieving world, and the unrighteous of verse 9 places them among a

terrible list of wickedness, prefaced and concluded with the dread assurance

that 'the unrighteous shall not inherit the kingdom of God', and neither

shall the remaining ten denominations of evil 'inherit the kingdom of God'.

By no stretch of thinking can the unjust here be other than the condemned

unsaved.  1 Peter 3:18 contrasts the title 'The Just' i.e. The Saviour, with

the 'unjust', those for Whom He died viewed as still unconverted 'yet

sinners'.  The last occurrence after speaking of fallen angels, and Sodom and

Gomorrha, says:

'The Lord knoweth how to deliver the godly out of temptations, and to

reserve the unjust unto the day of judgment to be punished' (2 Pet.

Here the two classes are associated with two

diverse doctrines, 'deliverance' out of temptation, and 'reservation' unto

punishment.  Now as this punishment is to be meted out in 'the day of

judgment' it follows that a resurrection of these unjust is a necessity.

Let us turn to another chapter in John's Gospel, chapter 11.  Lazarus

was both dead and buried, and corruption had already commenced.  At the

command of the Son of God, 'Lazarus came forth', he that was dead came

back to life.  Are we to understand that Lazarus was raised 'incorruptible',

that he there and then 'put on immortality'?  In other words did Lazarus, the

widow's son and those raised from the dead in the Old Testament times, did