The Berean Expositor
Volume 42 - Page 138 of 259
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We find the expression again in Rom. 1: 4 "By the resurrection out from among the
dead". The epistles of the Mystery reveal, as one of the blessings peculiar to themselves,
that the believer in Christ will be raised out from the dead, even as was the Lord Himself.
Phil. 3: teaches this plainly. Starting at verse 4 the apostle summarizes his position as a
Pharisee. Then following his wondrous conversion he declares, "What things were gain
to me, those I counted loss for Christ". Among the "gains" he enumerates is this one of
resurrection. As a Pharisee he held the orthodox belief in a resurrection of the dead. The
time came, however, when he gave up that belief, not to become a Sadducee, but to be a
participator in the resurrection out from among the dead.
Heb. 11: 35 and 40 speak of a "better resurrection", and of being "made perfect".
When these Hebrews left the primitive doctrine of the resurrection, it was but to see more
clearly what was set before the believer, as contrasted with the Pharasaic doctrine of a
general resurrection at the last day. Paul speaks of this subject in the same way as he
does concerning "baptisms". There were the divine ordinances, and there were the
human traditions connected therewith. The first had to be left because the dispensation
had changed, the second, because they made void the Word of God.
Eternal Judgment
Just in the same way does the apostle deal with eternal judgment. In the first place,
God is the Judge, not man, and in the second place, much has been read into the Word on
that dread subject which is untrue. Note the passages in Hebrews where the word
"eternal" is used, every one of which, except Heb. 6: 2, having reference to redemption,
and not to judgment.
"Eternal salvation" (Heb. 5: 9).
"Eternal judgment" (Heb. 6: 2).
"Eternal redemption" (Heb. 9: 12).
"Eternal Spirit" (Heb. 9: 14).
"Eternal inheritance" (Heb. 9: 15).
"Eternal covenant" (Heb. 13: 20).
Din olamim is the eleventh fundamental of the Jewish creed. It involves both reward
and punishment. The Apostle would urge them to leave their reasonings concerning
judgment for the more blessed, and to them, personal realities concerning redemption.
"Vengeance is Mine, I will repay". The Hebrew believers like many Christians today,
were perhaps too fond of apportioning out the future judgment upon those who did not
believe with them, or belong to their race and creed. This the writer would alter. He
says, in effect, leave this with God; see to the "eternal kingdom", the "eternal life", the
"eternal glory" which you may be missing by your over-zeal concerning "eternal