Mankind’s Coming Day of Judgment

“[God] has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.” — Acts 17:31

(1) The traditional church teaches a very vague idea about the day of judgment. This traditional view would have us believe that when Christ returns he will sit upon a great white throne. Then he will summon saint and sinner in rank and file before him to be judged. Amidst great convulsions of nature earthquakes, opening graves, rending rocks and falling mountains, the trembling sinners will be brought from the depths of everlasting woe to hear their sins rehearsed. Then they are once again returned to an eternal and merciless doom. The saints, according to the prevailing theory, will be brought from heaven to witness the misery and despair of the condemned, to hear again the decision in their own cases, and to return. This theory holds that all receive their sentence at death. The final judgment, often styled the “general judgment”, is nothing more than a repetition of that first judgment, but for no conceivable purpose, since they claim that a decision which is final and unalterable is rendered at death. The entire time supposed to be assigned to this stupendous work of judging billions is a twenty-four hour day.

(2) This popular view is a very crude conception. It is entirely out of harmony with the inspired Word. It is drawn from an inaccurate interpretation of our Lord’s parable of the sheep and goats. (Matthew 25:31-46) It illustrates the absurdity of attempting to force a literal interpretation upon figurative language. A parable is never an exact statement, but merely an illustration of a truth by something which is in many respects like it. If this parable were a literal statement of the manner in which the judgment will be conducted, it would apply to literal sheep and goats, just it reads, and not to mankind at all. Let us now look at a more scriptural as well as a more reasonable view of the work and the result of the great Judgment Day which God has appointed. With the true reasonable and scriptural conclusions all parables and figures should and do agree.

(3) The term judgment often signifies more than simply the rendering of a verdict. It includes the idea of a trial, as well as a decision based upon that trial. And this is true not only of the English word judgment, but also of the Greek word, krisis, from which it is translated. Thus Vine defines krisis is the way: (a) denotes “the process of investigation, the act of distinguishing and separating”; hence “a judging, a passing of judgment upon a person or thing”; it has a variety of meanings, such as judicial authority, John 5:22, 27; justice, Acts 8:33; James 2:13; a tribunal, Matthew 5:21-22; a trial, John 5:24; 2 Pet. 2:4; a judgment, 2 Peter 2:11; Jude 9; by metonymy, the standard of judgment, just dealing, Matthew 12:18, 20; 23:23; Luke 11:42; divine judgment executed, 2 Thessalonians 1:5; Revelation 16:7.

(4) Usually the word day signifies a 24-hour period. However, both in the scriptures as well as in common usage, it is often used to denote any definite or special period of time. Thus, for instance, we speak of Noah’s day, Luther’s day, Washington’s day. Likewise, in the Bible the entire time of creation is called a day “the day” that Jehovah God made the earth and the heavens.” (Genesis 2:4). In reality it was a long, definite period of time. Also we read of “the day of the trial in the wilderness” forty years (Hebrews 3:8,9), “the day of salvation” (2 Corinthians 6:2). Additionally, we read of the “day of vengeance.” (Isaiah 63:4) “day of wrath,” (Proverbs 11:4; Zephaniah 1:15) and “day of trouble”. (Isaiah 22:5; Zephaniah 1:15) These terms are applied to a period of time in the close of the Jewish Age and to a similar period of trouble in the end of the Good News Age. Further, we read of the “day of Christ,” (Philippians 1:10; 2 Thessalonians 2:2) the “day of judgment,” (Matthew 10:15) and “the Lord’s day” (Revelation 1:10) terms applicable to the Millennial Age. The same period is spoken of the “last day” in which believers are to be raised to rule with Jesus, and in which unbelievers are to be raised for judgment. (John 6:39,40,44,54; 11:24; 12:47,48) During this 1,000 years Messiah will reign over, rule and judge the world in righteousness. He will grant trial as well as render sentence. Of that period it is written that God will judge the world in righteousness, and “in his times he will show who is that blessed and only potentate, the King of kings and Lord of lords. (Acts 17:31; 1 Timothy 6:15) It is only because of tradition without further investigation that many suppose that the day of judgment must be twelve or twenty-four hours. Certainly all must recognize the wider meaning of the word day in other similar cases. Therefore, we also conclude that the day of judgment is not referring to a twenty-four hour day.

(5) We will be presenting scriptures that speak of that great judgment or trial day yet future. We will show from the scriptures that the masses of mankind are to have their complete trial and final sentence in that day. We will also present scriptures that show there have been other judgment days, during which certain elect classes have been on trial.

(6) The first great judgment [trial or sentence] was at the beginning, in Eden, when the whole human race, as represented in its head, Adam, stood on trial before God. The result of that trial was the verdict guilty, disobedient, unworthy of life. The penalty inflicted was death “Dying you must die.” (Genesis 2:17, see margin in King James Version) And so “in Adam all are dying.” (1 Corinthians 15:22) That trial time in Eden was the worlds first judgment day, and the decision of the Judge (Jehovah) has ever since been enforced.

(7) “The wrath of God is revealed from heaven against all ungodliness and unrighteousness.” (Romans 1:18) It may be seen in every funeral procession. Every tomb is a witness to it. It is felt in every ache and pain we experience all of which are results of the first trial and sentence the righteous sentence of God. We are unworthy of life and blessings originally provided for man when obedient and in Gods likeness. — Romans 1:31.

(8) But mankind are to be recovered from the sentence of that first trial by the one sacrifice for all, which the great Redeemer provides. (Romans 8:22; 5:18) All are to be rescued from the grave and from the sentence of death destruction. (Hosea 13:14; Revelation 20:12,13) Because of this redemption, death is no longer to be considered “death” in the full, everlasting sense of the word, but rather a temporary sleep. (John 11:11-13) In the Millennial morning all will be awakened by the Life-giver who redeemed all. — John 5:28,29.

(9) Only the true disciples of Jesus and the faithful servants of old are yet in any sense released or escaped from this original sentence and penalty. (2 Peter 1:4; Ephesians 2:3-5; Romans 5:8-11; Matthew 22:32) Their escape is not yet actual, but only so reckoned by faith. “We are saved by hope” only. (Romans 8:24) Their actual release from this death penalty (incurred in Adam and escaped by getting into the Anointing of Jesus blood) will not be fully experienced until the resurrection morning. Then they will be satisfied to awaken in the likeness of God and Jesus. (Psalm 17:15; Genesis 1:26) Those who have come to a knowledge of God’s gracious plan in the Messiah have reckonedly “escaped the corruption that is [still] upon the world.” (2 Peter 1:4) Does this prove that others will have no future hope of escape? No, not at all. Rather it proves the opposite. Those now saved are the first-fruits of Gods creatures to receive this escape. (Romans 8:23) Their escape from death in Adam to life in Christ is but a foretaste of the deliverance of whoever wills to be delivered from the bondage of corruption [sin and death] to the liberty of life proper to all who God will recognize as sons. (Romans 8:21) All who will may be delivered from death to life, regardless of the distinctions God has provided for his sons on different planes of being. The present age is the trial-day for life or death for those who are being called to various ruling positions in the Kingdom.

(10) Thus God has appointed a day in which he will judge the world. How can this be? Has God changed his mind? Has he concluded that his decision in the trial of the first man and the general sentence were unjust, too severe, that he now concludes to judge the world individually? No. Were such the case, we would not have any better guarantee of a just decision in the future trial than in the past. It is not that God considers his decision in the first judgment unjust. Rather, he has provided a redemption from the penalty of the first judgment. Thus he could grant another judgment (trial) under more favorable conditions to the entire race all having then had experience with sin and its results. God has not changed one iota from his original purpose, which he formed before the world began. (Isaiah 45:18; 46:9-11; 55:11) He distinctly informs us that he does not change, and that he will by no means clear the guilty. (Malachi 3:6; Isaiah 55:11, Exodus 34:7) He will exact the full penalty which he justly pronounced.

(11) But note this! that full penalty has been provided by the Redeemer or substitute whom God himself provided. Jesus Christ, who, by the grace [unmerited favor] of God, tasted death for every man. (Hebrews 2:9) Our Lord provided a ransom for Adam’s race with his own life. Therefore he can justly give a new offer of life to them all. This offer to the his disciples is under the covenant by Jesus’ sacrifice, by which receive powers of the age to come as firstfruits of creatures to receive life. (Psalm 50:5; Galatians 3:14-17, 26-29; Hebrews 6:5; James 1:18) The world will receive the offer under the New Covenant in the age to come. — Romans 14:9; Hebrews 10:16; Jeremiah 31:31.

(12) We are further informed that when God gives the world this individual trial, it will be under Christ as Judge, whom Jehovah will thus honor because of his obedience even to the point of death for our redemption. God has highly exalted him, giving a name that above every name. (Philippians 2:9) He is therefore a Prince and a Savior. (Acts 5:31) He will be able to recover from death and grant judgment to all whom he purchased with his own precious blood. (1 Peter 1:18,19) God has committed all judgment to the Son, and has given him all power in heaven and in earth. — John 5:22.

(13) It is, then, the highly exalted, glorified Christ, who will be the Judge of the world in its promised future trial. And it is Jehovah himself who has appointed him to that office, for that very purpose. And what great love and concern Jesus has shown for the world by giving his life as its ransom-price! (John 3:17; 12:47,48) Since such are the plain declarations of the Scriptures, there is nothing to dread, but on the contrary there is great cause for rejoicing on the part of all, as they look forward to the Judgment Day. (Isaiah 35:10) Indeed, it is this day that world of mankind is ignorantly awaiting while in its present bondage of corruption. (Romans 8:19-22) The personal attributes of the Judge is sufficient guarantee that the judgment will be just and merciful, and with due consideration for the infirmities of all, until the willing and obedient are brought back to the original perfection lost in Eden.

(14) A judge, in ancient times, was one who executed justice and relived the oppressed. Note, for instance, how, when under oppression by their enemies because of transgression against Jehovah, Israel was time and again released blessings by the raising up of judges. Thus we read: “When the children of Israel cried to Jehovah, Jehovah raised up a savior to the children of Israel, who saved them . . . . The Spirit of Jehovah came on him, and he judged Israel; and he went out to war . . . . and his hand prevailed. . . . The land had rest forty years.” (Judges 3:9-11) So, though the world has long been under the power and oppression of the adversary, Satan, yet shortly he who pays for the sins of all with his own precious blood will take his great power and reign. He will deliver and judge those whom he so loved as to redeem. With this conclusion all the prophetic declarations agree. It is written: “He will judge your people with righteousness, And your poor with justice.” — Psalm 72:2.

(15) This coming judgment will be on exactly the same principles as the first. The same law of obedience will be presented, with the same reward of life, and the same penalty of death. (Acts 3:23; 2 Thessalonians 1:8,9) And as the first trial had a beginning, progressed, and culminated with a sentence, so also will the second. The sentence will be life to the righteous, and death to the unrighteous. The second trial will be more favorable than the first, because the experience gained under the results of the first trial. Unlike the first trial, the second trial will be one in which every man will stand the test for himself alone, and not for another. None will then die because of Adam’s sin, or because of inherited imperfections. It will no more be said: “The fathers have eaten sour grapes, and the children’s teeth are set on edge. But everyone shall die for his own iniquity: every man who eats the sour grapes, his teeth shall be set on edge.” “The soul who sins, he shall die.” (Ezekiel 18:4; Jeremiah 31:29,30) And it will be true of the world then, as it is of the disciples of Jesus now, that a man will not be judged according to that which he does not have, but according to that which he does have. (2 Corinthians 8:12) Under the reign of Christ, mankind will be gradually educated, trained and disciplined until they reach full knowledge of God and ability to keep his requirements perfectly. (Isaiah 2:3,4; 29; 24; 1 Timothy 2:4) And when they have reached such full knowledge and ability, full harmony with God will be required. Any who then fall short of perfect heart obedience will be cut off, being judged unworthy of life. (Deuteronomy 10:12; 11:13; 26:16; Proverbs 17:3; Romans 6:17; Hebrews 10:26) The sin which brought death to the race through Adam was simply one disobedient act. (Romans 5:18) But by that act he fell from his perfection. God had a right to demand complete obedience of him, since he was created with complete ability to obey. He will demand the same of all men when the great work of restoring them is complete. To fall short of perfect obedience, then, will be to sin willfully against full light and perfect ability.

(16) The conclusion of the world’s coming judgment is clearly shown in the parable of the sheep and goats, (Matthew 25:31-46) and also Revelation 20:15; 21:8; 1 Corinthians 15:25. These and other scriptures show that at its close the two classes will have been completely separated — the obedient and the disobedient — those in complete harmony with God’s law, and those out of harmony with it. The obedient enter into everlasting life, and the others are remanded to death, extinction (“second death”). (Revelation 21:8) It will not be the same sentence as in the first judgment, from which they had been reckonedly released by Christ who secured the right to release them by the giving of their ransom by his death. This will be their second death. No ransom will be given for them from this sentence. (Hebrews 10:26) There will be no release or resurrection for them because their sin will be willful, individual sin against full light and opportunity, under a most favorable individual trial.

(17) We do not wish to be understood as ignoring the present responsibility of the world, which every person has, according to the measure of light enjoyed, whether it be much or little, whether it be the light of nature or of revelation. “Jehovah’s eyes are everywhere, keeping watch on the evil and the good,” and “For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil” (Proverbs 15:3; Ecclesiastes 12:14) The good and bad works of the present time will receive a just recompense of reward either now or hereafter. “Some men’s sins are evident, going before to judgment, and some men also they follow after.” (1 Timothy 5:24) No others than those who are now have tasted of the heavenly gift, and made partakers of the holy spirit, and have tasted the good word of God, and the powers of the world to come, have as yet sufficient light to incur the final penalty, the second death. (Hebrews 6:4-6; 10:26) We here merely introduce the subject of the world’s accountability, leaving the particulars for subsequent consideration.

(18) There is a period of several thousand years between the world’s first and second judgment days. During this long period God has been selecting two special classes from amongst mankind. He has been specially trying, disciplining and training them to be his honored instruments during the period or day of the worlds judgment. These two classes are respectively designated by Paul (Hebrews 3:5,6) as the house of sons and the house of servants. The former is composed of those who are called out of the world to be of the seed of Abraham during the during the Christian dispensation. (Galatians 3:26,27) The latter is composed of the faithful overcomers who lived before the Christian dispensation. These special selections should not be understood as causing any interference with the judgment or trial promised to the world of mankind in the age to follow this Gospel, or Good News, dispensation. Those who successfully pass the trial for either of these special classes will not come into judgment with the world, but will enter into their reward when the world is coming into judgment. (John 5:24) They will be God’s agents in the blessing of the world in giving men the instruction and training necessary for their final testing and judgment. “Don’t you know that the saints will judge the world?” — 1 Corinthians 6:2; See also: Daniel 7:22; Matthew 19:28; Luke 22:29,30; Revelation 20:4.

(19) These specially selected classes, like the rest of mankind, were once under the Adamic condemnation, but became sharers by faith in the benefits of Christ’s death. (Ephesians 2:3; Romans 4:3,5) After being first justified by faith in God’s promises, and having then fulfilled the subsequent conditions of their respective callings, they are accounted worthy of high exaltation to stations of honor and authority. — 1 Peter 5:6.

(20) The trial or judgment of both these classes has been much more severe than the trial of world will be in its judgment day. These have had to withstand Satan, the ruler of this world, with all his cunning and devious schemes. The world’s judgment day, on the other hand, will have Jesus as its ruler. Satan will be bound so that he will not be able to mislead the nations. (Revelation 20:3) The sons and servants of God in the present age have suffered persecution for righteousness sake. In the next age people will be rewarded for righteousness and punished only for unrighteousness. The justified of this age have had great stumbling blocks and snares in the way, which will be removed when the world is placed on trial. But though the trial of these two special companies has been much more severe than the trial of the world will be, the rewards are correspondingly greater.

(21) Under the appealing, yet misleading guidance of the great deceiver, the world, including the false churches of popular Christianity, have been robbed of the blessed awareness of the coming time of righteous judgment. (Revelation 12:9) Many may know that the Bible tells of a coming judgment day, but most regard it with only fear and dread. Because of this fear, there is to them no more unwelcome news than the day of Jehovah is at hand. They put it far away from them, and do not wish to hear it even mentioned. They have no idea of the blessings in store for the world in that glorious reign of him whom God has appointed to judge the world in righteousness. (1 Corinthians 2:6-8) Among the greatest of the blinding influences which Satan have devised to keep men in ignorance of the truth regarding the judgment day have been the errors which have crept into the creeds and hymn books of the various religious sects. Many have come to esteem these errors as of paramount importance to the Word of God. — Matthew 15:6-9.

(22) How differently did the prophets and apostles regard that promised day of judgment! Note the exultant prophetic utterance of David (1 Chronicles 16:31-34). He says:

Let the heavens be glad,
and let the earth rejoice;
Let them say among the nations, Jehovah reigns.
Let the sea roar, and the fullness of it;
Let the field exult, and all that is therein:
Then shall the trees of the wood sing for joy before Jehovah;
For he comes to judge the earth.
Oh give thanks to Jehovah; for he is good;
For his lovingkindness endures forever.

(23) The apostle Paul points to the same day, assuring us that it will be a glorious and desirable day, and that the whole creation is groaning and travailing in pain together as they wait for that day. Then the great Judge will deliver and bless the world, as well as exalt and glorify his disciples. — Romans 8:21,22.

(24) In John 5:28,29 a precious promise for the world of a coming judgment-trial for life everlasting is, by a mistranslation, turned into a fearful imprecation. According to the Greek, they that have done evil – that have failed to obtain divine approval – will come forth to a resurrection of judgment [Greek, krisis see paragraph 3]. What a glorious prospect for all! What glorious Good News the true message of the Bible is!

Related Links:

Mankind’s Course to the Day of Judgment

Ages in the Bible and the Last Day of Judgment

Armageddon, The Second Death, and Judgments

Judgment and the Lake of Fire

Restoration of All Things

 

Adapted from Study VI of The Divine Plan of the Ages, first issued in 1886.


(1) Almost all who claim Christianity believe that for some purpose, in some manner, and at some time, Jesus is to come again. True, Jesus said: “Look! I am with you always, even until the end of the age.” (Matthew 28:20) By his spirit and by his Word he has been with the Church continually, guiding, directing, comforting, and sustaining the dedicated people of God, and cheering them in the midst of their afflictions. But though the Church has been blessedly conscious of the Savior’s knowledge of all her ways and of his constant care and love, yet she longs for his promised personal return. For when he said: “If I go, I will come again” (John 14:3), he certainly referred to a second personal coming.

(2) Some think Jesus referred to the Pentecostal outpouring of the Holy Spirit; others, to the destruction of Jerusalem, etc. But these apparently overlook what is written in the last book of the Bible. The book of Revelation is thought to have been written some sixty years after the Pentecostal outpouring of the Holy Spirit, and twenty-six years after Jerusalem’s destruction. There we read that he who was dead and is alive speaks of the event as yet future, saying: “Look! I am coming quickly, and my reward is with me.” And the inspired John replies: “Even so, come, Lord Jesus.” — Revelation 22:12,20. (Note: Some claim that the book of Revelation was written before the destruction of Jerusalem and that our Lord returned at the destruction of Jerusalem. However, the scriptures say that the heavens must retain our Lord until the “times of restoration of all things.” (Acts 3:19-21) While some have concluded that the times of restoration took place in 70 CE, our presentation shows that the times of restoration refer to the period of the world’s judgment. — Acts 17:30,31.)

(3) Quite a number think that when sinners are converted that forms a part of his coming until all the world is converted. Then, say they, he will have fully come. These evidently forget the testimony of the Scriptures on the subject, which declares the reverse of their expectation. The Bible shows that at the time of our Lord’s second coming the world will be far from converted to God. We read that “in the last days perilous times will come, for men will be lovers of pleasure more than lovers of God.” (2 Timothy 3:1-4) “Evil men and seducers will become worse and worse, deceiving, and being deceived.” (Verse 13) They forget the Lord’s special warning to his followers in the last days: “Take heed to yourselves lest that day come upon you unawares. For it will come as a snare upon all those who dwell on the face of the whole earth.” (Luke 21:34,35) Again, it is said: “All tribes of the earth will wail because of him,” when they see him coming. (Revelation 1:7). We may rest assured that this does not describe converted sinners. Do all men wail because of the conversion of sinners? On the contrary, if this passage refers, as almost all admit, to Messiah’s presence on earth, it teaches that all on earth will not love his appearing, as they certainly would do if all were converted.

Messiah Returns to Convert the World

(4) Some expect an actual coming and presence of Messiah, but set the time of the event a long way off. They often claim that through the efforts of the Church in its present condition the world must be converted, and thus the Millennial age be introduced. They assert that when the world has been converted, and Satan bound, and the knowledge of Jehovah has filled the whole earth, and when nations learn war no more, then the work of the Church in her present condition will be ended. According to this view, when the Church has accomplished this great and difficult task, Jesus will come to wind up earthly affairs, reward believers and condemn sinners.

(5) Some scriptures, taken without considering the Bible as a whole, seem to favor this view. However, when God’s Word and plan are viewed as a whole, these will all be found to favor the opposite view. Christ comes before the conversion of the world, and reigns for the purpose of converting the world. The Church is now being tried and prepared to share with Jesus in various positions of royal rule as the seed of Abraham that is to bless all nations. — Genesis 22:18; 26:4; Galatians 3:16-17,29; Psalm 45:6-16.

Today the Kingdom
is Preached Merely as a Witness

(6) There are two texts chiefly relied upon by those who claim that Jesus will not come until after the conversion of the world. One is: “This good news of the kingdom will be preached in all the world for a witness to all nations, and the end will come.” (Matthew 24:14) They claim this scripture refers to the conversion of the world before the end of the present age. But witnessing to the world does not imply the conversion of the world. The text says nothing about how the testimony will be received. We understand that this witness is to be given directly before the final end of this age. It’s effect is to gather from from all nations only those who will call upon Jehovah in preparation to live through the destruction of Satan’s world. (Revelation 7:9-17; Psalm 107:28; Zephaniah 2:2,3; Isaiah 24:6) Rather than the rest of the world being converted, the scriptures show that they will have to be destroyed so that they might know who Jehovah is. — Psalm 83:17,18.

(7) The Scriptures relate that the main object of the good news in the present age is “to take out a people for” God’s name. (Acts 15:14) By becoming sons of God they become adopted into the family of God, thus bearing his name. (Galatians 4:26) The apostle Paul also tells us that the whole world is waiting for the manifestation of these sons of God. (Romans 8:19) He further tells us that all these sons of God are heirs of God. (Romans 8:17; Galatians 3:29) Thus the witness to the world is not for the purpose of converting the world, but only take out from the world this select few.

(8) The other text used to support the idea that the world is converted before Jesus comes is Psalm 110:1: “Sit at my right hand until I make your enemies your footstool.” The vague, indefinite idea regarding this text seems to be that Christ sits on a material-like throne somewhere in the heavens until the work of subduing all things is accomplished for him through the Church, and that then he comes to reign. This is a misconception. The throne of God referred to is not a material one, but refers to his supreme authority and rulership. The Lord Jesus has been exalted to a share in that rulership. Paul declares: “God has highly exalted him [Jesus] and given him a name above every name.” (Philippians 2:9) He has given him authority above every other, next to the Father. If Messiah sits upon a material-like throne until his enemies are made his footstool [all subdued], then of course he cannot come until all things are subdued. But if “right hand” refers, not to a fixed locality and bench, but, as we claim, to power, authority, rulership, it follows that the text under consideration would in no wise conflict with the other scripture which teaches that he comes to “subdue all things unto himself,” by virtue of the power vested in him. (Philippians 3:21) To illustrate, when we say King Henry was on the throne of England, we do not refer to the royal bench itself. When we say that he was on the throne, we refer to the time when he ruled England. Right hand signifies the chief place position of excellence or favor, next to the chief ruler. Jesus’ words to Caiaphas agree with this thought: “Hereafter you will see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.” (Matthew 26:24) He will be on the right when coming, and will remain on the right hand during the Millennial age, and forever.

Jesus Died When He Was Here —
He Returns to Restore Mankind

(9) A further examination of God’s revealed plans gives a broader view of the object of both the first and second advents. We should remember that both events stand related as parts of one plan. The specific work of the first advent was to provide a ransom for mankind. That of the second advent is to restore, and bless, and liberate those ransomed. Having given his life a ransom for all, our Savior ascended to present that sacrifice to the Father, thus making reconciliation for mankind’s sin. He waits and permits “the ruler of this world” to continue the rule of evil until mankind has completely learned the lesson of its results. In the meantime God has been selecting a few here and there to become his sons so that they might participate as part of Abraham’s seed for the blessing of all the families of the earth. When this work of selecting the “sons of God” is completed, then the work of giving to the world of mankind the great blessings secured for them by Jesus’ sacrifice will be due to commence, and he will come forth to bless all the families of the earth. — 1 Timothy 2:6; Galatians 3:26,29; Genesis 22:18; Romans 8:19-21.

(10) True, the restoring and blessing could have commenced at once, when the ransom price was paid by the Redeemer. Then the coming of Messiah would have been but one event — the reign and blessing beginning at once, as the apostles at first expected. (Acts 1:6) But God had provided “some better thing for us” — Jesus’ Disciples. (Hebrews 11:40) Hence it is in our interest that the reign of Christ is separated from the sufferings of the Head by these nineteen centuries.

The Present Time Is For the Selection of A People for His Name

(11) The period between the first and the second advents, between the ransom for all and the blessing for all, is for the trial and selection of the Church, which is the body of Christ. Otherwise there would have been only the one advent. The work which will be done during the period of his second presence, in the Millennium, would have followed the resurrection of Jesus. Or, instead of saying that the work of the second advent would have followed at once the work of the first, let us say rather that had Jehovah not purposed the selection of a people for his name, the first advent would not have taken place when it did. It would have occurred at the time of the second advent, and there would have been but the one. For God has evidently designed the permission of evil for a certain period of time, as well as that the cleansing and restoration of all will be accomplished during a certain period of time — 1,000 years.

(12) Thus seen, the coming of Jesus, as the sacrifice and ransom for sinners, was just long enough in advance of the blessing and restoring time to allow for the selection of “the sons of God” to be heirs of God in the work of blessing all the families of the earth. This will account for the apparent delay on God’s part in giving the blessings promised, and provided for in the ransom. The blessings will come in due time, as at first planned, though, for a glorious purpose, the price was provided longer beforehand than men would have expected.

(13) The apostle Peter informs us that Jesus has been absent from earth — in heaven — during all the intervening time from his ascension to the beginning of the times of restoration, or the Millennial Age — “whom the heaven must retain until the times of restoration of all things,” etc. (Acts 3:21) The Scriptures thus teach that the object of our Lord’s second advent is the restoration of all things, and that at the time of his appearing the nations are so far from being converted as to be angry (Revelation 11:18) and in opposition. Thus it must be admitted that either the Church will fail to accomplish her mission, and that the plan of God will be thus far frustrated, or else, as we claim and have shown, that the conversion of the world in the present age was not expected of the Church, but that her mission has been to preach the Good News in all the world for a witness, and to prepare herself under divine direction for her great future work. God has not yet by any means exhausted his power for the world’s conversion. No! Even more than that: he has not yet even attempted the world’s conversion.

(14) This may seem a strange statement to some, but let such reflect that if God has attempted such a work he has signally failed. As we have seen, only a small fraction of earth’s billions have ever intelligently heard the only name whereby they must be saved. We have only forcibly stated the views, and teachings of some of the leading denominations — Baptists, Presbyterians and others, that is, that God is electing or selecting out of the world a “little flock,” a Church. They believe that God will do no more than choose this Church, while we find the Scriptures teaching a further step in the divine plan — a restoration for the world, to be accomplished through the elect Church, when completed and glorified. The “little flock,” the sheep of this age who hear the Lord’s voice and follow him, are the body of the “Seed” in or by whom all the families of the earth are to be blessed.

(15) Those who claim that Jehovah has been trying for thousands of years to convert the world, and failing all the time, must find it difficult to reconcile such views with the Bible assurance that all God’s purposes will be accomplished, and that his Word will not return to him void, but will prosper in the thing for which it was sent. (Isaiah 55:11) The fact that the world has not yet been converted, and that the knowledge of Jehovah has not yet filled the earth, is a proof that it has not yet been sent on that mission. — Isaiah 11:9.

The Election of Abraham’s Seed
Genesis 22:18; Galatians 3:29

(16) For centuries traditional Christianity has been divided over the doctrines represented by the two lines of thought: Election and Free Grace. These two doctrines are usually presented as being in opposition to each other. Yet both evidently do have support from the Bible. This fact should lead us at once to suppose that in some way both must be true. However, in no way can they be reconciled except by observing Jehovah’s order and “rightly dividing the word of truth” on this subject. This order, as represented in Jehovah’s plan of the ages, if observed, will clearly show us that an Election has been in progress during the present and past ages. But the Bible also reveals that what is designated Free Grace is God’s gracious provision for the world in general during the Millennial Age. We remind our readers to keep in mind the distinctive features of the epochs and dispensations outlined in our study, Jehovah’s Plan of the Ages, in order to see that the passages relating to Election apply to the present and past ages, while those which teach Free Grace are fully applicable to the next age.

(17) Nevertheless, Election, as taught in the Bible, is not the arbitrary coercion, or fatalism, usually believed and taught by its advocates. It is a selection according to fitness and adaptability to the end God has in view, during the period appointed for that purpose.

(18) The doctrine of Free Grace, advocated by Arminians, is also a much grander display of God’s abounding favor than has been generally taught by its traditional advocates. God’s grace or favor in Christ is ever free, in the sense of being unmerited. Nonetheless, since the fall of man into sin to the present time, certain of God’s favors have been restricted to special individuals, nations, and classes. In contrast, in the next age all the world will be invited to share the favors then offered, on the conditions then to be made known to all. Then whoever will may come and drink at life’s fountain freely. — Revelation 22:17.

(19) Glancing backward, we notice the selection or election of Abraham and certain of his offspring as the channels through which the promised Seed, the blesser of all the families of the earth, should come. (Galatians 3:29; Genesis 22:18) We note also that God chose the nation of Israel to provide an illustration of things to come. (1 Corinthians 10:11; Hebrews 10:1) Their deliverance from Egypt, their Canaan, their covenants, their laws, their sacrifices for sins, etc., all provide a miniature and typical representation of the real priesthood and sacrifices for the purifying of the world of mankind. God told Israel: “You only have I known of all the families of earth.” (Amos 3:2) Jehovah’s special recognition was upon the people of Israel only until Christ came; yes, and afterwards, for his ministry was confined to them, and he would not permit his disciples to go to others. Therefore he told them as he sent them out: “Do not go into the way of the nations, and do not enter any city of the Samaritans.” Why did Jesus not want them to go to the other nations? He explains: “I was not send to any but the lost sheep of the house of Israel.” (Matthew 10:5,6; 15:24) Thus Jesus and his apostles confined their work to this people until after Jesus’ death, and for some time thereafter.

(20) This special witness to the nation of Israel was to permit the Jews, as God’s chosen people, first opportunity to take advantage of the Good News message. To accept the Good News meant that they had been called to a new election, an election based on faith. They no longer belonged to the Law Age and its ordinances, but the new age that was just beginning. Only a few of the Israelites took the opportunity. The majority rejected the Good News. — Romans 9:30-32; 1 Corinthians 1:24.

(21) So Jehovah turned to the nations to take out of them “a people for his name.” The election of faith, first given to the Israelites, was extended to all people. (Acts 15:14) The message went out to all parts of the world at that time. (Acts 17:6) And the call has gone out ever since. While many have claimed to believe in the Messiah, only a few have truly become sons of God. Today most of the world still lies in darkness concerning Jesus. In many places there are still people who have never even heard of Jesus. But the message has gone to where there are those whom God recognizes as his. (John 10:14) These, in turn, recognize the voice of their Lord and follow him. (John 10:4) When the called-out company (called to be sons and heirs of God — Roman 8:17) is complete, then the plan of God for the world’s salvation will be only beginning.

(22) The Good News age, so far from closing the Church’s mission, is only a necessary preparation for the great future work. For this promised and coming blessing, the whole creation groans and travails in pain together until now, waiting for the manifestation of the sons of God. (Romans 8:22, 19) It is then that free grace in its fullest measure will be seen. Then the joint-heirs with Jesus will have become one as bride with their Lord. It is then the scripture will be fulfilled: “And the Spirit and the bride say: `Come!’ And let him who hears say: `Come!’ And let him who thirsts come. And whoever desires, let him take the water of life freely.” — Revelation 22:17.

(23) Many realize that there will be blessings to come to the world under the coming dispensation, but do not include those in the grave as part of the blessings. But as surely as Jesus died for all, all must have the blessings and opportunities which he purchased with his own precious blood. (2 Corinthians 5:14; 15:22) Hence we should expect blessings in the Millennial age upon all those in their graves as well as upon those not in them. (John 5:28,29) Thus we see the harmony of the Bible’s teachings in the election of this age and free grace offered to all in the next age.

(24) There have been billions of people who have lived upon the earth since Adam’s creation — a very, very broad estimate is one hundred and fifty billion (See Endnote A). Yet of these billions our broadest estimate is that much less than one billion have been truly dedicated people of God. This would leave one hundred and forty-nine billion (149,000,000,000) who have gone down into the grave without faith and hope in the only name given under heaven or among men whereby we must be saved. (Acts 4:10-12) Indeed, the vast majority of these never knew or heard of Jesus, and could not believe in him of whom they had not heard. — Romans 10:14.

(25) What, we ask, has become of this vast multitude, of which figures give a wholly inadequate idea? What is, and is to be, their condition? Did God make no provision for these, whose condition and circumstances he must have foreseen? Or did he, from the foundation of the world, make a wretched and merciless provision for their hopeless, eternal torment, as many religious leaders claim? (See Endnote B) Or has he yet in store for them, in the heights and depths and lengths and breadths of his plan, an opportunity for all to come to the knowledge of that only name, and, by becoming obedient to the conditions, to enjoy everlasting life? Every thinking Disciple of Jesus should yearn to see these questions answered truthfully and in harmony with the personal attributes of Jehovah. To these questions comes a variety of answers:

(26) Atheism answers: They are eternally dead: there is no hereafter: they will never live again.

(27) Calvinism answers: They were not elected to be saved. God foreordained and predestinated them to be lost — to go to hell — and they are there now, writhing in agony, where they will ever remain, without hope.

(28) Arminianism answers: We believe that God excuses many of them on account of ignorance. Those who did the best they knew how will be sure of being a part of the “Church of the Firstborn,” even though they never heard of Jesus.

(29) To this last view the majority of professing Christians of all denominations assent (notwithstanding the creeds of some to the contrary), from a feeling that any other view would be irreconcilable with justice on God’s part. But do the Scriptures support this last view? Do they teach that ignorance is a ground for deliverance? No! The grounds for deliverance mentioned in the Scriptures is faith in Christ as our Redeemer and Lord. “By grace you have been saved through faith.” (Ephesians 2:8) Justification by faith is the underlying principle by which Jehovah is accepting worship in the present evil world. When asked: “What must I do to be saved?,” the apostles answered: “Exercise faith in the Lord Jesus Christ, and you will be saved.” (Acts 16:30,31) “There is no other name under heaven given among men by which we must be saved.” — Acts 4:12.

(30) But Paul reasons that a man must hear the Good News before he can believe. “How then will they call upon him in whom they have not believed? How will they believe in him of whom they have not heard?” — Romans 10:14.

Hope For The Ignorant Masses

(31) Some claim that Paul teaches that ignorance will save men, when he says that “the nations, which do not have the law, are a law unto themselves.” (Romans 2:14) They conclude from this that the law which their conscience furnishes is sufficient to justify them. But such persons misunderstand what Paul was saying. His argument is that the whole world is guilty before God. (Romans 3:19) He argues that the nations, who did not have the written law, were condemned, not justified, by the light of conscience, which, whether it excused them or accused them proved that they were short of perfection and unworthy of life, even as the Jews who had the written law were condemned by it. “For by law is the knowledge of sin.” (Romans 3:20) The law given to the Jew revealed his weakness, and was intended to show him that he was unable to justify himself before God. “By the works of the Law no flesh shall be justified.” (Galatians 2:16) The written law condemned the Jews, and the nations had light enough of conscience to condemn them. Thus every mouth is stopped from claiming the right to life, and all the world stands guilty before God. — Romans 3:19.

(32) James (2:10) tells us that whosoever shall keep the whole law, except to offend in one point, is still a transgressor against the law and cannot claim everlasting life as a result. (Romans 3:20) Indeed, “there is none righteous; no, not one.” (Romans 3:10) So the Word of God leaves no door to life except one. None of the fallen human race can secure for himself everlasting life by his works, no matter how good they might be. Fallen man at his very best is still vanity. (Psalm 39:5) But just as no one can claim life by keeping the law, neither can he claim life through ignorance of the law, for even those without law are a law unto themselves, thus showing that they are condemned.

(33) Many, however, insist that God does not condemn the ignorant. They do not understand the truth about the “lost.” They have been taught that the “lost” will be sent to a place of eternal and hopeless torment. (See Endnote C) These demonstrate a goodness of heart and believe that God is also good. But we should not ignore the scriptures we have already discussed. These scriptures show that the ignorant are condemned. But at the same time the Bible shows that God has a blessing for all in a better way than through ignorance.

(34) Do those who believe in eternal life through ignorance act in accordance with what they say they believe? No. Though they profess that the ignorant will receive life on account of their ignorance, they continue to send missionaries to the non-Christians at the cost of thousands of valuable lives and millions of dollars. Yet only about one in a thousand of the non-professors of Christianity are converted as a result of these missionary efforts. If they all, or even half of them, would receive eternal life because of ignorance, it is doing them a positive injury to send missionaries to teach them about Jesus. If this idea should be correct, then it would be much better to let them remain in ignorance; for then a much larger proportion could receive life through their ignorance. Continuing the same line of argument, might we not reason that if God had left all men in ignorance, all would have received life without end? If so, the coming and death of Jesus was useless, the preaching and suffering the apostles and other dedicated servants of God were in vain, and the so-called good news, instead of being good news, is very bad news. The sending of missionaries to those not professing Christianity by those who believe the Calvinistic or fatalistic view of election, that the eternal destiny of each individual was unalterably fixed before he had an existence, is even more absurd and unreasonable.

(35) But the Bible is full of the missionary spirit! Yet it does not teach that there are several ways of salvation — one by faith, another by works, and another by ignorance. Neither does it teach the God-dishonoring doctrine of fatalism. While it shows every other door of hope closed against the race, it throws wide open the one, only door, and proclaims that whosoever has an ear to hear may enter into life. (Matthew 11:15; John 5:24) But it also shows that all who do not now see or appreciate the blessed privilege of entering will in due time be brought to a full knowledge and appreciation. (John 10:4,16 [See Endnote D]; 12:47; Isaiah 29:18,24) The only way, by which any and all of the condemned race may come to God, is not by meritorious works, neither by ignorance, but by faith in the precious blood of Jesus, which takes away the sin of the world. (1 Peter 1:19; John 1:29) This is the good news, the good tidings of great joy, “which will be for all people.”

(36) Suppose we now look at these things just as God tells us of them, and leave the clearing of his name to himself. Let us inquire: What has become of the billions who have died without Jesus?

(37) Whatever may have become of them, we may be sure they are not now in a condition of suffering. We know this because not only does the Bible tell us that the full and complete reward is not given to the Church until Jesus returns, when he will reward every man (Matthew 16:27), but that the unjust are to receive their punishment then also. Whatever may be their present condition, it cannot be their full reward. Peter says: “Jehovah knows how to reserve the unjust until the day of judgment to be punished” (2 Peter 2:9) — and he will do so.

(38) But the thought that so many of our fellow creatures should at any time be eternally lost from lack of having had the knowledge which is necessary to salvation would be sad indeed to all who have a spark of love or pity. Then, too, there are numerous scriptures which cannot be harmonized with such an idea. Let us see: In the light of the past and the present as the only opportunities, laying aside all hope through a restoration in the coming age, how are we to understand the statements: “God is love,” and “God so love the world that he gave his only begotten Son, that whosoever believes in him should not perish”? (1 John 4:8; John 3:16) Would it not seem that if God loved the world so much he might have made provision, not only that believers might be saved, but also that all might hear in order to believe?

(39) Again, when we read: “That was the true light that enlightens every man that comes into the world” (John 1:9), our observation says, “Not so; every man has not been enlightened; we cannot see that our Lord has enlightened more than a few of earth’s billions.” Even though there has been a great increase in knowledge in our days, the vast majority of the world has still not been enlightened concerning the truth. (2 Timothy 3:7; Daniel 12:10) Neither did the Sodomites or multitudes of others in past ages give any evidence of enlightenment.

(40) We read that Jesus the Messiah, by the undeserved favor of God, tasted death “for every man.” (Hebrews 2:9) But let us suppose that there have been one hundred and fifty billion people that have lived upon the earth. If Jesus tasted death for one hundred and fifty billion people, and from some cause that sacrifice become operative to only one billion, was not the redemption comparatively a failure? And in that case, is not the apostle’s statement too broad? When we read: “Look! I bring you good tidings of great joy, which will be to ALL PEOPLE” (Luke 2:10), and looking about us, see that it is only a “few” that it has been good tidings, and not to all people, we would be compelled to wonder whether the angels had not overstated the goodness and breadth of their message, and overrated the importance of the work to be accomplished by the Messiah whom they announced.

(41) Another scripture states: “There is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all.” (1 Timothy 2:5,6) A ransom for all? Then why should not all involved have some benefit from Messiah’s death? Why should not all come to a knowledge of the truth, that they may believe?

(42) Without the key, how dark, how inconsistent, these statements appear. However, when we find the key to understanding God’s purposes, these texts all declare with one voice: “God is love!” This key is found in the latter part of the text last quoted — “who gave himself a ransom for all, TO BE WITNESSED IN DUE TIME.” God has a due time for everything. He could have witnessed it to these in their past lifetime. Since he did not, it proves that their due time must be future. For those who will be of the Church, “the saints” who share the kingdom honors, the present is “due time” to hear. (1 Corinthians 6:2; Matthew 13:13,16) As Jesus said: “I have come as light into the world, that whoever believes in me should not remain in darkness.” Additionally, he said: “And if anyone hears my words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. He who rejects me, and does not receive my words, has that which will judge him — the word that I have spoken will judge him in the last day.” Though Jesus paid our ransom before we were born, it was not our “due time” to hear of it for long years afterward, and only the appreciation of it brought responsibility; and this, only to the extent of our ability and appreciation. The same principle applies to all. In God’s due time it will be witnessed to all, and all will then have opportunity to believe and to be blessed by it.

(43) The prevailing opinion is that death ends all opportunity for salvation. Notwithstanding, there is no scripture which so teaches. Further, all the above, and many more scriptures, would be meaningless or worse, if death ends all hope for the ignorant masses of the world. One scripture quoted to prove the popular view is: “Where the tree falls, there it will be.” (Ecclesiastes 11:3) If this has any relation to man’s future, it indicates that whatever his condition when he enters the tomb, no change takes place until he is awakened out of it. This is the unvarying teaching of all scriptures bearing on the subject.

(44) God does not purpose to save men on account of ignorance, but wills “all men to come to a knowledge of the truth.” (1 Timothy 2:4) Yet the masses of mankind have died in ignorance. And the Bible tells us that “there is no work, nor devising, nor knowledge, nor wisdom, in Sheol, the place to which you are going.” (Ecclesiastes 9:10) Therefore God has prepared for the awakening of the dead. Then they may come to know him and attain faith and salvation at that time. Hence his method is, that “as in Adam all are dying, even so in Christ will all be made alive, but each one in his own order.” Thus the anointed first fruits of this age are raised first. Afterward, during the Kingdom age, all who will become his during the thousand years of his presence (Greek, parousia, mistranslated coming) will also be raised. It will then be Jehovah’s due time for all to know him, from the least to the greatest. — Jeremiah 31:34; 1 Corinthians 15:22,23.

(45) As death came by the first Adam, so life comes by the Anointed One, the second Adam. Everything that mankind lost through being in the first Adam is to be restored to those who exercise faith in obedience to the second Adam. When awakened, with the advantage of experience with evil, which Adam lacked, those who thankfully accept the redemption as God’s gift may continue to live everlastingly on the original condition of obedience. Perfect obedience will be required, and perfect ability to obey will be given, under the righteous reign of the Prince of Peace. Here is the salvation offered to the world. How wonderful it is to see how the election of this age will bring blessings to all under free grace in the next age.

(46) There are many scriptures in the Bible that are ordinarily ignored by traditional Christianity. One scripture in particular states: “We trust in the living God, who is the Savior of all men, specially of those that believe.” God will save all men, but will not specially (in a special way) save any except those who come to him through Jesus. God’s arbitrary salvation for all men is not such as will conflict with their freedom of will, or their liberty of choice, to cause them to live forever against their wills. It will be just the same as Moses told Israel: `I have set before you life and death, . . . therefore choose life, that you may live.’ — Deuteronomy 30:19.

(47) Simeon contrasted these two salvations, saying: “My eyes have seen your salvation which you have prepared before the face of all peoples — a light to enlighten to the nations, and the glory of your people Israel.” (Luke 2:29-32) The “Israel” spoken of here is the true Israel of God, for “they are not all Israel who are of Israel.” (Romans 9:6) “He is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter.” (Romans 2:28,29) Thus Simeon’s statement is in harmony with the declaration of the apostle Paul to Timothy, that Jesus the Anointed, the mediator, gave himself a ransom for all to be witnessed to all IN DUE TIME. (1 Timothy 2:5,6) This is that which will come to all men, regardless of faith or will on their part. This good tidings of a Savior will be to all people. (Luke 2:10,11) The special salvation, however, from sin and death will come only to his people (Matthew 1:21) — those who believe in him — for we read that the wrath of God remains on the unbeliever. — John 3:36.

(48) We see, then, that the general salvation, which will come to every individual, consists of light from the true light, and an opportunity to choose life. As most of the race is in the tomb, it will be necessary to bring them forth from the grave to testify to them the good tidings of a Savior. The special salvation which believers now enjoy in hope (Romans 8:24) is a full release from the thraldom of sin, and the corruption of death, into the glorious liberty of the children of God. This glorious liberty will also be revealed to all in the next age that they might “believe in that day.” (2 Thessalonians 1:10) But attainment to all these blessings will depend on heart compliance with the laws of God’s Kingdom — the rapidity of the attainment to perfection indicating the degree of love for the King and for his law of love. If any, enlightened by the Truth, and brought to a knowledge of the love of God, and restored (either actually or reckonedly) to human perfection, become “fearful,” “draw back,” and prove “untrustworthy” (Hebrews 10:38,39; Revelation 21:8) will be destroyed from among the people. (Acts 3:23) This is the second death.

(49) Thus, we see that all these difficult texts are explained by the statement — “to be testified in due time.” In due time, that true light will enlighten every man that has come into the world. (John 1:9) In due time, it will be “good tidings of great joy to all people.” And in no other way can these scriptures be used without twisting. Paul carries out this line of argument with emphasis in Romans 5:18,19. He reasons that, as all men were condemned to death because of Adam’s transgression, so also, Christ’s righteousness, and obedience even unto death, have become a ground for justification. Further, as all lost life in the first Adam, so all, aside from personal demerit, may receive eternal life by accepting the second Adam.

(50) Peter tells us that the promises of restoration are spoken of by all the holy prophets. (Acts 3:19-21) They do all teach it. Ezekiel says of the valley of dry bones: “These bones are the whole house of Israel.” And God says to Israel: “Look, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And you will know that I am Jehovah, when I . . . put my spirit in you, and I will place you in your own land; then you will know that I, Jehovah, have spoken it, and performed it.” — Ezekiel 37:11-14.

(51) To this Paul’s words agree (Romans 11:25,26) — “Blindness in part has happened to Israel until the full number of the people of the nations will have come in. Then all Israel will be saved.” This will mean that Israel will be brought back from their cast off condition. “For the gifts and calling of God are irrevocable.” (Romans 11:2) For a time they have been shut out from his favor while the various elect classes are being selected from all nations. When this work is completed, the prophecies show that God’s favor with Israel will be reinstated. The prophets are full of statements of how God will plant them again, and they will never again be plucked out of their land. “This is what Jehovah, the God of Israel, says: . . . `I will set my eyes upon them for good, and I will bring them again into this land; and I will build them and not pull them down, and I will plant them and not pluck them up. And I will give them a heart to know me, that I am Jehovah. They will be my people, and I will be their God, for they will return to me with their whole heart.'” (Jeremiah 24:5-7; 31:28; 32:40-42; 33:-6-16) These cannot merely refer to restorations from former captivities in Babylon, Syria, etc., for they have since been plucked up.

Every Man Will Die For His Own Sins

(52) Furthermore, Jehovah tells us: “In those days, they will say no more: `The fathers have eaten the sour grape, and the children’s teeth are set on edge,’ but every one [who dies] will die for his own wrongdoing.” (Jeremiah 31:29,30) This is not the case now. Each does not now die for his own wrongdoing, but for Adam’s sin — “In Adam all are dying.” He ate the sour grape of sin, and our fathers continued to eat them, entailing further sickness and misery upon their children, thus hastening the penalty, death. The day in which “every man [who dies] will die for his own wrongdoing,” — for his own sin only — is the Millennial or Restoration Day.

(53) Though many of the prophecies and promises of future blessing seem to apply to Israel only, as a typical people the promises made to them, while sometimes having a special application to themselves, generally have also a wider application to the whole world of mankind which that nation typified. While Israel as a nation was typical of the whole world, the Levitical tribe was typical of the various elect classes now near completion. The sacrifices, cleansings and atonements made for Israel typified the `better sacrifices,’ fuller cleansings and real atonement “for the sins of the whole world.” — 1 John 2:2; Hebrews 9:23.

(54) And not only so, but God mentions by name other nations and promises their restoration. As a forcible illustration we mention the Sodomites. Surely, if we should find the restoration of the Sodomites clearly taught, we may feel satisfied of the truth of this glorious doctrine of Restoration for all mankind, spoken of by the mouth of the holy prophets. And why should the Sodomites not have an opportunity to reach perfection and everlasting life as well as Israel, or any of us? True, they were not righteous, but neither was Israel, nor were we who now hear the Good News. “There is none righteous; no not one,” aside from the imputed righteousness of Christ, who died for all. Our Savior’s own words tell us that although God rained down fire from heaven and destroyed them all because of their wickedness, yet the Sodomites were not as accountable for their sins as were the Jews, who had more knowledge. (Genesis 19:24; Luke 17:29) So to the Jews of Capernaum he said: “If the mighty works which have been done in your midst had been done in Sodom, it would have remained to this day.” — Matthew 11:23.

Sodomites Will Return

(55) Hence, our Lord teaches that the Sodomites did not have a full opportunity. Therefore, he guarantees them such an opportunity when he adds (verse 24): “But I say to you that it will be more tolerable for the land of Sodom in the day of judgment than for you.” The character of the day of judgment and its work is shown in our studies: The Day of Judgment and Mankind’s Course to the Day of Judgment. In this study we merely call attention to the point that it will be a tolerable time for Capernaum, and yet more tolerable for Sodom. Even though they did not receive full knowledge, nor all the blessings designed to come through the “Seed,” yet Capernaum had sinned against more light than the people of Sodom.

(56) If Capernaum and all Israel are to be remembered and blessed under the “New Covenant,” sealed by the blood of Jesus, why should not the Sodomites also be blessed among “all the families of the earth”? They assuredly will be. And let it be remembered that since God “rained down fire from heaven and destroyed them all” many centuries before Jesus’ day, when their restoration is spoken of, it implies their awakening, their coming from the tomb.

The Blessing
Of All Nations By the Seed Of Abraham

(57) Let us now examine the prophecy of Ezekiel 16:48-63. Read it carefully. God here speaks of Israel, and compares her with her neighbor Samaria, and also with the Sodomites, of whom he says: “I took them away as I saw good.” Neither Jesus nor the Prophet offers any explanation of the seeming inequality of God’s dealings in destroying Sodom and permitting others more guilty than Sodom to go unpunished. That will all be made clear when, in “due time,” his great designs are made manifest. The Prophet simply states that God “saw good” to do so, and Jesus adds that it will be more tolerable for them in the day of judgment than for others more guilty. Upon the supposition that death ends all probation, and that thereafter none may have opportunity to come to a knowledge of the truth and to obey it, we may well inquire: “Why did God see good to take away these people without giving them a chance of salvation through the knowledge of the only name whereby they can be saved?” The answer is, because it was not yet their due time. In “due time” they will be awakened from death and brought to a knowledge of the truth, and thus blessed together with all families of the earth, by the promised “Seed.” They will then be on trial for everlasting life.

(58) With this thought, and with no other, can we understand the dealings of the God of love with those Amalekites and other nations whom he not only permitted but commanded Israel to destroy, saying: “Go, strike Amalek and utterly destroy all that they have, and spare them not. Slay both man and woman, infant and the nursing child, ox and sheep, camel and donkey.” (1 Samuel 15:3) This seemingly reckless destruction of life seems irreconcilable with the personal attribute of love attributed to God, and with the teaching of Jesus, “Love your enemies,” etc., until we come to recognize the systematic order of God’s plan, the “due time” for the accomplishment of every feature of it, and that every member of the human race has a place in it.

(59) We can now see that those Amalekites, Sodomites and others were set forth as examples of God’s just indignation, and of his determination to destroy finally and utterly evildoers. Their examples will be of service not only to others, but also to themselves, when their day of judgment or trial comes. Those people might as well die in that way as from disease and plague. It mattered little to them, as they were merely learning to know evil, so when on trial, in due time, they might learn righteousness, and can discriminate and choose the good and have life.

(60) Let us now examine the prophecy further. After comparing Israel with Sodom and Samaria, and pronouncing Israel the most blameworthy (Ezekiel 16:48-54), Jehovah says: “When I bring their captive ones back, the captive ones of Sodom and her daughters, and the captive ones of Samaria and her daughters, then I will bring back the captives of your captive ones in the midst of them.” The captivity referred to can be no other than their captivity in death. Those mentioned were then dead. In death all are captives; and Christ comes to open the doors of the grave, and to set at liberty the captives. (Isaiah 61:1; Zechariah 9:11) In verse 55 this is called a “return to their former state” — a restoration.

All Israel Will Be Saved
Romans 11:26-29

(61) Many are willing enough to accept of God’s mercy through Christ for forgiveness of their own trespasses and weaknesses, but have difficulty in believing that the same favor should be applicable to all the world during the Millennial Age. Many admit that Jesus, by the favor of God, tasted death for every man, but cannot conceive of this having a genuine application to every man. Some have suggested that Jehovah, in speaking the prophecy recorded by Ezekiel, must be speaking ironically to the Jews. This would mean that Jehovah would be just as willing to bring back the Sodomites as them, but had no intention of restoring either. Let us see how the succeeding verses agree with this idea. Jehovah says: “`Nevertheless, I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant. Then, you will remember your ways and be ashamed, when you will receive your sisters….And I will establish my covenant with you, and you will know that I am Jehovah — that you may remember and be humiliated, and never open your mouth any more because of your shame, when I am appeased toward you for all that you have done.’ says Jehovah God.” When a promise is thus signed by the Great Jehovah, all who have set to their seal that God is true may rejoice in its certainty with confidence; especially those who realize that these New Covenant blessings have been confirmed of God in Christ, whose precious blood is to seal the covenant.

(62) To this Paul adds his testimony, saying: “And so all Israel [living and dead] will be saved [recovered from blindness], as it is written: `There will come our of Zion the Deliverer, and will turn away ungodliness from Jacob. For this is my covenant with them when I will take away their sins.’ . . . They are beloved for the fathers’ sakes; because the gifts and calling of God are not affairs to be repented of.” — Romans 11:26-29.

(63) We need not wonder that Jews, Sodomites, Samaritans, and all mankind, will be ashamed and humiliated when in his own “due time” God shows forth the riches of his favor. Yes, many of those who are not God’s children will be humiliated and amazed when they see how God so loved the WORLD, and how much his thoughts and plans were above their own. — Isaiah 55:8,9.

(64) It has been generally believed that God’s blessings are all and only for the selected Church, but God’s plan is wider than what most suppose. He has given his Church “exceedingly great and precious promises,” but he has also made bountiful provision for the world which he so loved to redeem. The Jews made a very similar mistake in supposing that all the promises of God were to and for them alone. When the “due time” came for others from the nations to be favored, only a remnant of Israel, whose hearts were large enough to rejoice in this wider evidence of God’s grace, shared that increased favor. (Romans 11:5) The rest were blinded by prejudice and human tradition. (Romans 11:7,8; Mark 7:5-8) Let all who now in the popular religions of this world take heed lest they be found in opposition to the true light, and so for a time be blinded to its glory and blessings. — 1 Timothy 3:1,5.

God’s Plan Far Superior

(65) How different is this glorious plan of God for the selection of a few now for the blessing of the many in the future, from the distortions of these truths, as represented by the two opposing views — Calvinism and Arminianism. The former both denies the Bible doctrine of Free Grace and miserably distorts the glorious doctrine of Election. The latter denies the doctrine of Election and fails to comprehend the blessed fullness of God’s Free Grace.

(66) Calvinism says: God is all-wise; he knew the end from the beginning (Isaiah 46:10); and as all his purposes will be accomplished (Isaiah 55:11), he never could have intended to save any but a few, the Church. (Matthew 7:14) These he elected and foreordained to be eternally saved (Romans 8:28,29); all others were equally foreordained to eternal torment; for “Known to God are all of his works from the beginning of the world.” — Acts 15:18.

(67) This view has its good features. It recognizes God’s omniscience. (Isaiah 40:13,14) This would be our ideal of a great God, were it not that two essential qualities of greatness are lacking, namely, love and justice, neither of which is exemplified in bringing into the world one hundred and forty-nine billions of creatures doomed to eternal torture before they were born, and mocked with protestations of his love. Since God is love, and justice is the foundation of his throne (Psalm 89:14), such cannot be his true character. — 2 Timothy 2:13.

(68) Arminianism says: Yes, God is love (1 John 4:8); and in bringing humanity into the world he meant them no harm — only good. (Genesis 1:26-31) But Satan succeeded in tempting the first pair, and thus sin entered into the world, and death by sin. (Romans 5:12) And ever since, God has been doing all he can to deliver man from his enemy, even to the giving of his Son. (John 3:16) And though now, after thousands of years, the Good News has reached only a very small proportion of mankind, yet we do hope and trust that within some years more, through the energy and liberality of the church, God will so far have remedied the evil introduced by Satan that all living may at least know of his love, and have an opportunity to believe and be saved.

(69) While this view presents God as a being full of loving and benevolent designs for his creatures, it implies that he lacks ability and foreknowledge adequate to the accomplishment of his benevolent designs: that he is deficient in wisdom and power. From this view it would appear that while God was engaged in arranging and devising for the good of his newly-created children, Satan slipped in and by one master-stroke upset all God’s plans to such an extent that, even after exhausting all his power, God must spend thousands of years to reinstate righteousness, even to such a degree that the remainder of the race who are so privileged to live then will have an opportunity to choose good as readily as evil. But the billions who lived before the time the church finally has let everyone know of God are, according to this view, lost to all eternity, in spite of God’s love for them, because Satan interfered with his plans. Thus Satan would get thousands into eternal torment to one that God saves to glory.

(70) In reality this view exalts men’s ideas of the wisdom and power of Satan, and lowers their estimation of these attributes of God, of whom the Psalmist to the contrary declares that: “He spoke and it was done; he commanded and it stood fast.” (Psalm 33:9) But no: God was not surprised nor overtaken by the adversary. (Isaiah 43:13) Neither has Satan in any measure thwarted his plans. (Isaiah 46:10,11) God is, and always has been, perfect master of the situation. (Isaiah 14:24,27) In the end it will be seen that all has been working together to the accomplishment of his purposes. — Ephesians 1:11.

(71) While the doctrines of election and free grace, as taught by Calvinism and Arminianism, could never be harmonized with each other, with reason, or with the Bible, yet these two glorious Bible doctrines are perfectly harmonious and beautiful, seen from the standpoint of the plan of the ages.

(72) We see, then, that many of the great and glorious features of God’s plan for human salvation from sin and death lie in the future. The second advent of our Lord Jesus is the designed first step in the accomplishment of those blessings. Since this is so, should we not even more earnestly long for the time of his second advent than the less informed Jew looked and longed for his first advent? We have seen that the time of evil, injustice and death is to be brought to an end through the dominion of power which Jesus will then exercise. Then righteousness, truth and peace are to be universal. Who should not rejoice to see his day? And who that is now suffering for Christ, inspired by the precious promises of God for strength and deliverance, will not lift up his head and rejoice at any evidence of the approach of the King, knowing thereby that our deliverance and our glorification draws closer?

Endnotes

A. Some Bible students suggest that the proportion of the dead to be raised will be 144,000 to each of joint-heirs with the lamb. (Revelation 14:1; Romans 8:17; 144,000 X 144,000 = 20,736,000,000)

C. For thorough investigation of the doctrine of eternal torment see out studies on the Hereafter.

D. John 10:16: There is only one fold for Jehovah’s people in this age. In it all his true ones of this Gospel age find rest and shelter and peace in faith in obedience even as evil is all around. The “other sheep” are not of this fold, however. The “other sheep” are those of the world of mankind who hear the Master’s voice in the next age and also become part of his flock in then. We need to note that the scripture as it reads in the King James Version is not the best translation. The New American Standard reads: “And I have other sheep, which are not of this fold [Strong’s #833 – , yard]; I must bring them also, and they shall hear My voice, and they shall become one flock [Strong’s #4167, µ – flock] with one shepherd.” Thus the sheep in the present age are nourished in a yard or pasture that is hostile to them – this present evil world. The sheep of the next age will be developed under favorable conditions, the new earth, wherein righteousness will dwell.

For more information on the ransom, see:

Atonement/Ransom Resource Page

Questions

1. How do we know that our Master intended his disciples to understand that he would return again?

2. What scripture shows that Jesus did not return at the Pentecostal outpouring of the Holy Spirit or at the destruction of Jerusalem? How so?

3. What scriptures show that the world will not be converted before Jesus returns? How so?

4. What do some believe that the work of the church in its present condition to be, and, according to this view, how will it be ended?

5. What do God’s Word and plan show when taken as a whole?

6. Does Matthew 24:14 mean that the world will be converted before Jesus returns? Why do you so answer?

7. What is the main object of the good news during this age?

8. Does Psalm 110:1 teach that the world will be converted before Jesus returns? Why do you so answer?

9. What specific work was accomplished at the first advent? What will be the work of the second advent? What is happening in between the two events?

10. Why did the blessing of the world not immediately follow Messiah’s death?

11. What has been occurring during the period between the ransom and the blessing of the world?

12. Thus how is the apparent delay in blessing the world accounted for?

13. In view of the Scriptures presented, what conclusions do we reach concerning the conversion of the world?

14. What step in the divine plan is almost always missing in the teachings of the traditional churches?

15. What scripture shows that Jehovah is not now trying to convert the world?

16. (a) What are the two main lines of thought respecting God’s purposes, which have divided traditional Christians for centuries? (b) Do both have scriptural support, and if so, what should we conclude? (c) And how only can these opposing doctrines be reconciled?

17. What is the nature of the Election taught in the scriptures?

18. Briefly, what does the Bible teach concerning Free Grace?

19. How was the doctrine of Election illustrated by God’s dealings with Abraham and the nation of Israel?

20. What was the effect of the special witness given to the nation of Israel?

21. How has God’s Election operated during the Good News Age?

22. Does the church’s mission end with the Good News Age?

23. Do the Scriptures hold forth any hope of Millennial blessings for those who are in their graves?

24. (a) What is the estimated number of human beings who have lived upon the earth since Adam’s creation? (b) And how many of these could reasonably have been saints of God?

25. What questions with respect this vast multitude must arise in the mind of every thoughtful person?

26. What reply does atheism make to these questions?

27. What does Calvinism answer?

28. What reply is given by Arminianism?

29. (a) To which of the foregoing views do the majority of professing Christians give assent? (b) What do the Scriptures say on this point?

30. What does the apostle Paul teach respecting the necessity for hearing the Good News in order to have faith and salvation?

31. (a) What text is quoted by some who claim Paul teaches that ignorance will save men? (b) Show how a proper understanding of the apostle’s argument contradicts this claim.

32. (a) How does the apostle James corroborate the apostle Paul’s position? (b) What is the only door of hope for the condemned race?

33. What is the belief of many professing Christians with respect to the salvation of ignorant children and non-Christians?

34. (a) Do these persons act in accordance with their professed belief? (b) If all the non-Christians would be saved through ignorance, what would be the most logical as well as the kindest course as respects sending missionaries to the non-Christian peoples?

35. While the teaching of the Bible discountenances the idea of several ways of salvation, what is the only door of hope through which the condemned race may enter into everlasting life?

36. & 37. Whatever may have become of the billions who have died, what Scriptural assurance do we have that their present condition is not their full reward?

38. How can we harmonize the thought of any being lost through lack of the necessary knowledge, with the qualities of Jehovah as set forth in 1 John 4:8 and John 3:16?

39. With reference the scripture at John 1:9, what observations can be made?

40. & 41. What texts prove that Messiah’s sacrifice will be operative for “every man”?

42. (a) What is the key to understanding the divine purpose in the redemption of mankind? (b) How does the redemption apply to the different classes of humanity?

43. (a) What scripture is generally quoted to prove that all probation ends with this present life? (b) How is this scripture properly interpreted?

44. Briefly, what is the reasonable, beautiful and scriptural plan of God for the salvation of the world

45. What is the contrast between the first man Adam and the second Adam, Christ, as respects their relationship to mankind?

46. Explain 1 Timothy 4:10.

47. (a) How did Simeon contrast these two salvations? (b) What other texts agree with this statement?

48. What is the general salvation, and how will it be brought to mankind? (b) What is the special salvation of the church? (c) Upon what conditions will attainment of these blessings depend? (d) What is the “second death,” and who will suffer it?

49. How only can hitherto difficult and apparently contradictory texts on the foregoing subjects be harmonized?

50. (a) What is the apostle Peter’s statement regarding restoration and all the holy prophets? (b) What is the prophecy of Ezekiel with respect to Israel’s restoration?

51. What are the statements of the apostle Paul in Romans 11, and the prophecies of Jeremiah respecting Israel’s restoration?

52. Explain and apply the proverb: “The father’s have eaten the sour grape, and the children’s teeth are set on edge,” etc. (Jeremiah 31:29,30)

53. How do we know that many of the prophecies and promises of future blessing, while seeming to apply to Israel only, are also generally applicable to the whole world?

54. In addition, what other nations besides Israel are mentioned by name and promised restoration?

55. How do we know that the Sodomites did not enjoy a full opportunity for salvation?

56. Since both the Israelites and Sodomites are to blessed under the “New Covenant,” guaranteed by the blood of Jesus, what does their restoration imply?

57. Upon the supposition that death ends all probation, and that thereafter none may have opportunity to come to a knowledge of the truth and to obey it, what question may be asked regarding the destruction of the Sodomites, and with what answer?

58. How can we understand the dealings of a God of love with those nations which he commanded Israel to “destroy utterly”?

59. How did the experiences of these wicked nations show forth the divine determination toward all evil-doers?

60. (a) What is meant by the “captive ones” of Sodom and Samaria and Israel, referred to in Ezekiel 16? (b) What must a “return to their former state” signify?

61. How do we know that Jehovah is not speaking ironically to Israel in this prophecy, as some contend?

62. What is the apostle Paul’s corroborative testimony on this point?

63. What will be sentiments of all mankind when “in due time” they will see how “God so loved the world”?

64. What mistake regarding Jehovah’s Plan and promises has been similarly made by both Jews and traditional Christians?

65. Briefly stated, how have the conflicting doctrines of Calvinism and Arminianism distorted the truth of God’s glorious Plan and purposes?

66. In detail, what does Calvinism teach?

67. What are the commendable features of this view, and in what two essential qualities is it lacking?

68. What does Arminianism have to say?

69. What is the redeeming feature of this view, and in what two important elements is it sadly deficient?

70. What is the natural effect of the Arminian view of the divine personage?

71. How only can these apparently conflicting doctrines of Election and Free Grace be harmonized?

72. In view of God’s glorious plans for the future, what must be the attitude of every true Christian respecting the second advent of our Master Jesus Christ — the first step toward the accomplishment of the long-promised and long-expected blessings for the world of mankind.

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Related Studies

Jesus Saves the Whole World Condemned in Adam

The Watchtower’s Self-Contradiction About the Ransom

The Unforgivable Sin

The Church’s Divinely-Appointed Mission

Examining the Word “Hell”

Mankind’s Course to the Day of Judgment

Works of the Second Advent (Links)

This page has links to articles that appeared in “The Herald of Christ’s Kingdom,” May/June 2009 issue; we do not necessarily agree with all conclusions given by the authors:

Theme: Works of the Second Advent


In the Beginning (Works of the Second Advent-Introduction)

Audio MP3

Completing the Church
Audio MP3

Jesus is like a bridegroom who comes to take his bride to her new home. Titus 2:13; Psalm 46; Matthew 25:1-13;  Luke 12:35-53;  Daniel 12:12; Revelation 3:20;

The Restoration of Israel
Audio MP3

Israel’s 1,845 years of disfavor ended in A.D. 1878.

Smiting the Nations
Audio MP3
It is not just the nations; the Dragon, Beast, and False Prophet are destroyed as well.

Three Angels
Audio MP3
Christendom is judged—the faithful leave her.

Alive and Remain
Audio MP3
Resurrecting the saints: a verse-by-verse study of 1 Thessalonians 4, verses 13 to 18.

The General Resurrection
Audio MP3
Everyone, both good and bad, will be resurrected.

The Ancient Worthies in the
Millennial Kingdom

Audio MP3
The faithful ones of old will become the kingdom’s visible representatives.

Highway of Holiness
Audio MP3
Isaiah chapter 35 describes a way by which all mankind will be able to reach perfection.

Poems and Short Features

A Canaan on Earth
Audio MP3

The Beginning
Audio MP3

Divine Revelation
Audio MP3

Forgiveness of Sins
Audio MP3

Spring—Life Anew
Audio MP3


Some Helpful Books:

The keys of Revelation: Jesus testimony — (By Frank Shallieu) We do not necessarily agree with all of the author’s conclusions, but we have found this work to be helpful in our studies of the book of Revelation.

The Emphasized Bible * Canada * United Kingdom – (by Joseph Bryant Rotherham) This Bible translation is acclaimed by many to be the best English translation available.