Spiritual and Human Nature
Separate and Distinction

     Failing to see that the plan of God for mankind in general contemplates a restitution to their former estate—the human perfection lost in Eden—and that the Christian Church, as an exception to this general plan, is to have a change of nature from human to spiritual, Christian people generally have supposed that none will be saved except those who reach the spiritual nature.

     If the masses of mankind are saved from all the degradation, weakness, pain, misery and death which result from sin, and are restored to the condition of human perfection enjoyed before the fall, they are as really and completely saved from that fall as those who, under the special “high-calling” of the Gospel age, become “partakers of the divine nature.”

     The failure to understand rightly what constitutes a perfect man, the misapprehension of the terms mortal and immortal, and wrong ideas of justice, have together tended to this error, and mystified many scriptures otherwise easily understood. It is a common view, though unsupported by a single text of Scripture, that a perfect man has never been on earth; that all that is seen of man on earth is only the partially developed man, and that to reach perfection he must become spiritual. This view makes confusion of the Scriptures instead of developing that harmony and beauty which result from “rightly dividing the word of truth.”

     The Scriptures teach that there have been two, and only two, perfect men—Adam and Jesus. Adam was created in the image of God: that is, with the similar mental powers of reason, memory, judgment and will, and the moral qualities of justice, benevolence, love etc.

“Of the earth, earthy,” he was an earthly image of a spiritual being, possessing qualities of the same kind, though differing widely in degree, range and scope. To such an extent is man an image of God that God can say even to the fallen man, “Come, let us reason together.”

     As Jehovah is ruler over all things, so man was made a ruler over all earthly things—After our likeness, let him have dominion over the beasts, fowl, fish, etc. Genesis 1:26

Moses tells us (Genesis 1:31) that God recognized the man whom he had made—not merely commenced to make, but completed—and God considered his creature “very good,” that is, perfect; for in God’s sight nothing short of perfection is very good, in his intelligent creatures.

The perfection of man, as created, is expressed in Psalms 8:5-8:

“Thou hast made him a little lower than the angels, and hast crowned him with glory and honor.

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

All sheep and oxen, yea, the beasts of the field, the fowl of the air and the fish of the sea.”

It has been suggested by some who would make the Bible conform to a theory of evolution, that the statement, “a little,” in Hebrews 2:7, might be understood to mean a little while lower, and not a little degree lower than the angels. There is, however, neither authority nor reason for such an interpretation. This is a quotation from Psalms 8:5, and a critical comparison of the Hebrew and Greek texts can leave no doubt as to the import. The idea, clearly expressed, is a little lower in degree than angels.

      David, in the psalm, refers to man in his original estate, and prophetically intimates that God has not abandoned his original plan to have man in his own image and the king of earth, and that he will remember him, redeem him and restore him to the same again.

The Apostle (Hebrews 2:7) calls attention to the same fact—that God’s original purpose has not been abandoned; that man, originally grand and perfect, the king of earth, is to be remembered, and visited, and restored. He then adds, We see not this promised restitution yet, but we do see the first step God is taking toward its accomplishment.

We see Jesus crowned with this glory and honor of perfect manhood, that he, as a fitting ransom or substitute might by God’s favor taste death for every man, and thus prepare the way for the restitution of man to all that was lost. Rotherham, one of the most scrupulous translators, renders this passage as follows:

“What is man, that thou rememberest him;
Or man’s son, that thou visitest him?
Thou madest him less some little than messengers:
With glory and honor thou crownedst him,
And didst appoint him over the works of thy hands.”
 

To illustrate, we arrange the following table:

    Each of the minerals mentioned may be pure, yet gold ranks the highest. Though each of the orders of plants should be brought to perfection, they would still differ in nature and rank. Likewise with animals: if each species should be brought to perfection, there would still be variety; for perfecting a nature does not change a nature.*

The grades of spiritual being, also, though perfect, stand related to each other as higher and lower in nature or kind. The divine nature is the highest and the superior of all spiritual natures. Christ at his resurrection was made “so much better” than perfect angels as the divine is superior to the angelic nature. Hebrews 1:3-5

     Note carefully that while the classes named in the above table are distinct and separate, yet a comparison between them may be instituted, thus: The highest grade of mineral is inferior to, or a little lower than, the lowest grade of vegetable, because in vegetation there is life.

So the highest grade of vegetable is a little lower than the lowest grade of animal life, because animal life, even in its lowest forms, has intelligence enough to be conscious of existence.

Likewise man, though the highest of animal or earthly beings, is “a little lower than the angels,” because angels are spiritual or heavenly beings.

     There is a wonderful contrast between man as we now see him, degraded by sin, and the perfect man that God made in his image. Sin has gradually changed his features, as well as his character. Multiplied generations, by ignorance, licentiousness and general depravity, have so blurred and marred humanity that in the large majority of the race the likeness of God is almost obliterated.

The moral and intellectual qualities are dwarfed; and the animal instincts, unduly developed, are no longer balanced by the higher. Man has lost physical strength to such an extent that, with all the aid of medical science, his average length of life is now about thirty years, whereas at first he survived nine hundred and thirty years under the same penalty. But though thus defiled and degraded by sin and its penalty, death, working in him, man is to be restored to his original perfection of mind and body, and to glory, honor and dominion, during and by the Millennial reign of Christ.

The things to be restored by and through Christ are those things which were lost through Adam’s transgression. Romans 5:18,19 Man did not lose a heavenly but an earthly paradise. Under the death penalty, he did not lose a spiritual but a human existence; and all that was lost was purchased back by his Redeemer, who declared that he came to seek and to save that which was lost. Luke 19:10

     In addition to the above, we have proof that the perfect man is not a spiritual being. We are told that our Lord, before he left his glory to become a man, was “in a form of God”—a spiritual form, a spirit being; but since to be a ransom for mankind he had to be a man, of the same nature as the sinner whose substitute in death he was to become, it was necessary that his nature be changed.

And Paul tells us that he took not the nature of angels, one step lower than his own, but that he came down two steps and took the nature of men—he became a man; he was “made flesh.” Hebrews 2:16; Philippians 2:7,8; John 1:14

     Notice that this teaches not only that angelic nature is not the only order of spirit being, but that it is a lower nature than that of our Lord before he became a man; and he was not then so high as he is now, for “God hath highly exalted him,” because of his obedience in becoming man’s willing ransom. Philippians 2:8,9 He is now of the highest order of spirit being, a partaker of the divine (Jehovah’s) nature.  

    But not only do we thus find proof that the divine, angelic and human natures are separate and distinct, but this proves that to be a perfect man is not to be an angel, any more than the perfection of angelic nature implies that angels are divine and equal with Jehovah; for Jesus took not the nature of angels, but a different nature—the nature of men; not the imperfect human nature as we now possess it, but the perfect human nature. He became a man; not a depraved and nearly dead being such as men are now, but a man in the full vigor of perfection.
 

     Again, Jesus must have been a perfect man else he could not have kept a perfect law, which is the full measure of a perfect man’s ability. And he must have been a perfect man else he could not have given a ransom (a corresponding price—1 Timothy 2:6) for the forfeited life of the perfect man Adam;

“For since by man came death, by man came also the resurrection of the dead.” 1 Corinthians 15:21

Had he been in the least degree imperfect, it would have proved that he was under condemnation, and therefore he could not have been an acceptable sacrifice; neither could he have kept perfectly the law of God. A perfect man was tried, and failed, and was condemned; and only a perfect man could give the corresponding price as the Redeemer.

     Now we have the question fairly before us in another form, viz.: If Jesus in the flesh was a perfect man, as the Scriptures thus show, does it not prove that a perfect man is a human, fleshly being—not an angel, but a little lower than the angels? The logical conclusion is unmistakable; and in addition we have the inspired statement of the Psalmist (Psalms 8:5-8) and Paul’s reference to it in Hebrews 2:7-9.

     Neither was Jesus a combination of the two natures, human and spiritual. The blending of two natures produces neither the one nor the other, but an imperfect, hybrid thing, which is obnoxious to the divine arrangement. When Jesus was in the flesh he was a perfect human being; previous to that time he was a perfect spiritual being; and since his resurrection he is a perfect spiritual being of the highest or divine order.

It was not until the time of his consecration even unto death, as typified in his baptism—at thirty years of age (manhood, according to the Law, and therefore the right time to consecrate himself as a man)—that he received the earnest of his inheritance of the divine nature. Matthew 3:16,17 The human nature had to be consecrated to death before he could receive even the pledge of the divine nature. And not until that consecration was actually carried out and he had actually sacrificed the human nature, even unto death, did our Lord Jesus become a full partaker of the divine nature.

After becoming a man he became obedient unto death; wherefore, God hath highly exalted him to the divine nature. Philippians 2:8,9 If this scripture is true, it follows that he was not exalted to the divine nature until the human nature was actually sacrificed—dead.

     Thus we see that in Jesus there was no mixture of natures, but that twice he experienced a change of nature; first, from spiritual to human; afterward, from human to the highest order of spiritual nature, the divine; and in each case the one was given up for the other.

     In this grand example of perfect humanity, which stood unblemished before the world until sacrificed for the world’s redemption, we see the perfection from which our race fell in Adam, and to which it is to be restored. In becoming man’s ransom, our Lord Jesus gave the equivalent for that which man lost; and therefore all mankind may receive again, through faith in Christ, and obedience to his requirements, not a spiritual, but a glorious, perfect human nature—“that which was lost.”

     The perfect faculties and powers of the perfect human being may be exercised indefinitely, and upon new and varied objects of interest, and knowledge and skill may be vastly increased; but no such increase of knowledge or power will effect a change of nature, or make it more than perfect. It will be only the expanding and developing of the perfect human powers. Increase of knowledge and skill will doubtless be man’s blessed privilege to all eternity; yet he will still be man, and will be merely learning to use more fully the powers of human nature already possessed. Beyond its wide limits he cannot hope, nor will he desire, to advance, his desires being limited to the scope of his powers.

     While Jesus as a man was an illustration of perfect human nature, to which the mass of mankind will be restored, yet since his resurrection he is the illustration of the glorious divine nature which the overcoming Church will, at resurrection, share with him.

     Because the present age is devoted mainly to the development of this class which is offered a change of nature, and because the apostolic epistles are devoted to the instruction of this “little flock,” it should not be inferred that God’s plans end with the completion of this chosen company. Nor, on the other hand, should we go to the opposite extreme, and suppose that the special promises of the divine nature, spirit bodies, etc., made to these, are God’s design for all mankind.

To these are the “exceeding great and precious promises,” over and above the other precious promises made to all mankind. To rightly divide the Word of truth, we should observe that the Scriptures recognize the perfection of the divine nature in the “little flock,” and the perfection of the human nature in the restored world, as two separate things.

     Let us now inquire more particularly, What are spirit beings? what powers are theirs? and by what laws are they governed? Many seem to think, because they do not understand the nature of a spirit being, that it must be a mere myth, and on this subject much superstition prevails. But Paul does not appear to have such an idea. Though he intimates that a human being is incapable of understanding the higher, spiritual nature (1 Corinthians 2:14), yet he plainly states, as if to guard against any mythical or superstitious notions, that there is a spiritual body, as well as a natural (human) body, a celestial as well as a terrestrial, and a glory of the earthly as well as of the heavenly.

The glory of the earthly, as we have seen, was lost by the first Adam’s sin, and is to be restored to the race by the Lord Jesus and his Bride (the Christ, Head and body) during the Millennial reign. The glory of the heavenly is as yet unseen except as revealed to the eye of faith by the Spirit through the Word. These glories are distinct and separate. 1 Corinthians 15:38-49

     We know to some extent what the natural, earthly, terrestrial body is, for we now have such, though we can only approximately estimate the glory of its perfection. It is flesh, blood and bones; for “that which is born of the flesh is flesh.” And since there are two distinct kinds of bodies, we know that the spiritual, whatever it may be, is not composed of flesh, blood and bones: it is heavenly, celestial, spiritual—“That which is born of the Spirit is spirit.”

But what a spirit body is, we know not, for “It doth not yet appear what we shall be; but...we shall be like him”—like our Lord Jesus. John 3:6; 1 John 3:2

We have no record of any being, either spiritual or human, ever having been changed from one nature to another, except the Son of God; and this was an exceptional case, for an exceptional purpose. When God made angels he doubtless intended them to remain angels forever, and so with men, each being perfect on his own plane. At least the Scriptures give no intimation of any different purpose.

As in the inanimate creation there is a pleasing and almost endless variety, so in the living and intelligent creation the same variety in perfection is possible. Every creature in its perfection is glorious; but, as Paul says, the glory of the celestial (heavenly) is one kind of glory, and the glory of the terrestrial (earthly) is another and a different glory.

     By examining the facts recorded of our Lord Jesus after his resurrection, and of angels, who are also spirit beings, thus “comparing spiritual things with spiritual” (1 Corinthians 2:13), we may gain some general information with regard to spirit beings. First, then, angels can be and frequently are present, yet invisible.

“The angel of the Lord encampeth round about them that fear him”; and “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Psalms 34:7; Hebrews 1:14

Have they ministered visibly or invisibly? Undoubtedly the latter. Elisha was surrounded by a host of Assyrians; his servant was fearful; Elisha prayed to the Lord, and the young man’s eyes were opened, and he saw the mountains round about them full of chariots of fire and horsemen of fire (or like fire).

Again, while to Balaam the angel was invisible, the ass, his eyes being opened, saw him.

     Secondly, angels can assume human bodies and appear as men. The Lord and two angels so appeared to Abraham, who had a supper prepared for them, of which they ate. At first Abraham supposed them to be three men, and it was not until they were about to go that he discovered one of them to be the Lord, and the other two, angels, who afterward went down to Sodom and delivered Lot. Genesis 18:1,2

An angel appeared to Gideon as a man, but afterward made himself known. An angel appeared to the father and mother of Samson, and they thought him a man until he ascended up to heaven in the flame of the altar. Judges 6:11-22; 13:20
 

     Thirdly, spirit beings are glorious in their normal condition, and are frequently referred to as glorious and bright. The countenance of the angel who rolled away the stone from the door of the sepulchre was “as the lightning.”

Daniel caught a glimpse of a spiritual body, which he described, saying, His eyes were as lamps of fire, his countenance as the lightning, his arms and feet like in color to polished brass, and his voice as the voice of a multitude. Before him Daniel fell as a dead man. Daniel 10:6,10,15,17

Saul of Tarsus caught a similar glimpse of Christ’s glorious body shining above the brightness of the sun at noonday. Saul lost his sight and fell to the ground.

     Thus far we have found spirit beings truly glorious; yet, except by the opening of men’s eyes to see them, or by their appearing in flesh as men, they are invisible to men. This conclusion is further confirmed when we examine the particular details of these manifestations.

The Lord was seen of Saul alone, the men traveling with him hearing the voice, but seeing no one. Acts 9:7

The men that were with Daniel did not see the glorious being he describes, but a great fear fell on them, and they ran and hid themselves. Again, this glorious being declared, “The prince of the kingdom of Persia withstood me one and twenty days.” Dan. 10:13

Did Daniel, the man greatly beloved of the Lord, fall as dead before this one whom Persia’s prince withstood one and twenty days? How is this? Surely he did not appear in glory to the prince! No; either he was invisibly present with him, or else he appeared as a man.

     Our Lord, since his resurrection, is a spirit being; consequently the same powers which we find illustrated in angels (spiritual beings) should also be possessed by him. And such is the case, as we shall see more fully in a succeeding chapter.

Thus we find that the Scriptures regard the spiritual and the human natures as separate and distinct, and furnish no evidence that the one will evolve or develop into the other; but, on the contrary, they do show that only a few will ever be changed from the human to the divine nature, to which Jesus, their head, has already been exalted. And this remarkable and special feature in Jehovah’s plan is for the remarkable and special purpose of preparing these as God’s agents for the great future work of restoring all things.

Let us now examine the terms

Mortality and Immortality.

     We shall find their true significance in exact harmony with what we have learned from our comparison of Bible statements concerning human and spiritual beings, and earthly and heavenly promises.

These words are usually given very uncertain meanings, and wrong ideas of their meanings produce erroneous views of subjects with which they stand connected, in general and in Scripture usage.

     “Mortality” signifies a state or condition of liability to death; not a condition of death, but a condition in which death is a possibility.

     “Immortality” signifies a state or condition not liable to death; not merely a condition of freedom from death, but a condition in which death is an impossibility.

     The common but erroneous idea of mortality is, a state or condition in which death is unavoidable, while the common idea of the significance of immortality is more nearly correct.

     The word immortal signifies not mortal; hence the very construction of the words indicates their true definitions. It is because of the prevalence of a wrong idea of the word mortal that so many are confused when trying to determine whether Adam was mortal or immortal before his transgression.

 They reason that if he had been immortal God would not have said, “In the day that thou eatest thereof thou shalt surely die”; because it is impossible for an immortal being to die. This is a logical conclusion.

On the other hand, say they, Had he been mortal, wherein could have consisted the threat or penalty of the statement, “Thou shalt surely die”; since if mortal (according to their erroneous definition) he could not have avoided death anyhow?

     The difficulty, it will be perceived, is in the false meaning given to the word mortality. Apply the correct definition, and all is clear. Adam was mortal—that is, in a condition in which death was a possibility. He had life in full and perfect measure, yet not inherent life. His was a life sustained by “every tree of the garden” save the one tree forbidden; and so long as he continued in obedience to and in harmony with his Maker, his life was secure—the sustaining elements would not be denied.

Thus seen, Adam had life; and death was entirely avoidable, yet he was in such a condition that death was possible—he was mortal.

     The question arises, then, If Adam was mortal and on trial, was he on trial for immortality? The general answer would be, Yes. We answer, No. His trial was to see whether he was worthy or unworthy of a continuance of the life and blessings already possessed.

Since it was nowhere promised that if obedient he would become immortal, we are bound to leave all such speculations out of the question. He was promised a continuance of the blessings then enjoyed so long as obedient, and threatened with the loss of all—death—if disobedient. It is the false idea of the meaning of the word mortal that leads people in general to conclude that all beings who do not die are immortal.

In this class they therefore include our heavenly Father, our Lord Jesus, the angels, and all mankind. This, however, is an error: the great mass of mankind saved from the fall, as well as the angels of heaven, will always be mortal; though in a condition of perfection and bliss, they will always be of that mortal nature which could suffer death, the wages of sin, if they would commit sin.

The security of their existence will be conditioned, as it was with Adam, upon obedience to the all-wise God, whose justice, love and wisdom, and whose power to cause all things to work together for good to those who love and serve him, will have been fully demonstrated by his dealings with sin in the present time.

     Nowhere in the Scriptures is it stated that angels are immortal, nor that mankind restored will be immortal. On the contrary, immortality is ascribed only to the divine nature—originally to Jehovah only; subsequently to our Lord Jesus in his present highly exalted condition; and finally by promise to the Church, the body of Christ, when glorified with him. 1 Timothy 6:16; John 5:26; 2 Peter 1:4; 1 Corinthians 15:53,54

     Not only have we evidence that immortality pertains only to the divine nature, but we have proof that angels are mortal, in the fact that Satan, who was once a chief of their number, is to be destroyed. Hebrews 2:14 The fact that he can be destroyed proves that angels as a class are mortal.

     Thus considered, we see that when incorrigible sinners are blotted out, both immortal and mortal beings will live forever in joy and happiness and love—the first class possessing a nature incapable of death, having inherent life–life in themselves (John 5:26); and the latter having a nature susceptible to death, yet, because of perfection of being and knowledge of the evil and sinfulness of sin, giving no cause for death. They, being approved of God’s law, shall be everlastingly supplied with those elements necessary to sustain them in perfection, and shall never die.

     The proper recognition of the meaning of the terms mortal and immortal, and of their use in the Scriptures, destroys the very foundation of the doctrine of eternal torment. It is based upon the unscriptural theory that God created man immortal, that he cannot cease to exist, and that God cannot destroy him; hence the argument is that the incorrigible must live on somewhere and somehow, and the conclusion is that since they are out of harmony with God their eternity must be one of misery.

But God’s Word assures us that he has provided against such a perpetuation of sin and sinners: that man is mortal, and that the full penalty of willful sin against full light and knowledge will not be a life in torment, but a second death. “The soul that sinneth, it shall die.”
 

“Who Art Thou that Repliest Against God?”
Romans 9:20

     It is the mistaken idea of some that justice requires that God should make no difference in the bestowment of his favors among his creatures; that if he exalts one to a high position, in justice he must do the same for all, unless it can be shown that some have forfeited their rights, in which case such might justly be assigned to a lower position.

     If this principle be a correct one, it would show that God had no right to create Jesus higher than the angels, and then further to exalt him to the divine nature, unless he intended to do the same for all the angels and for all men. And to carry the principle still further, if some men are to be highly exalted and made partakers of the divine nature, all men must eventually be elevated to the same position.

And why not carry the principle to its extreme limit, and apply the same law of progression to the brute and insect creation, and say that since they are all God’s creatures they must all eventually attain to the very highest plane of existence—the divine nature? This is a manifest absurdity, but as reasonable as any other deduction from this assumed principle.

     Perhaps none would be inclined to carry the erroneous assumption so far. Yet if it were a principle founded in simple justice, where could it stop short and still be just? And if such were indeed the plan of God, where would be the pleasing variety in all his works? But such is not God’s plan.

     All nature, both animate and inanimate, exhibits the glory and diversity of divine power and wisdom. And as “the heavens declare the glory of God, and the firmament showeth his handiwork” in wonderful variety and beauty, much more shall his intelligent creation exhibit in variety the superior glory of his power. We so conclude—from the express teaching of the Word of God, from reason and from the analogies of nature.

     It is very important that we have right ideas of justice. A favor should never be esteemed as a justly merited recompense. An act of simple justice is no occasion for special gratitude, nor is it any proof of love; but God commendeth his great love to his creatures, in an endless train of unmerited favors, which should call forth their love and praise in return.

     God had a right, if he chose, to make us merely the creatures of a brief space of time, even if we had never sinned. Thus he has made some of his lower creatures. He might have permitted us to enjoy his blessings for a season, and then, without injustice, might have blotted us all out of existence. In fact, even so brief an existence would be a favor. It is only of his favor that we have an existence at all.

How much greater favor is the redemption of the existence once forfeited by sin! And further, it is of God’s favor that we are men and not beasts; it is purely of God’s favor that angels are by nature a little higher than men; and it is also of God’s favor that the Lord Jesus and his bride become partakers of the divine nature. It becomes all his intelligent creatures, therefore, to receive with gratitude whatever God bestows. Any other spirit justly merits condemnation, and, if indulged, will end in abasement and destruction.

A man has no right to aspire to be an angel, never having been invited to that position; nor has an angel any right to aspire to the divine nature, that never having been offered to him.

     It was the aspiration of Satan’s pride which brought his abasement, and will end in his destruction. Isaiah 14:14

“Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11), but not necessarily to the highest position.

     Partly from false ideas of justice, and partly from other causes, the subject of election as taught in the Scriptures has been the occasion of much dispute and misunderstanding. That the Scriptures teach election few would deny, but on just what principle the election or selection is based is a matter of considerable difference of opinion, some claiming that it is an arbitrary, unconditional election, and others that it is conditional. There is a measure of truth, we believe, in both of these views.

An election on God’s part is the expression of his choice for a certain purpose, office or condition. God has elected or chosen that some of his creatures should be angels, that some should be men, that some should be beasts, birds, insects, etc., and that some should be of his own divine nature. And though God selects according to certain conditions all who will be admitted to the divine nature, yet it cannot be said that these more than others merit it; for it is purely of favor that any creature has existence on any plane.

     “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy”—kindness or favor. Romans 9:16 It is not because the chosen ones were better than others, that God gave them the invitation to the divine nature, for he passed by the angels who had not sinned and called some of the redeemed sinners to divine honors. God has a right to do as he pleases with his own; and he chooses to exercise this right for the accomplishment of his plans. Since, then, all we have is of divine favor,

“Who art thou, O man, that repliest against God? Shall the thing formed say unto him who formed it, Why hast thou made me thus? Hath not the potter power over the clay, to make one vessel unto honor and another unto dishonor”—or less honor? Romans 9:20,21

All were created by the same divine power—some to have higher nature and greater honor, and some to have lower nature and less honor.

“Thus saith the Lord, the Holy One of Israel, his [man’s] maker: Ask me of things to come. Concerning my children, and concerning the work of my hands, command ye me? I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their hosts have I commanded.”

“Thus saith the Lord that created the heavens, God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord, and there is none else.” Isaiah 45:11,12,18

None have a right to dictate to God. If he established the earth, and if he formed it not in vain, but made it to be inhabited by restored, perfect men, who are we that we should reply against God, and say that it is unjust not to change their nature and make them all partakers of a spiritual nature either like unto the angels, or like unto his own divine nature?

How much more becoming to come humbly to God’s Word and to “Ask” concerning things to come, than to “command” or to assert that he must carry out our ideas? Lord, keep back thy servants from presumptuous sins: let them not have dominion over us. None of God’s children, we believe, would knowingly dictate to the Lord; yet how easily and almost unconsciously many fall into this error.

     The human race are God’s children by creation—the work of his hands—and his plan with reference to them is clearly revealed in his Word. Paul says that the first man (who was a sample of what the race will be when perfect) was of the earth, earthy; and his posterity, with the exception of the Gospel Church, will in the resurrection still be earthy, human, adapted to the earth. 1 Corinthians 15:38,44

David declares that man was made only a little lower than the angels, and crowned with glory, honor, dominion, etc. (Psalms 8:4-8) And Peter, our Lord, and all the prophets since the world began, declare that the human race is to be restored to that glorious perfection, and is again to have dominion over earth, as its representative, Adam, had. Acts 3:19-21

     It is this portion that God has elected to give to the human race. And what a glorious portion!

Close your eyes for a moment to the scenes of misery and woe, degradation and sorrow that yet prevail on account of sin, and picture before your mental vision the glory of the perfect earth.

Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought, not an unkind look or word; love, welling up from every heart, meets a kindred response in every other heart, and benevolence marks every act.

 There sickness shall be no more; not an ache nor a pain, nor any evidence of decay—not even the fear of such things.  

Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen, and know that perfect humanity will be of still surpassing loveliness.

The inward purity and mental and moral perfection will stamp and glorify every radiant countenance.

Such will earth’s society be; and weeping bereaved ones will have their tears all wiped away, when thus they realize the resurrection work complete.                                                                                               Revelation 21:4

The Church of God