Unquenchable Fire.
“And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched.”—Mark 9:43, 44.
To understand much of the figurative language of the New Testament, we must appeal often to the Old Testament, and learn in what sense similar phraseology is employed therein.
We should bear in mind, that neither the text nor context affirm that the “worm” and “fire” are in the future, immortal world. This is entirely assumed, not proved. True, the passage asserts that the fire shall not be quenched; but a brief allusion to the Old Testament will show that such language was understood by the ancient Hebrews, to refer to things connected with this life, and never to eternity. In proof of this, we appeal, first, to Leviticus 6:12, 13. The Lord is represented as speaking to Moses, concerning sacrifices and offerings, as follows:
“And the fire upon the altar shall be burning in it; it shall not be put out; and the priest shall burn wood upon it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace-offerings. The fire shall ever be burning upon the altar; it shall never go out.”
Here it is distinctly asserted, that the fire kindled upon the altar in Moses’ day, should never go out, and yet all admit that it ceased to burn centuries ago! Such language was never understood by the ancient Hebrews to teach that the fire was endless. And yet this language is as expressive of endless duration as that which we are considering. One passage affirms, that “the fire shall never be quenched;” the other, that “the fire shall never go out.”
Again, in Isaiah 34:9, 10, we read of the temporal calamities coming upon the land of Idumea, in the following bold figurative style:
“The streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.”
This language is similar to that employed in the text: “It shall not be quenched; the smoke shall go up forever and ever.” And all this referred to events long since transpired; to the severe chastisements, judgments, and temporal calamities then about to come upon the land and people of Idumea. And yet, it is said that the fire shall not be quenched, and the smoke shall go up forever and ever. When it says that the streams thereof shall be turned into pitch, and the dust into brimstone, and the land become burning pitch — the language is not to be understood literally, but as having reference to national ruin and severe temporal calamities; just as the revelator spoke of the lake of fire and brimstone, to denote the severe national judgments about to come upon Jerusalem, greater, as the Savior declared, than had been or ever should be again, which overwhelmed that magnificent city in ruin, which destruction is called their second death.
Of Jerusalem, it is recorded in Jeremiah 17:27, thus: “I will kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” This figurative language was employed to portray divine judgments coming upon Jerusalem in this life.
Another instance of this bold, figurative style of speech among the ancients, may be found in Ezekiel 20:47, 48:
“And say to the forest of the south: Hear the word of the Lord. Thus saith the Lord God: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree; the flaming flame shall not be quenched; and all faces from the south to the north shall be burnt therein. And all flesh shall see that I, the Lord, have kindled it; it shall not be quenched.”
Although it is here distinctly asserted, that the fire shall not be quenched, yet no intelligent man understands the language literally. Learned divines and commentators apply this passage to temporal judgments, which were to come upon Jerusalem.
We think that Dr. Adam Clarke, the Methodist commentator, has given the true interpretation to the passage. He says:
“The forest of the south field is the city of Jerusalem; which was as full of inhabitants as the forest is of trees. I will kindle a fire, i.e., I will send war; and it shall devour every green tree, i.e., the most eminent and substantial of the inhabitants; and every dry tree, i.e., the lowest and meanest also; it shall not be quenched, i.e. till the land be utterly ruined.”
We would call the reader’s attention to the interpretation of this learned orthodox divine, of the expression, “The fire shall not be quenched, i.e., till the land be utterly ruined.” It had no reference to the immortal world; only to temporal ruin.
Having thus seen in what sense such figurative language as is found in the text was employed, in the Old Testament, we pass to consider more particularly its meaning and specific application. The original word, here translated hell, is gehenna. It occurs twelve times in the New Testament, and is invariably applied to the Jews, and never once to the Gentiles! This is a remarkable fact, and is unaccountable neglect and omission on the supposition that the Gentiles were in danger of gehenna fire. Paul was a preacher to the Gentiles, as he himself informs us, in faith and verity; and yet, in all his fourteen epistles, we find no mention made of hell. Once he speaks of the destruction of hades. (1 Cor. 15:55.) He was a faithful preacher, and declared the whole counsel of God, and he certainly would have threatened the Gentiles with gehenna fire had this constituted any part of the divine counsel. But this word hell is not found in any of Paul’s epistles, nor even in John’s gospel, which was written for the benefit of the Gentiles. Had the Gentiles been in danger of gehenna fire, it is fair to presume that they would have been warned against it. Hebrew scholars tell us that gehenna is derived from two Hebrew words, Gee, which means land, and Hinnom, the name of the individual who owned the land — meaning, land of Hinnom. This land, or vale of Hinnom, bordered upon the southeast part of Jerusalem, where it is represented on all correct maps of Palestine.
We learn from the Old Testament, that, in this valley of Hinnom, sacrifices were offered by the sinful and idolatrous Jews, to an idol god, called Moloch. This idol, which had the head of an ox and the body of a man, being hollow, was heated with fire within, and upon its arms its benighted worshipers laid their children, and there they were burned to death. This horrid place was sometimes called Topheth — the name being derived, as some think, from a word signifying drum, because drums were beaten to drown the shrieks of the burning children.
To destroy idolatry among the Jews, King Josiah caused this place to be defiled, by making it the receptacle of all the filth and offal of the city of Jerusalem. Some writers tell us that the carcasses of beasts and the bodies of criminals were cast into gehenna. That this putrifying mass might not taint the atmosphere, fires were kept constantly burning, to consume this offal and garbage thrown into this valley. And as those parts which remained unconsumed would necessarily breed worms, hence came the expression, “where their worm dieth not, and their fire is not quenched.”
In proof of what is here asserted in regard to the valley of Hinnom, we refer the reader to 2 Kings 23:10:
“And he [Josiah] defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or daughter to pass through the fire to Moloch.”
Here, reference is made to the Jews offering human sacrifices to their idol god. After this place was thus defiled, and came to be regarded with so much detestation and loathing, it was employed figuratively to represent temporal calamities. It was perfectly natural for a Jew to say of any guilty wretch — “He ought to be cast into gehenna” — thus making this place an emblem of punishment coming upon the sinful in this life. It was referred to by the prophets to denote severe national judgments. Jeremiah speaks of the desolation of Jerusalem as follows:
“I will break this city, as one that breaketh a potter’s vessel that cannot be made whole again; and I will bury them in Tophet till there is no place to bury. Thus will I do unto this place, saith the Lord, and to the inhabitants thereof, and even make this city as Tophet, and the houses of Jerusalem, and the houses of the king of Judah shall be defiled as the place of Tophet.” Jer. 19:11.
These scriptures indicate clearly that gehenna was employed, in the Old Testament, to represent temporal calamities and national judgments to come upon Jerusalem. We are not informed by the sacred penman, that it is employed in any new or different sense. It is referred to as though the people addressed perfectly understood its meaning; and had any new signification been given to the term, the presumption is that the people would have been so informed.
In confirmation of what we have said, we call the attention of the reader to a passage found in the last chapter of Isaiah, the last verse, which reads as follows:
“And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die; neither shall their fire be quenched; and they shall be an abhoring unto all flesh.”
There is such a similarity between the phraseology of this passage and the one under consideration, that some suppose our Lord had this scripture in his mind when he uttered the text. Both speak of the worm dying not, and the fire not being quenched, and both refer to severe temporal calamities.
Eminent orthodox divines admit that these expressions have reference to this world. Dr. Parkhurst, of the orthodox church, says thus:
“Our Lord seems to allude to the worm which continually preyed on the dead carcasses that were cast out into the valley of Hinnom, (gehenna,) and to the perpetual fire kept up to consume them.”
And the late Professor Stuart, of Andover, Mass., an eminent orthodox theologian, says:
“In the valley of Hinnom, (gehenna,) perpetual fire was kept up, in order to consume the offal which was deposited there; and, as the same offal would breed worms, hence came the expression — where their worm dieth not and their fire is not quenched.”
We have already seen that Tophet was a place in the valley of Hinnom, where sacrifices were offered to an idol god, called Moloch; and of Jerusalem it was said: “I will make this city even as Tophet,” which denoted simply, the desolation and fearful judgments coming upon that wicked city. In this sense it is referred to in the text. We are now prepared to understand the language under consideration, and its relevancy to those to whom it was addressed.
“If thy hand offend thee, cut it off,” etc. This being highly figurative language, the literal hand is referred to only by way of illustration. The meaning evidently is this: let nothing prevent you from embracing my truth and system of religion and becoming my disciples, though dear to you as a member of your body — dear as a hand or an eye. As though the Savior had said: “Here is my kingdom of truth and righteousness, with its blessed principles and soul-inspiring hopes; now part with everything sooner than part with me and my truth.” Those who embraced the Savior’s religion, and became subjects of his spiritual kingdom, entered into life. Such passed from death unto life; from moral blindness and spiritual darkness into the marvelous light of divine truth. It was better thus to enter into life, to embrace Christ’s gospel, even if called to part with friends and houses and lands, than to reject Christ and his religion, and suffer in those terrible judgments which would come on that ungodly people, figuratively represented by gehenna fire.
In the days of Christ, many did not embrace his religion, on account of the deep-rooted hostility to his cause, and the opposition such received from their friends, who madly and bitterly persecuted them for following the despised Nazarene. It required great moral courage, in the primitive days of Christianity, to become one of Christ’s disciples. Those who embraced his religion were called upon to make great personal sacrifices. Many did not confess him through fear of being cast out of the synagogue; for they loved the praise of men more than the praise of God. Kindred and friends opposed all who became his followers; so that the father was set against the son, and the daughter against the mother, and the daughter-in-law against the mother-in-law, and a man’s foes were those of his own house. All this was known to the Savior; and yet he says that it is better to enter into life thus maimed, thus persecuted and forsaken, than to reject the truth, and suffer in those direful woes about to come upon that sinful nation. Jesus would have his disciples forsake all for him, father and mother, if need be, and houses and lands.
Though his followers were called to suffer the loss of all things; though the hand of persecution might be raised against kindred and friends, yet, better enter into life thus maimed, than to cling to those friends and share with them the judgments of God, figuratively represented by gehenna fire. Jesus required his disciples to forsake all for him. He said: “Whoso loveth father or mother more than me, is not worthy of me.” Those who loved ease and fame and popularity more than him and his unpopular cause, were not worthy of him. As though Jesus had said: “In embracing my cause, now unpopular, now scorned and rejected by the world, the chief priests and rulers, you may be called upon to part with something dear to you as a member of your body; some dear friend may turn coldly from you and forsake you; it may be like severing a limb from the body; like cutting off a hand, or plucking out an eye; yet, better enter into life thus maimed; better cherish the hope of everlasting life at this great sacrifice, than to reject the truth, and remain in a state of unbelief and moral blindness.”
If thy hand offend thee, or cause thee to offend, cut it off. That is, if one dear to you as a hand, should cause you to offend against the truth, and abandon Christ, turn away from such, though dear to you as a member of your body. Better enter into life thus maimed; better embrace the truth at this great sacrifice, than to suffer in those judgments which will come upon those who reject the truth.
Fidelity to Christ and his cause, under all circumstances, is the practical sentiment here inculcated. We should adhere firmly to the truth under all the trials and persecutions of the world. Though his truth may be never so unpopular, yet we should bind it to our hearts as the pearl of great price, and be ready to exclaim with the poet—
“Should all the forms that men devise Assault my faith with treacherous art, I’d call them vanity and lies, And bind the gospel to my heart.”
Though friends, whom we love, may assault our faith, and turn coldly from us, yet we are not ashamed of the gospel of Christ — that gospel which is good news of great joy unto all people. We are willing to labor and suffer reproach for trusting in the living God, who is the Savior of all men. Many of us have embraced the doctrines of the great Teacher through much tribulation and persecution. Some of our friends and kindred have forsaken us; have called us hard names — infidels and heretics. Though we have suffered the loss of many things dear to us, yet we have felt it better thus to enter into life, and have the peace of God, which passeth knowledge, and the sweet approbation of our own consciences. God help us to be faithful to our own enlightened convictions, and own Christ as the Savior of the world, unto whom every knee shall bow, and every tongue confess that he is Lord, to the glory of God, the Father.
The Second Death
“And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead that were in them, and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.”—Revelation 20:12–14.
As many erroneous ideas have been entertained in regard to this language of the revelator, and as many mistaken opinions still prevail concerning the second death, we propose to give the subject a thorough examination.
Human creeds teach that endless misery is the second death which man is to suffer in the immortal world. It is believed that the term “hell,” “lake of fire,” and “second death,” do not refer to different places or states of being, but all have reference to the same place, and denote the same awful state of suffering after death. Now, on the supposition that “HELL” means a place of suffering in the immortal world, as many contend, it cannot be endless in duration, for death and hell delivered up the dead that were in them; hence, if delivered from hell, as the revelator informs us, the suffering certainly was not endless! Besides, we are nowhere informed that those delivered from hell returned back again.
Some have thought that apostatizing from the faith was the second death. Man is represented in the Bible as being dead in trespasses and sins, and when such have been quickened, born of God, and renewed in the spirit and temper of their minds, and been transformed into newness of life by the spirit of grace and truth, and have afterwards fallen away — backslidden from the faith — and turned back again to the beggarly elements of the world, they are spoken of by an apostle as being twice dead, or suffering a second death. All this is doubtless true, and such might suffer not only a second, but a third and fourth death, for as often as they should fall back from a moral quickening, or moral life, they would be dead in sin again. This exposition of the subject does not appear to us to be what the revelator intended by the second death, referred to in our text. A more obvious and natural interpretation to our mind is, that a national death is spoken of, a temporal destruction, which was to come upon the Jewish nation soon after the book of Revelation was written; a destruction more severe than had ever visited a nation, and greater indeed than ever should be again.
It is proper here to remark that the book of Revelation was written previously to the second destruction of Jerusalem by the Romans. While learned and distinguished biblical divines do not agree upon this point, we think there is sufficient evidence in the book itself to warrant the belief that it was written prior to the second overthrow of the Jewish nation by Titus, and the dispersion of the chosen people of God among the nations of the earth.
In the short preface to the book of Revelation, we are twice informed, that what was contained in the book itself was soon to be accomplished — the time was near at hand for the fulfillment of the vision. In the first verse we are informed that Jesus Christ revealed unto his servants things which must shortly come to pass. And in the third verse, those who heard and read the prophecy, were commanded to keep and treasure up those things which were written — they were near — not far off — but at hand. And after the vision had been made known, to remind the people again that the things written were soon to be fulfilled, we read as follows in the last chapter of this book:
“And behold, I come quickly; and my reward is with me, to give every man according as his work shall be. He which testifieth these things saith, Surely I come quickly.”
This language clearly indicates to our mind that the prophecies contained in this book were soon to come to pass, and not that untold ages were to elapse before they could be fulfilled. In olden time the prophets were commanded to seal up the saying of their prophecy, when the time was not at hand, or when the things prophesied were not soon to be fulfilled. But when the events predicted were soon to be accomplished, the vision was commanded not to be sealed, for the time was at hand. Hence the revelator was NOT to seal up the words of his prophecy, for the time of fulfillment was near at hand. “Seal not the sayings of the prophecy of this book, for the time is at hand.” Rev. 22:10.
In Revelation, Christ is represented as coming quickly — and “coming in clouds, and all the kindreds of the earth shall wail because of him.” Throughout the Evangelists similar language is employed to represent the second overthrow of the Jewish nation, and the coming of the Lord Jesus Christ.
“And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” Matt. 24:30.
The revelator says, “Behold, he cometh with clouds;” Matthew says, “The Son of man cometh in the clouds of heaven.” The revelator says, “And all the kindreds of the earth shall wail because of him;” Matthew says, “And then shall all the tribes of the earth mourn.” Both have reference to the second destruction of the Jewish nation.
The context sets forth in highly figurative language, the awful woes and calamities which were to come upon the house of Israel as a retribution for sin. What has been predicted was all summed up in this phrase— “This is the second death.” And hence this language clearly implies that there must have been a death previous to this, somewhat similar in its nature. As this national death of the Jews is called the second death, there would be no propriety in this language unless they had suffered a death before this; for if the revelator were describing their first national death, he certainly would not have spoken of the terrible judgments coming upon the Jewish nation as their second death. It is evident, therefore, that the people referred to must have suffered a death previous to this. We find upon examination that it was so. They had once before lost their national life, and consequently died a national death. That was their first death. And as the revelator describes more overwhelming calamities to come upon them, and greater destruction, he very properly speaks of it as their second death.
The second death was the second destruction of the Jews by Titus, a Roman general, who successfully led the Roman army against the Jewish people, and destroyed them as a nation, so that they have been suffering everlasting punishment for the last eighteen hundred years. Then they lost their national power and national existence for the second time; which was called their second death. Their first destruction was when they were led into Babylonish captivity for seventy years; then they lost their national existence and were said to be dead. Then they were led away from their religious altars and became subject to heathen despots. That calamity constituted their first national death. They had no national existence as before. Their restoration from this captivity to their land again, to their altars and temple worship, is spoken of as a resurrection to life. It was like coming up out of their graves; hence, said the Lord, referring to their deliverance, “I will open your graves, and bring you into the land of Israel.” They are represented not only as being dead, but as being in their graves. For instruction upon this point, we refer the reader to Ezekiel 37:12–14:
“Therefore prophesy and say unto them, Thus saith the Lord God; Behold, 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 ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves. And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.”
Here we learn that the Jews, or house of Israel, are represented as being slain and in their graves, but they were to come up out of their graves and live again in their own land, as the 14th verse informs us.
This is highly figurative language, and must not be understood literally. It represents the low state of the Jewish people during their seventy years’ captivity. While yet individually alive, they were nationally dead and in their graves. But after they were delivered from captivity and restored to their national privileges and religious altars, they again became a haughty, proud and rebellious people, and ultimately filled up the measure of their iniquity by crucifying the Lord’s Anointed, and put him to an open shame. Again were severe national judgments to come upon them, and they were to lose their national privileges and national life; and this was their second death.
The highly figurative language employed to describe the second death, was in accordance with the ancient mode of speech. Temporal destruction and the overthrow of nations were described by representing nature as undergoing great changes — the sun being darkened, and the moon turned into blood, and the stars falling from heaven.
“Fire” was another common figure chosen to set forth direful woes and severe national judgments and calamities. Perhaps no figure was more common among the ancients than this. The Jews are spoken of in the Old Testament as being cast into a furnace of fire, and we are twice informed that the Lord’s fire is in Zion, and his furnace in Jerusalem.
This lake of fire was a figurative expression designed to represent the terrible national calamities coming upon the house of Israel. We find similar phraseology throughout the Scriptures. In the 22d chapter of Ezekiel, 17th to 22d verses, inclusive, we read as follows:
“And the word of the Lord came unto me saying, Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore, thus saith the Lord God, Because ye are all become dross, behold therefore, I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I, the Lord, have poured out my fury upon you.”
This again is highly figurative language, descriptive of the severe temporal judgments to come upon the Jewish people. The people were to be gathered in the midst of Jerusalem, as the 19th verse informs us, and the next words are, “And I will leave you there, [that is, in Jerusalem,] and melt you.” The meaning of this is, that the people should be visited with fearful woes and severe national judgments. In the 9th chapter of Isaiah, we read that wickedness burneth as the fire, and the people shall be as the fuel of the fire, the meaning of which is, that they should be destroyed. In the 34th chapter of Isaiah, we have an account of a great slaughter in the land of Idumea. The destruction should be great, and the slaughter terrible, so that the smell should be offensive and the slain should be cast out. At the 9th verse, what was to occur, is figuratively described as follows: “And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.” This was highly figurative language, and denoted simply national ruin and destruction.
It was no new thing for the revelator to represent the overthrow and destruction of a nation, by such figurative expressions as “fire,” and even “lake of fire.” Regarding then the second death as the second destruction of the Jewish nation by the Romans, we come to a more specific consideration of the subject.
“I saw the dead, small and great, stand before God, and the books were opened,” etc. This refers to those who rejected Christ, and spurned his teachings and religion. Rejecting his gospel, their names were not written in the book of life, that is, they did not embrace the gospel of life and immortality. The gospel of Christ was the book of life. Those whose names were found written therein, were such as embraced the gospel by faith and made practical its divine teachings. They suffered not the second death. They did not suffer in those calamities which came upon that ungodly race — not a Christian perished in those national judgments. Those who endured faithful to the end were saved as the Savior promised.
The books were opened, out of which the dead were judged. These doubtless referred to the books of the Jewish laws to which even the Jews had been unfaithful, they having made void the law of God by their traditions, and taught for doctrines the commandments of men. They were judged out of those things written in the books, according to their works.
“And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them.” The meaning of this language is, that nothing could screen the people from impending judgments and a righteous retribution. After they had filled up the measure of their iniquity, in vain could they seek concealment anywhere. In vain would they cry to the rocks and mountains to fall on them and hide them. They must then be brought to judgment and punished. Similar language is found in the book of Amos 9:2, 3:
“Though they dig into hell (sheol), thence shall my hand take them, and though they climb up to heaven, thence will I bring them down; and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from sight in the bottom of the sea, thence will I command the serpent, and he shall bite them.”
This language was designed to teach simply that the people could not conceal themselves from the retributive justice of God. In vain would they seek refuge in death and hell. (Sheol.) Their covenant with death should not stand, and their agreement with hell should be disannuled. Dr. Adam Clarke remarks as follows upon this passage:
“Though they dig into hell — though they should get into the deepest caverns; though they climb up to heaven — get to the most inaccessible heights — I will drag them up from the one, and pull them down from the other. Though they hide themselves — all these are metaphorical expressions, to show the impossibility of escape.”
In the same metaphorical sense the language we are considering should be understood; and when it says that the sea gave up the dead that were in it, and death and hell, or hades, gave up the dead which were in them — it means simply that nothing would screen the guilty from righteous retribution; they should be judged according to their works, and punished for their sins. There should be no escape after they had filled up the measure of their iniquity, and merited retribution. Severe national judgments should come upon them, and they again should be dispersed, lose their national life, and be cast out as a by-word and reproach among the nations of the earth, and suffer everlasting punishment.
The same general sentiment is taught in the 21st chapter, at the 8th verse, where we are informed that the fearful, and unbelieving, and murderers, sorcerers, and idolaters, etc., should have their part in the lake which burneth with fire and brimstone — which is the second death. When the Jewish nation suffered destruction for the second time — which, indeed, was their second national death — the Christians were saved from these impending judgments, their names were written in the book of life; that is, they gave heed to the instruction of Christ, obeyed his commands, had passed from death unto life, and consequently were not hurt of the second death; they escaped those judgments which came upon the ungodly Jews. Again — “Blessed and holy is he that hath part in the first resurrection.” Those who had been quickened from dead works to serve the living God, through the Savior’s teachings, were said to be morally and spiritually raised. “Awake thou that sleepest and arise from the dead,” etc. The Christians did thus rise from their dead state — they were once dead in trespasses and in sins — when quickened they were raised from the dead, from their state of moral, spiritual death, and thus had part in the first resurrection. And on such the second death had no power. Enduring unto the end faithful, they were saved from sin, and saved from the woes which came upon the unfaithful and unbelieving. Eusebius, the historian, says that not a Christian suffered. They were priests of God, true and faithful followers of Christ, and were exalted to a high rank in the Christian Church, and live and reign with Christ.