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And at long last (sorry for the delay), here’s the conclusion of Homer D. Baxter’s – The Two Adams.

FYI – Here’s direct links to the other three:

Part 1

Part 2

Part 3


While the first Adam died and returned to dust because of his disobedience (Gen 3:19), the second Adam sits on the right hand of God fulfilling his official capacity as High Priest and Mediator.  He is the link between a righteous God and sinful mankind; mediating in man’s behalf; settling the differences between man and his Creator. When this priestly reign ends, which is better know as the Kingdom of Heaven, Jesus will deliver it up to God (1 Cor. 15:24) and will assume his right to become King of Kings and Lord of lords (Rev. 19:16).

His second coming will be personal, literal, and visible. “This same Jesus which is taken up from you into heaven shall so come in like manner,” said the angels to the disciples (Acts 1:11). Paul notes that he will be coming “himself with a shout and the voice of the archangel” (I Thes. 4:16); and every eye shall see him (Rev. 1:7). It is said that over 300 texts in the New Testament refer either directly or indirectly to Christ’s return. A great many well-meaning people teach that there will be a secret rapture, at which time the Lord will come secretly and take his people out of the world.  This idea is based upon the wrong premises. Some say the Lord will “come as a thief in the night” which is not quite what the Scriptures say.

“For yourselves know perfectly that the DAY of the Lord do cometh as a thief in the night” and “but ye, brethren, are not in darkness that the DAY should overtake you as a thief” (Thes. 5:2; 5:4).

There is quite a difference between the DAY of his coming and his actual appearing.  One knows from over 300 texts that Jesus is coming, but no one knows the day nor the hour – that is, the TIME. It is the TIME of his coming which is a secret, because it is not known. Jesus warned against those who teach a secret appearing, then compares his return to lightning which “cometh out of the east, and shineth unto the west” (Matt. 24:26-27). Certainly lightning would be a very poor illustration with which to compare to a secret return.


(1) to raise the dead, both saint and sinner, and to change living Christians.

The greatest of all the apostles, Paul, makes the resurrection an absolute necessity. Without it he says that those now “asleep in Christ are perished” (1 Cor. 15:18). Are perished means already so if they are not raised from the dead. It is a strange teaching that the dead are now enjoying eternal bliss and contradicts Paul’s teaching. Immortality is a quality which must “be put on” at the time the dead are raised and the living changed (1 Cor. 15:53-55).

Some confusion has arisen because of misinterpretation of 1 Thes. 4:14: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”

Paul is writing about the resurrection of Jesus and those who are dead – “asleep in Jesus.” The text does not say Jesus is to bring the dead with him. But just as God raised up Christ so God will bring the dead to life with and through Christ. (See Rom. 8:12; 2 Cor. 4:14). What advantage would there be in being with Jesus now, and be sleeping?

(2) To judge the world and issue rewards and punishment. It should be quite evident to everyone that there would be no necessity of either a resurrection, judgment, or rewarding at Christ’s return if rewards and punishment are received at death. Must God have a judgment to ascertain whether or not a mistake had been made previously in giving the rewards? The Judgment will not be a trial. The world is on trial now. Each individual is piling up evidence in his behalf or else against himself. Judgment is the time for passing the sentence; for issuing rewards and punishments according to one’s life-deeds.

It is agreed to by all that the righteous receive eternal life, but some are hesitant to believe that death will be the wages for sin. Let us here note two plain, literal texts:
“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23),
“He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12).

These plain statements, with other similar ones, cannot be contradicted with purely parabolic, symbolic, or figurative language. Yet there are a few plain texts which some have difficulty in understanding. May we examine the following one:
“And these shall go away into everlasting punishment; but the righteous into life eternal” (Matt. 25:46).

“Everlasting punishment” is not everlasting punishing. This verse does not state what the punishment is. One is compelled to go elsewhere to ascertain what constitutes the punishment (Matt. 3:12 burn up; Rom. 6:23 death; 2 Thes. 1:9 destruction; Rev. 20:14 second death). When the words “eternal” and “everlasting” are used with nouns of action, the result of the action taken is everlasting and not the process of administering the action.
For examples:
“Eternal judgment” (Heb. 6:2) – not eternally judging as though the process was eternal. It is the completed judgment eternal in result.
“Eternal salvation” (Heb. 5:9) – not eternally giving salvation, but never finishing it.
“Having obtained eternal salvation for us” (Heb. 9:12) – not the process of eternally obtaining it. Christ obtained our eternal salvation when he died and rose again. He paid the price! It is in the past tense.
“Everlasting covenant” (Heb. 13:20) – not everlastingly giving a covenant but never getting it done.
“Eternal inheritance” (Heb. 8:15) – not eternally in the process of giving an inheritance. It is the inheritance which is eternal.
“The eternal purpose which he purposed in Christ Jesus our Lord” – not eternally purposing but never fulfilling it.
“The eternal Spirit” (Heb. 9:14) – not that the Spirit is in the process of being made eternal. It is already that!

Now, then why should not everlasting punishment and eternal life be regarded in the same light? It is the completed act which is everlasting and not the process of performing the act. If the “wages of sin is death” means death that never dies, then could not just as well say the righteous get a life that never lives? Or if everlasting punishment means the act of punishing never ceases, the none could just as well say that eternal life is an eternal process of giving life.

(3) Christ is coming to set up his everlasting kingdom.

“Blessed are the meek; for they shall inherit the earth” (Matt. 5:5).

Jesus here substantiates five similar statements in Psalms 37:9-11-22-29-34). They are all in the future tense. Jesus stated to his disciples that when he returns, “then shall he sit upon the throne of his glory;” and after the righteous and wicked are separated he shall say to the righteous, “Come ye blessed of my Father; inherit the kingdom prepared for you from the foundation of the world” (Matt 25:31-34).

The Apostle Peter, fresh from his Pentecostal experience, urged repentance upon the people because God would send Jesus Christ, whom the heavens must receive “until the times of restitution of all things…” (Acts 3:19-21). Restitution means to restore, and that which never existed cannot be restored. God gave to Adam the dominion over all the earth; it was lost through sin. It is to be restored through Christ.

Peter again referred to a prophecy in Isaiah 65:17, and repeats it: “Nevertheless, we look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). When the seventh angel sounded, great voices in heaven were heard, saying, “The kingdoms of this world are become the kingdoms of our Lord and his Christ; and he shall reign forever and ever (Rev. 11:15). When Adam sinned God placed a curse upon the earth for man’s sake. This curse is to be removed.
“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him” (Rev. 22:3).

In other words, the kingdom of Christ is to be where the curse is now. The great prophetic Book of Daniel is devoted almost entirely to the kingdoms of men which shall finally be destroyed, and then “shall the God of heaven set up a kingdom which shall never be destroyed…” (Dan. 2:44; 7:27).

When the angel appeared to Mary she was informed that her child should be called the Son of the Highest, that he would be given “the throne of his father David, an he shall reign over the house of Jacob forever; and of his kingdom there shall be no end” (Luke 1:32-34). Despite this solemn promise by heavenly authority, some dare limit his reign to a mere 1,000 years; while others totally disregard his earthly reign forever and substituted other realms for his kingdom.

Praise and glory be unto him to whom every knee shall bow and of things in heaven and things in the earth, and things under the earth, and unto whom every tongue shall confess that “Jesus Christ is Lord to the glory of God” (Phil. 2:10-11).

The End.


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