A Study in God’s Plan for Mankind: Study 14: The High Calling

The Gospel Age part 4: “The High Calling”

During the past several studies, we have been examining the period in God’s plan for mankind we have come to call the Gospel Age. As might be determined from the naming of this age, this has caused us to examine the period of time from Jesus’s ministry on earth until the present day. Unlike prior studies, which have focused on some of the more historical incidents recorded in the Bible, the studies regarding the Gospel Age have, thus far, focused more on concepts pertaining to God’s plan that became evident during the Gospel Age. In one study, we examined the concept of “the restitution of all things”; a phrase used by the Apostle Peter, and recorded in the book of Acts:

Acts 3:20 And he shall send Jesus Christ, which before was preached unto you:
Acts 3:21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

In that study, we laid out a line of reasoning that interpreted the phrase “the restitution of all things” as a return to a state of health and life by all mankind. We further laid out a line of scriptural reasoning that dated this “restitution” as some point in the future. We also proposed that it refers to the recovery of a state of human perfection, both mental and physical, that was lost when Adam and Eve disobeyed God’s commandment in the Garden of Eden.

In a different study, we examined how, during the Gospel Age, the concept of “justification by works” transitioned into the concept of “justification by faith.” In short, we laid out a line of scriptural reasoning that demonstrated how the Jewish people had an opportunity to obtain righteousness, or justification, by a perfect following of a series of laws and sacrifices given to them by God. During the Gospel Age, this opportunity ended and a new opportunity opened by which any of mankind, Jewish or not, could obtain righteousness, or justification, in terms of God’s justice. The qualifications are straightforward, yet difficult. One has to demonstrate sufficient faith in God to devote, or consecrate, one’s life to serving him. In doing so, one is following the example left for us by His son, Jesus. We discussed how the scriptures refer to this group of people, down through the Gospel Age, by many terms – “the saints,” “the church class,” and “the little flock.” During his ministry, Jesus searched for those willing to make such a commitment, referring to them, in one instance, as “the little flock:”

Luke 12:32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
Luke 12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Luke 12:34 For where your treasure is, there will your heart be also.

In this study, we will further examine both the concept of “the restitution of all things” side-by-side with the concept of “the little flock.” By doing so, we hope to highlight some of the features previously brought forward, as well as to propose even further thoughts on these two concepts that will further reveal God’s plan for mankind as well as to glorify Him. We will attempt to demonstrate, through scriptural evidence, that these two concepts, though related, are separate and distinct aspects to God’s plan. Lastly, we will attempt to deconflict scriptures that refer to one concept versus the other, that, over the Gospel Age, may have led to confusion regarding the separate natures of these two concepts.

We begin our study with an examination of the concept of “the restitution of all things” and its relationship to the Jewish people of the Old and New Testaments. To at least some of the Jewish people, the concept of “the resitution of all things” or a “resurrection of the dead” was not a new concept at Jesus’s time. As evidence of this, consider the exchange between Jesus and two sisters, Martha and Mary. These sisters, along with their brother Lazarus, were friends of Jesus. Lazarus had grown sick and eventually died from his sickness. Upon hearing of Lazarus’s death, Jesus visits Martha and Mary. During the conversation Jesus has with Martha, she tells Jesus of her belief that her brother will be resurrected at some future point in time:

John 11:20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.
John 11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
John 11:22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
John 11:23 Jesus saith unto her, Thy brother shall rise again.
John 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

There are a few key points in Martha’s exchange with Jesus. First, most obviously, her words indicate that she believed her brother would be resurrected from his present state of death. Second, this resurrection would be at some future point, referred to Martha as “the last day.” Third, both Jesus and Martha refer to Lazarus as “rising again”; implying, at least, through the use of the word “again” that Lazarus’s rising would be a return again to a previous state; not a transition to a new state of being.

Several of the Old Testament scriptures and prophecies referred to just such a type of resurrection, and many of the Jewish people had no doubt been taught these prophecies down through the generations. For example, one of the most well-known Jewish prophets was Daniel. Daniel was specially blessed by God with several special gifts, including the ability to interpret dreams, as well as to receive prophecies. One of these prophecies concerned the resurrection of the dead:

Daniel 12:1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

There are many, many aspects to just these two verses, and many more wonderful aspects to the surrounding verses of this prophecy as well. For this study, however, note just a few things. Verse one refers to a great prince named Michael, and a future point in time preceding a great “time of trouble.” Verse two then prophecies that “them that sleep in the dust of the earth shall awake.” This prophecy harmonizes with the concept of “the restitution of all things”, or the “general” resurrection of mankind. The resurrection of the dead happening at some future time, after a great “time of trouble” seems to harmonizes with Mary’s words to Jesus about her expectation that brother would “rise again on the last day.” The thought of “them that sleep in the dust of the earth” implies a large number of people; all people who have “fallen asleep in death.”

In harmony with this thought, consider another prophecy found in the book of Isaiah, another well-known Old Testament prophet:

Isaiah 26:19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.

The wording here seems reminiscent of the prophecy from Daniel 12. In this verse, the thought of the dead being brought forth again from “the dust” of the earth is again expressed. The thought brings to mind the wording of the punishment of death that was imposed on Adam and Eve as a result of their disobedience:

Genesis 3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Just as the punishment of “returning to dust” was given to Adam and Eve, and inherited by and applied to all of their descendants, it also seems in harmony to consider a scripture referring to “ye that dwell in dust” and “the earth casting out the dead” as likewise applying to all mankind returning from death – “from dust”.

Consider further another prophecy from Isaiah:

Isaiah 25:7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
Isaiah 25:8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

Here, the concept of a resurrection of mankind is interpreted from the image of God “swallowing up death in victory” and in “wiping away tears off all faces”. The implication is that the destruction of the condition of death harmonizes well with the thought of restitution – a restoration to a previous state, life, that was lost as a result of disobedience and sin. The wording of this prophecy seems to indicate a scope that includes a very broad application. Phrases like “all people” and “all faces” indicate an application that fits in with the thought of “all families of the earth shall be blessed” and “the restitution of all things”.

Even after examination of just these few prophecies, it seems evident that even before Jesus’s day, the idea of a resurrection from the dead had become well-established among the Jewish people. Some subscribed to this view, while others didn’t. Consider an account from Matthew, where Jesus has an encounter with a group of the Jewish religious group referred to as the Sadducees:

Matthew 22:23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
Matthew 22:24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
Matthew 22:25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
Matthew 22:26 Likewise the second also, and the third, unto the seventh.
Matthew 22:27 And last of all the woman died also.
Matthew 22:28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
Matthew 22:29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
Matthew 22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
Matthew 22:31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
Matthew 22:32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
Matthew 22:33 And when the multitude heard this, they were astonished at his doctrine.
Matthew 22:34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

For the Sadducees to have been cited as saying there was not resurrection, the implication is that the idea of a resurrection was prevalent among the Jewish people. Although this exchange is quoted here to express the thought of the Sadducees were familiar with, but denied the concept of a resurrection from the dead, verse 30 in this passage is worthy of a little further examination before continuing. If the resurrection that Jesus and the Sadducees were referring in this particular exchange was of a part of “the restitution of all things,” which implies a restoration to a previous condition – one of human perfection – as opposed to a new, spiritual state, doesn’t the description that in the resurrection, people will be “as the angels of God in heaven” contradict this thought? Certainly, one interpretation does favor such a contradiction; however, a slightly different interpretation, focusing on the context and topic of the conversation, harmonizes, not contradicts this passage.

The exchange was an example of a group of Jewish religious leaders resenting the growing influence that Jesus was having upon the people at the time. In addition, instead of treating them with the deference and respect that the leadership had grown to consider their due, Jesus was often times openly critical of their attitudes, teachings and behavior. As such, many of the groups sought ways to discredit Jesus with the people, and the exchange in Matthew 22, quoted above, is one such exchange. The Sadducees sought to lead Jesus into a trap of logic in order to trick him into contradicting himself or speaking against the law. Specifically, they referred to a woman who had been married several times during her lifetime, and had asked which of her husbands she would hypothetically be married to, when all were resurrected. Jesus replies with an answer that defused the entire premise of the proposed argument. Jesus makes a statement that compares the nature of the resurrected mankind with a specific aspect of the angels; specifically, the aspect of the angels related to their natures do not include the thought of reproduction, and thus do not include the thought of marriage.

True, when God created Adam and Eve, He clearly created them with genders; male and female:

Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
Genesis 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

However, when the resurrection happens, mankind will be complete. God’s command to “be fruitful and multiply” will be complete. There will be no more further need for human reproduction during and after the general resurrection. Jesus was, in essence, short-circuiting the Sadducees’ logic trap by defusing the argument at its source. The argument was invalid because the concept of marriage and the corresponding concept of human reproduction would be invalid as referred to in the beginning of verse 30: “in the resurrection they neither marry, nor are given in marriage”; it will then be a relic of times past; its purpose in God’s plan completed. In this respect, the resurrected mankind would be “like the angels.” This interpretation is further strengthened by the structure of verse 30. Jesus begins his statement in verse 30 saying that marriage will be a thing of the past, and is comparing specifically that state of non-marriage, non-reproduction to a similar trait in the angels. From this perspective, Jesus wasn’t saying “in the general resurrection, mankind will all have a spiritual state like the angels”, but was comparing this one specific trait with a similar trait in the angels. Taking this interpretation, the verse is in harmony with the concept of “the restitution of all things” – a perfect human condition for the majority of mankind.

The interpretation that this study as so far taken, is that the “restitution of all things” spoken of in Acts 3:21 refers to the restoration to life of all mankind; a resurrection from death of all the families of the earth. This restitution or restoration was enabled by Jesus sacrificing his perfect life as a corresponding “ransom price” for Adam’s lost perfect life, satisfying God’s justice (as was expressed in a previous study on the Gospel Age). This restitution or resurrection will take place at some point in the future, as pointed to by prophecies such as Daniel 12. Given this interpretation, two questions immediately become evident. First, when is this future time of resurrection? Second, if this future restitution will be at some future point in time, and if, at that point, all mankind will be resurrected, then why did Jesus and his apostles after him preach the need to practice faith in God by laying aside worldly sins, concerns and ambitions and follow God first and foremost now, during the present Gospel Age?

The answer to both of these questions is the same, and forms the second major topic of examination: the “high calling”.

The phrase, “high calling” as we will examine it, has great relevance to the concepts of “justification by faith” by the “little flock”. The phrase “high calling” was used by Paul in his letter to the Philippians:

Philippians 3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

Philippians 3:20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Philippians 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

The word “high” in verse 14 is Greek word 507 in Strong’s Concordance, and carries the meaning of “above”, “brim”, or “high up”. The word “calling” in verse 14 is Greek word 2821 in Strong’s Concordance, and carries with it the thought of “an invitation”. When placed together, a reasonable interpretation would be “an invitation from above”. This seems appropriate from two perspectives. First, that those of this call is currently being given as an invitation, not a command. Just as everyone may not receive an invitation to an event, not everyone in mankind is intended to receive an invitation to this “high calling” at the present time. Second, verse 14 indicates that the originator of this invitation is God, and God being greater than any certainly qualifies as being “high” above all others.

Considering these few verses from Philippians further, many concepts are laid out:

The “high calling” is a special invitation, made possible through Jesus. This fits well with the thought of Jesus calling those faithful enough to hear his message to follow him during his ministry.
Paul indicates that he “presses toward the mark for the prize” of this invitation by dedicating all his efforts toward it, to the point of declaring “this one thing I do.” This fits well with the concept of “justification by faith” covered in an earlier study, which allows those faithful enough to dedicate their lives to serving God will, if found faithful to that commitment, receive justification, or righteousness, in view of God’s justice.
Paul indicates in verse 21 that the “prize” will be a new “glorious body”, which will be fashioned after the glorified Jesus. This seems a very different thought than the concept of a general restitution or resurrection from a state of death to a return to life.

These concepts are very much in line with much of the accounts in the books of Matthew, Mark, Luke and John regarding Jesus’s ministry. Although he performed a few resurrections, such as Lazarus, during his time on earth, there was no wide-spread and general resurrection of the dead. Although, through his obedience unto death, and sacrifice of his perfect life, Jesus would pay the ransom price for mankind (as proposed in a previous study), Jesus seemed to also have an additional agenda.

Recall how, at the beginning of his ministry, Jesus gathered his apostles by “calling” them out of their jobs and lives in order to follow him.

Matthew 4:18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
Matthew 4:19 And he saith unto them, Follow me, and I will make you fishers of men.
Matthew 4:20 And they straightway left their nets, and followed him.
Matthew 4:21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
Matthew 4:22 And they immediately left the ship and their father, and followed him.

Jesus set the example on what was required to serve God pleasingly. He searched among the Jewish people for those who likewise had the faith in God and the heart and mind attitude to recognize the nature of his call to follow him. This group of people, who truly demonstrated the faith to love God with all their hearts and all their minds, and their neighbors as themselves, were (and are) the group whom Jesus called “the little flock”. To these, and these alone, Jesus made clear what the result of carrying forth this commitment to God until death would be:

Luke 12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
Luke 12:28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
Luke 12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
Luke 12:30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.
Luke 12:32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
Luke 12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Luke 12:34 For where your treasure is, there will your heart be also.

Although these verses do not explicitly describe what is meant by the concept of “the kingdom of God”, there is, nonetheless, a clear message that those of the “little flock” are required to do more during their lives than the general population of mankind. They are to give up worldly ambitions, glory, respect and pursuits of comfort and wealth and commit themselves to following God; like Paul, dedicating their lives to the “one thing they do”. Correspondingly, though, in keeping these commitments until death, there is promised an even greater reward than the “general resurrection” or a restitution to a former state of life and health. This reward, being so much greater makes the call to receive it greater as well. Labeling this call “the high calling” therefore is very appropriate.

In order to facilitate examining “the high calling” more in depth, let us initiate a focused comparison between the “restitution of all things” or “the general resurrection” of mankind and the “high calling”. To begin this comparison, consider another Old Testament prophecy from the prophet Isaiah:

Isaiah 35:8 And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.
Isaiah 35:9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:
Isaiah 35:10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

The word “highway” is Hebrew word 4547 in Strong’s Concordance, and is defined as being synonymous with a “thoroughfare”. Both a “highway” and a “thoroughfare” carry some similar thoughts. Both convey a sense of accessibility; neither are difficult for users to find. Both convey a sense of density of use, or traffic; both could be expected to convey a large number of people. Both convey the sense of a beginning point and a destination point. The picture given is one of a relative straightforward passage. If interpreted to be associated with “the general resurrection”, then this “highway” refers to a path that will be open to all mankind at some point in the future. Progression along this path will result in “holiness”, if the path is completed. Its broadness indicates that it will, during this future period of time, be easy for all to find, and the criteria for traveling this “highway” will be well defined and well understood by all.

Compare this thought against Jesus’s words for those who seek to become members of the “little flock”:

Matthew 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Clearly, these two passages are in conflict. The prophecy in Isaiah refers to a “highway” – easy to find and traveled by many. Jesus’s words speak of a more constrained path, one that is difficult to find. Jesus knew the scriptures extremely well, as is demonstrated throughout the New Testament. Jesus often used Old Testament quotations when responding to accusations from the Jewish scribes and religious leaders, for example. Attributing this difference to Jesus misquoting a prophecy from Isaiah, one of the Jewish people’s most well-known prophets, does not seem logical. This leaves two seemingly opposed possibilities:

Possibility One: Something changed in the original concept of the “general resurrection” to alter it into something different

Although it is true that God’s plan for mankind reveals itself over time, it does not change. God made his intentions clear to mankind in the very straightforward promise first given to His faithful servant, Abraham, as well as to Abraham’s son Isaac and grandson, Jacob:

Genesis 28:14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

God repeated this promise over the generations several times, but in one case, after a specifically trying demonstration of faith by Abraham, God went an extra step further and not only repeated His promise, but swore by His very being to keep the promise:

Genesis 22:15 And the angel of the LORD called unto Abraham out of heaven the second time,
Genesis 22:16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:
Genesis 22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;
Genesis 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

Note that in the Genesis 22 account, God specifies that the promise encompasses “all the nations of the earth” while in the Genesis 28 account, the promise encompasses “all the families of the earth.” The intended recipients of the promise, however, is the same. Although God made the promise to Abraham and his descendants, the blessings were promised to all. All the members of all the families of all the nations of all mankind, from before Abraham to generations and centuries afterward were to be included. Just as it is impossible for God to change, so, too, would it be impossible for a promise made by God, particularly one which God swore by His very self, to change. The thought of a blessing to “all the families of the earth” fits very well into the thought of “the restitution of all things”, and it does not seem feasible that this promise would at some point change to narrow to such a scope as to no longer include a significant portion, even a majority, of the very mankind to which the promise so clearly was originally intended for.

Possibility Two: the “general resurrection” and the resurrection promised to the “little flock” are separate and distinct

The remainder of this study considers the interpretation that the concept of the “general resurrection” and the resurrection promised to the “little flock” are related, yet completely separate, as has already been touched upon in this study. The concepts are related in that they both offer paths of salvation from death; both refer to mankind; and both involve Jesus. The concepts are different in terms of requirements, that different segments of mankind as the intended audiences, and that different time periods are involved for availability and fulfillment.

The book of Revelation is generally accepted as a highly symbolic and prophetic writing. In these symbols and prophecies, future events in God’s plan for mankind are found to be laid out. Consider the prophecy laid out in Revelation chapter 20:

Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
Revelation 20:5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

This revelation speaks of a “first resurrection”, which at least implies, if not indicates, that there is to be more than one resurrection. There is some reason to question whether the first sentence of verse five is to be accurately included in this verse, as there has been some study done of some of the more ancient manuscripts which indicate this sentence is absent. However, whether or not this verse is included does not change the thought of there being a “first resurrection”. Note also that those who participate in this first resurrection will have proved their faithfulness to God at the expense of their lives. Verse four particularly indicates beheading. Although some of God’s faithful followers certainly were put to death for their beliefs, there is an additional thought behind this phrase. When Jesus called those he encountered to follow him, he made it clear that they were to leave everything behind to serve God. This willingness to give up one’s future goals and aims in life; to spend one’s time and life in service to God, also denotes a spiritual “beheading.” Those of the “little flock” look to God for direction, and do not trust or follow their own judgments and desires; symbolically, their own “heads”.

Consider also the thoughts in verse six, which indicates that those who participate in the “first resurrection” will have a different role than the general population of mankind. The verse speaks of them “reigning with Christ.” This denotes several thoughts; first, in order to reign, there must be a population to reign over, which strengthens the picture of the “little flock” being separate from the general resurrected numbers of mankind. Second, it harmonizes well with Jesus’s words in Luke 12:32 which was examined earlier. The thought of the “little flock”, the participants in the “first resurrection” reigning with Jesus during this time harmonizes well with Jesus’s words that it is “your Father’s good pleasure to give you the kingdom”. A promise of a position of reigning with Jesus certainly denotes the thought of God “giving” this future kingdom, in part, to the resurrected and glorified “little flock”.

The thought of reigning with Jesus during this time also harmonizes with the earlier covered thought that those of the “little flock” who keep their commitments until death, and are found worth by God, will be granted natures or conditions of beings like Jesus’s. This thought again separates those of the “little flock” from the restitution to health and life that will be granted to the general population of mankind.

A further thought in this prophecy is that those of the “first resurrection” will have already proven their faithfulness to God before being resurrected, as that faithfulness is what God seeks as a condition to participate in this “first resurrection”. It follows, then , that for those of the “little flock”, the time to prove their faithfulness to God, to consecrate their lives to his direction, is now, in this present life. Contrast this against the prophecy of the “general resurrection” in Isaiah 35 that was examined earlier. The Isaiah prophecy, which speaks of the “highway” or “thoroughfare” upon which mankind will “walk” in order to become in harmony with God and his rules and laws denotes a future time. Thus, the time periods for these two different groups, the “little flock” and the general population of mankind, “all the families of the earth”, to grow to be in harmony again with God and to prove their commitment to God, are two distinct periods of time; the present and the future, respectively.

Another thought in this prophecy is that those in the first resurrection will have already been resurrected before the general resurrection begins. Paul refers to a similar thought in the book of Romans:

Romans 8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
Romans 8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Romans 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Romans 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.
Romans 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

In this verse, Paul drives home the point that mankind is waiting, “groaning” in fact, for the “children of God” to be complete. The “general resurrection”, then, will not begin until all of the “little flock” have been gathered together in this present day – the present day of the Gospel Age, which actually spans hundreds of years – and further, that these members of the “little flock” will have had the time to prove their commitment to God. Once this little flock is complete, the “first resurrection” will likewise be complete, and an important new segment of God’s plan for mankind, one that includes the “general resurrection”, can at last begin.

While the Gospel Age – the time from Jesus’s day to the present time – is primarily intended for those who wish to participate in the “little flock” or the “high calling”, there is still a benefit for those who do not feel such a calling, or even those who do not know God or Jesus, during this present life, to nonetheless live, knowingly or unknowingly, lives that are as pleasing to God as possible. Earlier in the study, we examined the prophecies that at some future point in time, once the “church class” or “the little flock” is complete, the widespread resurrection of mankind will begin. We further examined how these prophecies indicate that during this period, there will be a thoroughfare; a “highway of holiness” on which mankind will “walk” (or more literally, progress). The goal is that after progressing on this path, all of mankind will have had the opportunity to become in harmony with God. After this period of progression ends, imperfection will not be allowed:

Isaiah 35:9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:

Think about two different groups of students entering an advanced and difficult course of study. One group has had the opportunity to participate in some kind of preparatory study. Whether that preparatory study was formal, such as through a school, or study done at home or independently is beside the point. Regardless of how that study was achieved, members of one group come to the new advanced course with an understanding of the fundamental concepts of the course, and are thus prepared to build on their prior knowledge in the advanced course. The second group, however, has had no type of preparation; or even more detrimentally, is coming to the course after having pursued efforts or thoughts or beliefs that have led them away from the concepts taught in the advanced course. Members of this group will understandably have a much more difficult time being successful in the advanced course than those who are more “in tune” with the concepts taught in the advanced class.

Using this comparison, it become evident that those of mankind who have pursued lives out of harmony with God’s principles of justice and love and righteousness will have a much more difficult time progressing on this future “highway of holiness” than those who have. Consider those who, during their lives prior to their restitution, did not know about God or Jesus or God’s plan, but who nevertheless tried to live good lives, be helpful to their fellow man, loved their families and those around them, and lived lives caring about and for others. These will no doubt recognize God’s rules and laws as in harmony with their previous lives, and have a more direct path toward embracing the new path. Contrast the thought of these with the thought of those who lived their previous lives exploiting others for their own gain; who loved power more than their fellow people; who practiced cruelty and injustices and indignities upon those around them for gain or for their own pleasure. These will have a much more difficult time becoming in tune with God’s law, and put themselves at great risk of not reaching the qualification of perfect compliance with God’s law once the time for progression on the “highway of holiness” has ended.

This study has attempted to cover many profound and wonderful concepts of God’s plan for mankind in the Gospel Age. The study is already quite long, and it is not feasible to cover any of these concepts or interpretations in one study. In summary, this study has proposed the thought that at times, the scriptures refer to a resurrection from the dead for all mankind, while in others, refer to a resurrection for a subset of mankind. Although at first, these ideas may in conflict, this study has endeavored to lay out a scriptural case that these “conflicts” are logically explained by the conclusion that the scriptures actually refer to two different types of resurrection.

One resurrection is referred to as “the times of restitution of all things.” This study has endeavored to provide scriptural evidence that this “general resurrection”:

Is associated with the concept of the physical resurrection of all mankind as prophesied in the Old Testament
This resurrection will be at some future point in time
This resurrection, or “restitution of all things” is enabled through Jesus’s willing sacrifice of his perfect life, which acts as a “ransom price” for mankind
Upon resurrection, mankind will be offered the opportunity to come to know God and His perfect ways, and attain a state of perfection free of sin. This process is referred to in Isaiah as “the highway of holiness.”
The reward for those who follow this “highway of holiness” at that future time will be rewarded with a state of eternal and perfect life.

This study has also endeavored to lay out a scriptural case for a different type of resurrection as well. The “first” or “better” resurrection:

Is applicable to those who, at this present time, demonstrate their devotion to God by following Jesus’s command to love God with all their hearts and minds, and to love their neighbors as themselves
Is applicable to those, who having truly made such a commitment or consecration, comprise the group of faithful followers who Jesus referred to as “the little flock”
The time for those who are seeking membership in “the little flock” to recognize and answer this calling is now. The time for answering, though, is growing short, and those seeking membership need to, with all urgency, proceed in their life’s work of following Jesus, serving their brethren, growing in faith and knowledge of God’s word and plan, to the point of sacrificing all worldly hopes and ambitions in doing so.
Although those who are found worthy of membership in “the little flock” must experience death, they are promised resurrection ahead of the general resurrection of mankind. The resurrection of those in “the little flock” is referred to in the scriptures as “the first resurrection.”
The reward for those who follow this “narrow way” at this present time, and are found by God to have faithfully executed their commitment, is the spiritual reward of receiving the divine nature, a state of being that they will share with their glorified lord Jesus.

With these thoughts in mind, the true loving nature of God begins to show in earnest. The waters in a pond become clearer and can reflect the beauty of the world around them once the churn has settled. In like fashion, casting aside misunderstandings and half-truths brought on by worldly and scripturally unsound philosophies begins to reveal a picture of a God who is so wise, so loving, so powerful and so just as to have a plan that offers true and everlasting salvation and life to every single person who ever lived, indeed “all the families of the earth”. Even beyond that, the thought that this same God loves His creation so much that He wishes to share His own divine nature with a chosen few who have discerned His true character and who have dedicated their lives in displaying their returned love for Him portrays a Creator who is wonderful beyond words. For those who have thus discerned this character and who wish to respond to this “high calling” for membership consideration in this “little flock”, the time for this response is now, during this Gospel Age in God’s plan for mankind. The Gospel Age is very far along, but it is not over yet. The general resurrection has not begun; the “highway to holiness” is not yet open. There is still time to consecrate one’s life to God; still time to be considered for “the little flock”, but the time is quickly passing. Soon, the opportunity to respond to the “high calling” will be over, and God’s plan will move on to its next, beautiful stage.

In our next study, we take another pause from considering the events of the Gospel Age and turn instead to consideration of a topic that, although covers the entirety of God’s plan for mankind, only became evident during the Gospel Age. Many in the world, both today and years past, have not known the peace of God’s plan. Even those who have known God and His plan have experienced hardships and troubles. Many have cried out over the centuries “If there is a God, then how can He have allowed this to happen?” The troubles of the world seem endless, and in some ways, these troubles seem to be accelerating in frequency and intensity. Mankind faces many problems that seem insurmountable; financial problems, fears and instability; health crises, plagues and illnesses; political problems driving strife, disharmony, wars and distrust; inhumanity and brutality visited by some members of mankind onto others; climactic changes and environmental disasters – all are problems which mankind finds itself seemingly powerless to avoid, let alone solve. In our next study, we will consider this question of “why does God permit hardships and evil” and its place in the Gospel Age, and in so doing, attempt to reveal yet another aspect to God’s grand tapestry on which His plan for mankind rests.

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

A Study in God’s Plan for Mankind: Study 14: The High Calling

Further Readings and References

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