Sermon Tone Analysis
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*WILL WE KNOW EACH OTHER IN HEAVEN? *
*09-23-84 *
*I Corinthians 13:9-12 *
The pastor bringing the message entitled: *SHALL WE KNOW ONE ANOTHER IN HEAVEN? *
Our background text is I Corinthians 13, Verse 12, next to the last verse.
I Corinthians 13, Verse 12: For now we see through a glass darkly.
But then face to face.
Now, I know in part.
But then shall I know even as also I am known.
Now, we see through a looking glass.
Except they didn't have any looking glasses then.
They were polished metallic mirrors.
And he uses that as a description with the Greek word enigma.
That we pull bodily and spelled exactly into our English language.
For, now we see in a metallic mirror.
Enigmatically.
The Greek word enigma refers to a dark saying.
One that lacked full understanding.
Until we came to know its full meaning.
That's the way we look and we understand now.
Just dimly, inconclusively, partly, partially.
But then face to face, as we might see an image in a metallic mirror, obscured, imperfect.
Someday it will be actually face to face.
Now, I epiganoseo, epiganoseo means to know clearly, to know experientially.
Now, I know experientially, clearly, just in part.
But then shall I epiganoseo.
Shall I know even as -- and he changes the tense of the verb.
He puts it in the past tense.
Then shall I epiganoseo: Even as also God hath in the past.
Epiganoseo me.
I presume what he's speaking of there is primarily the beginning of his Christian ministry when the Lord met him on the road to Damascus and called him by name: Saul, Saul, why persecutest thou me?
Then shall I know even as God has known me.
Shall we know each other in heaven?
The sermon is divided like this.
First, an avowal, an affirmation.
Second, the substantiation and verification of that avowal.
And it will be from scripture, from philosophy and from experience.
It will be scripturally, philosophically and experientially defended.
Now, the avowal.
The avowal is this.
That resurrection means recognition.
That they are synonymous terms.
They are equally true.
And if one is not true, the other is not true.
That whatever substantiates the one, substantiates the other.
Whatever proves the one, proves the other.
Whatever could disproves of the one, could disprove of the other.
If I am to have any identity beyond the grave, in the days of my purported resurrection, then it must be I who am raised from the grave.
You have to be you.
We have to be we.
I have to be I. Otherwise, resurrection has no pertinence, no meaning.
It is actually annihilation.
It is cessation of the being.
If I am to have an identity beyond the grave, it has to be I. Whatever personality I have, whatever being I am, it must be I, recognizable I. Raised from the dead.
As Paul said in II Thessalonians, Chapter 2 Verse 1: We beseech you Brethren, by the coming of our Lord and by the coming of our Lord and by our gathering unto him.
It will be we who are gathered unto him.
If I lose my identity in death, if it is buried in the grave, then what is resurrected is somebody else or something else.
And whatever that heap of matter is, that is brought to life in resurrection, if it is not identifiable and recognizable, I then it has no meaning whatsoever.
That resurrection and recognition are synonymous terms.
That is the avowal.
And if they are not synonymous, there is no meaning to resurrection.
That is the affirmation.
Now, for its substantiation.
First, from the word of God.
In the Old Testament scriptures which we will take first, then the New Testament.
In the Old Testament scriptures, there is a descriptive word that identifies death, that speaks of the death of those old patriarchs who lived so long ago.
And the descriptive word is this.
That he was gathered to his Father's or he was gathered to his people.
That is the Old Testament terminology, nomenclature for death.
He is gathered to his Father's.
He is gathered to his people.
Now, in a strange turning around of argument, that is it's strange to me.
When the Sadducees in the 22nd Chapter of the book of Matthew.
When the Sadducees accosted the Lord Jesus concerning the resurrection of the dead, for the Sadducees were materialists, they were humanists.
They were secularists.
They didn't believe in any resurrection of the dead.
When you died, you died.
And that was the end of life and living and existence and being.
That was the Sadducean doctrine.
When they accosted Jesus who believed in the resurrection of the dead concerning the doctrine of it, our Lord turned it around.
I am seeking to affirm and to substantiate that in the resurrection we are recognizable, that we know each other.
The Lord turned it around.
And he substantiated the resurrection by recognition.
And he said this: In the old Bible it says: I am the God of Abraham and Isaac and Jacob.
Then the conclusion: God is not the God of the dead, but of the living.
By the fact that they were recognizable, Abraham, Isaac and Jacob, the Lord concluded that there was resurrection of the dead.
Now, when I turn it around in the way I am affirming it, that if Abraham and Isaac and Jacob were living by name and recognizable, then in the resurrection, in the life to come, we are we.
You're you.
I am I. Abraham is Abraham.
Isaac is Isaac.
Jacob is Jacob.
And those that were gathered to their Father's, each one is he or she as you are going to be you.
This is the Old Testament premise of all of the meaning of life.
When you go through the Old Testament, the story which is an amazing one at Endor, when Samuel is raised up from the dead.
Saul recognizes him immediately.
In the story, the sad one of the death of the baby in the household of David.
David says: He will not come to me.
But I shall go to him.
Beyond the grave, David will see that little boy again.
And the little boy will be given back to David.
David is David and the child is the child.
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