The next and only passage more to which we shall refer, to show the boundary line of repentance, is Rev. xxii. 11, “He that is unjust, let him be unjust still; he who is filthy, let him be filthy still; and he who is righteous, let him be righteous still; and he that is holy, let him be holy still.” This is an end of all repentance, of all turning to God, and also an end to all departing from him. The holy shall remain holy, and the wicked remain wicked, from this time forward. Jesus made his personal efforts to save man in this world. When he left the world, he committed to the apostles the ministry and word of reconciliation, and they made their efforts in this world. All the means ever employed to save man, have been employed in this life. All the cases of acceptable repentance that we have ever known anything about, were in this life. If, therefore, men ever turn to God, it must be in time. We proceed in the third place, to consider the state of man between death and resurrection. There were, in the days of our Lord’s pilgrimage, a class of materialists, who not only denied the resurrection of the dead, but that there was an angel or spirit. Many were the debates which they had with the Pharisees who differed with them upon these three points. Knowing that our Lord had sanctioned the doctrine of the Pharisees, that there were angels and spirits, and would be a resurrection of the dead, the Sadducees approached the Lord with the puzzle, touching the resurrection of the woman and seven husbands. As if they had said, “Now, Master, you agree with the Pharisees, and teach that there will be a resurrection of the dead; but this doctrine involves a difficulty; for a certain woman, in the course of her life, had seven husbands, and we should be pleased to know which one shall have her in the resurrection?” Our Lord soon explains this matter. He says, “In the resurrection they neither marry nor are given in marriage, but are as the angels of God.” He proceeds, “Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living, for all live unto him.” While those departed from this life, are dead to us, they are alive to God—“_for all live unto Him_.” “The inner man,” as Paul calls him, or “the hidden man of the heart,” as Peter styles him which is eternal, “not corruptible,” but immortal, which Jesus says, man is not able to kill, though separated from us, or dead to us, is _alive to God_, “for all live unto Him.” See Luke xx. 27-38.