An Essay on the Scriptural Doctrine of Immortality Part 4

It should be remarked that in the statement of the doctrine I have employed the word 'necessarily' in a sense that is not unusual, and is generally thought to be intelligible. But it is to be taken into account that no such use of the term occurs in Scripture, where, in fact, it would be wholly {127} incongruous. The reason of this is that the Scriptures contain no abstract truths which are not expressed, or expressible, in terms understood from the facts and conditions of human experience. This may especially be said of the discourses of our Lord, in consequence of which they are much misunderstood by the many who are incapable of discerning the spiritual through the literal, who, as he said, 'have eyes and see not, and ears and hear not.' a.s.suming, therefore, that there is truth in speaking of righteousness and life as being _necessarily_ connected, as also of sin and punishment as being in like manner connected, we have to inquire in what way these abstract truths are expressed in the language of Scripture. I venture to make answer that this is done by its recognition of a special faculty we are all conscious of possessing, that of thinking and speaking of time (and s.p.a.ce also) as indefinitely extended. (The mathematician knows that without the supposition, whether as to greatness or smallness, of _ad libitum_ extent of s.p.a.ce and time, he is unable to conduct his reasoning.) On this principle Scripture speaks of duration through 'ages, and ages,' because by such emphatic reference to our capacity for thinking of unlimited duration, the anterior necessity of certain abstract truths, as especially the being and attributes of Deity, and the characters of divine judgment, is expressed in terms drawn from common thought and experience.

"But the omnipotent Creator, who, for purposes towards us, made time and s.p.a.ce to be what we perceive them to be, has also the power to change or _unmake_ them. If it were not so, there would be a power above that of the Creator, which is impossible. The difficulty concerning the duration of future punishment appears to be attributable to a preconception tacitly, perhaps unconsciously, entertained by most persons that time and s.p.a.ce have an independent existence, although the teaching of Scripture is directly opposed to this view. St. Paul speaks of 'height' and 'depth' as of things _created_ (Rom. viii. 39); St. Peter has, 'One day is with the Lord as a thousand years, and a thousand years as one day' (2 Epist. iii. 8); and in {128} Rev. x. 6 it is expressly said that when the scheme of redemption is finished 'time shall be no more.' The foregoing argument suffices, I think, to show that 'endless' and eternal are not convertible terms, for the special reason that the latter is significant of time as being derived from _[oe]tas_, whereas the other has _per se_ no necessary relation to time. (For the same etymological reason I consider 'eternal' to be preferable to 'ever-lasting.') I cannot forbear adverting here to a serious misstatement, as it seems to me, in Mr. Churton's letter in the Guardian of December 12 (p. 1714). He says that the teaching of Holy Scripture as to the matter of _duration_, is precisely the same with respect to eternal life and eternal death, having apparently overlooked the remarkable expression in Heb. vii. 16, 'indissoluble life' (_zoes akatalytou_), in which endlessness is signified by an epithet not explicitly indicative of time. No such epithet is applied in Scripture to future punishment. This difference is of great importance when taken with reference to the declaration in Scripture that time itself has an end.

"It would certainly appear that the apostle Paul did not teach that the future punishment of the wicked will be endless; otherwise, how could he have written, 'G.o.d is the Saviour of all men, specially of those that believe' (1 Tim. iv. 10)? Is not this to a.s.sert that all are saved in the same sense that some who believe are saved, although there may be difference as to the order or mode of the salvation? We know that in the present age faith avails to save if it rests on the a.s.surance given by the suffering and death of Jesus Christ that by pa.s.sing through the same gate of suffering we are prepared to enter into life; for such faith yields the fruit of patience and righteousness. But _in the age to come_ there is neither faith, nor repentance, nor _probation_, but 'a certain fearful looking for of judgment and fiery indignation' (Heb. x. 27). The appointed Judge is the Son of man, who, having suffered an unjust and painful death at the hands of sinful men, is ent.i.tled to execute the vengeance on sinners.

All men are judged; but the elect, {129} who have been sealed by faith and good works, escape condemnation, and are those that are 'specially'

saved. The rest are condemned to undergo _the second death_. This is that 'threefold woe' and 'great tribulation' so plainly foretold in Scripture. It was by these 'terrors of the Lord' that St. Paul sought to 'persuade' men, and not, as it would seem, by saying that the misery will be without end. As matter of experience, the preaching of this hopeless destiny does not deter from sin, but only makes sad tender spirits whom G.o.d has not made sad. Why should we not rather believe that the purpose of avenging justice is fulfilled when that great and final tribulation (Mark xiii. 19) has availed, in virtue of the suffering whereby the Son of G.o.d 'consecrated' the way to life, for the _purification_ and salvation of the condemned, seeing that even saints and martyrs have need to be purified by suffering (see Dan. xii. 10)?

This view reconciles all apparent contradictions, and accords with the gospel declared in Rev. xxi. In making the foregoing statements I have necessarily tried to be brief; but I hope, ere long, to be able to publish a justification of them by arguments drawn at greater length from Scripture.

"Cambridge, December 21, 1877."

"ETERNAL LIFE.

"After the publication of my letter in the _Guardian_ of December 27 (p. 1786), I received from various quarters interrogations and arguments, which led me to see that there was an omission in one part of my reasoning, by supplying which the whole of the argument might be made much more complete. In particular, it was maintained by my correspondents, I admit quite logically, that if eternal punishment in Matt. xxv. 4:6 could be taken to mean punishment which has an end, by parity of reasoning 'eternal life' must there mean life which has an end. As I find that the same argument has been adduced in the correspondence of the _Guardian_, I hope I may {130} be allowed, notwithstanding the length to which the discussion of the subject has gone, the opportunity of a supplementary letter for showing how, by rectifying the above-mentioned defect, the views I have proposed meet this difficulty.

"In the Scriptures definite mention is made of only two ages, the present age and the future age, or, in other words, 'this world and the world to come' (Matt. xii. 32). The plural ages (_aiones_) and 'ages of ages' are expressions to which we can by no mental effort attach a definite signification, and consequently, as I endeavoured to show in my former letter, they admit of various abstract applications. As in the present age, so in the age to come, there is a _succession_ of events which take place under conditions of time. These events have received comparatively but small attention in the theology of the present day, apparently because it is not generally seen that they are spoken of much more largely by the prophets of the Old Testament than in the New Testament, in which it is a.s.sumed that the old prophets are understood; and again, because the epitome given in the Book of Revelation (see Rev. x. 7) of the communications vouchsafed to the prophets is expressed in symbols which we find it hard to interpret.

There are, however, pa.s.sages in the New Testament which expressly make known the relation of deeds and events of the present age to those of the age to come; as especially our Lord's discourse 'as he sat on the Mount of Olives,' and the apostles 'Peter and James and John and Andrew' asked Him privately to tell them what would be the sign of his coming, and of _the end of the world_ (_tes synteleias tou aionos_).

There is also that remarkable pa.s.sage in which St. Matthew records that Jesus said to Peter, 'Ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.' The number 'twelve' in Scripture symbolism always signifies 'election;' the judges may be presumed to be of the order of prophets and apostles--the elect of the elect--and the twelve tribes of Israel the whole number of the elect (see Rev. vii. 4-8). Now, these {131} twelve times twelve thousand, symbolizing the complete number of the redeemed of every age and nation, are 'the firstfruits unto G.o.d and to the Lamb,' and being made perfect by suffering and judgment, farther on in the events of that age 'follow the Lamb whithersoever he goeth,' and together with him execute the final judgment on the whole world (Rev. xix. 14), inclusive even of the judgment on Satan and his angels. This doctrine seems to have been generally taught in the days of the apostles, inasmuch as St. Paul writes to the Corinthians (1 Epist. vi. 2, 3), 'Know ye not that the saints shall judge the world?' 'Know ye not that we shall judge angels?' Even in the Psalms we read, 'This honour have all His saints' (see Psalm cxlix. 6-9).

"On these premises, it seems to me, the following argument may be founded relative to the interpretation of Matt. xxv. 46. In that chapter the _separation_ between the sheep and the goats is spoken of as initiatory to the general judgment, and the chapter closes with an exposition of the principles on which the judgment is conducted as regards both the one cla.s.s and the other. The details and the processes of the judgment, together with its _results_, are to be sought for in the writings of the prophets and in the Book of Revelation. Now, when account is taken of all events of that future life, it may be said, I think, with truth, that the righteous who live and act in it throughout, when that life begins enter into 'eternal life,' the word 'eternal' being applicable because that age has a time-limit. _This_ eternal life, the mention of which was omitted in the former letter, merges into endless, or indissoluble, life, when time is no more, and words expressive of time cease to have application. In an a.n.a.logous manner the unrighteous may be said to go into 'eternal punishment' when they enter upon the experience of the future age, the limit of the effects of the judgment and punishment which they are doomed to undergo being a 'second death.' However great and terrible may be the woe and tribulation attendant on that event, we know as matter of experience of life at present, that death, of itself, is but a pa.s.sage into another state of existence. We have, {132} therefore, no right to affirm that after the effects of judgment and punishment are accomplished, the second death is not a transition into that state of things in the new heavens and new earth which is described in Rev. xxi. Rather, may we not conclude that eternal life and eternal punishment terminate alike with the end of time, and that in the consummation of all things both are merged in indissoluble life, that G.o.d may be all in all? This conclusion appears to meet the difficulty stated at the beginning of this letter.

"I take this opportunity for expressing my approval of the arrangement of the New Lectionary, by which chapters of the Book of Revelation are now read more frequently than formerly before the people, this portion of Scripture being indispensable for communicating to them the doctrine of Jesus Christ in all its integrity.

"Cambridge, January 12,1878."

The difficulty experienced in the present day of rightly apprehending the doctrine taught by our Lord in Matt. xxv. 46, and in like pa.s.sages, arises, according to the arguments contained in the Essay and in the foregoing letters, from the little attention that is paid in the Christian doctrine now generally accepted to what the Scriptures reveal respecting "the age to come" (_aion ho mellon_) as distinguished from "the present age" (_aion outos, aion ho paron_). The designation "age"

applied in common to both, indicates that each has a beginning and an ending. The future age begins at the termination of the present age, the separation between them being the epoch of a resurrection of the dead--not, however, of all the dead, but "a resurrection of the just,"

that is, of those who have been prepared and sealed by faith, and suffering, and good works, in the present life, for immediate entrance into a new state of life. It is said of these that "they cannot {133} die any more, and are the children of G.o.d, being the children of the resurrection" (Luke xx. 36). These are they who "have part in the first resurrection," of whom it is further said that "they _lived_ and reigned with Christ a thousand years," whereas of "the rest of the dead" it is said that "they _lived_ not till the thousand years were finished" (see Rev. xx. 4, 6). It is plain, therefore, that there will be a time of _separation_ of the one cla.s.s from the other--the time of _thres.h.i.+ng_, when the tares are separated from the wheat; and that whilst the elect at that time enter into the _[oe]onian_ life (that is, the life of the age to come), the rest of the dead when they live again enter into a state in which they undergo "[oe]onian punishment" (that is, punishment that pertains to the age to come), ending eventually in the second death, which, however, in common with all divine punishment, is inflicted for producing a certain effect foreordained in the counsels of the Almighty. (Respecting this effect, see what I have said in the Essay and at the end of the first of the foregoing letters.)

That the words of the pa.s.sage in St. Matthew might be understood, at least by the disciples to whom they were addressed, in the sense above indicated, may be inferred from the knowledge of the religious Jews of that time respecting the events of the future age, as conveyed to them by the writings of the prophets of the Old Testament, with which they were familiar. In proof of the general diffusion of such knowledge we may cite the response of Martha to the Lord respecting the resurrection of Lazarus, "I know that he shall rise again at the resurrection in the last day" (John xi. 24), and the common belief of a resurrection of the dead entertained by the numerous sect of the Pharisees, as well as the particular character of the unbelief of the smaller body of Sadducees (see Acts {134} xxiii. 8, where it is stated that "the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both"). It is hard to perceive etymologically how the word _aiouios_ could have received the meaning "ever-_lasting_."

There is, in fact, a very remarkable pa.s.sage of the Apocalypse in which that meaning is quite excluded: "And I saw another angel fly in the midst of heaven, having the gospel of the age to come to preach (_euaggelion aionion euaggelisai_) unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear G.o.d, and give glory to Him; for the hour of His judgment is come: and wors.h.i.+p Him that made heaven, and earth, and the sea, and the fountains of waters" (Rev. xiv. 6, 7). It is evident that if _aionion euaggelion_ here meant an everlasting gospel, the event which the good news is intended to announce would never come. It may, perhaps, be a.s.serted that this pa.s.sage of the Apocalypse refers to a gospel announcement taking place at the present time, considering that a distinctive feature of this age is a large increase of the knowledge of the facts and laws of nature, and that possibly, contemporaneously with such knowledge, G.o.d may vouchsafe a fuller understanding of the Book of Revelation, and a discernment of the [oe]onian gospel it proclaims (compare Dan. xii. 3, 4). That the true interpretation of the Apocalypse will eventually be reached is implied by the words, "Seal not the sayings of the prophecy of this book" (Rev. xxii. 10).

On reconsidering the arguments of the Essay it occurred to me that it would be proper to take notice in the Appendix of one other subject.

In pages 9, 15, and 63 the doctrine that immortality is dependent on a state of perfected righteousness is regarded as "self-evident." I {135} now think that the use of that term is objectionable, inasmuch as, according to the t.i.tle of the Essay, every such statement ought to rest wholly on Scriptural ground. I propose, therefore, to adduce here pa.s.sages of Scripture which indicate an intimate relation between righteousness and life. Out of many texts which might be cited for this purpose, I have selected two, as follows. First, when under the law, Moses said to the Israelites, "I have set before you life and death: choose life," they must have understood his words as signifying that on condition of submission to the will of G.o.d and obedience to His righteous laws, they might look forward in faith to the enjoyment of the future covenanted life. (See what is said on this text in p. 28.) Again, the same dependence of life on righteousness forms an essential part of the Gospel of Jesus Christ, although taught in a different manner. St. Paul, for instance, has given in Rom. v. 18, the following summary of Christian doctrine. Therefore as through one transgression (__di henos paraptomatos_), unto all men, unto condemnation (_eis katakrima_), so through one righteousness (_di henos dikaiomatos_, i.e.

the obedience unto death of Jesus Christ), unto all men, unto life-justification (_eis dikaiosin zoes_), where, it should be noticed, _zoes_ is not a dependent genitive, but, as in many instances in New Testament Greek, a genitive of quality. Thus this text declares that the justification of all men, which is their being eventually made righteous through the operation of the Son of G.o.d, has the quality of conferring _life_.