The intelligent reader will observe that the essential point of difference distinguishing our exposition of the fundamental doctrine of the composition in review, on the one hand, from the Calvinistic interpretation of it, and, on the other hand, from the Unitarian explanation of it, is this. Calvinism says that Christ, by his death, his vicarious pains, appeased the wrath of G.o.d, satisfied the claims of justice, and purchased the salvation of souls from an agonizing and endless h.e.l.l. Unitarianism says that Christ, by his teachings, spirit, life, and miracles, revealed the character of the Father, set an example for man, gave certainty to great truths, and exerted moral influences to regenerate men, redeem them from sin, and fit them for the blessed kingdom of immortality. We understand the writer of the Epistle to the Hebrews really to say in subtraction from what the Calvinist, in addition to what the Unitarian, says that Christ, by his resurrection from the tyrannous realm of death, and ascent into the unbarred heaven, demonstrated the fact that G.o.d, in his sovereign grace, in his free and wondrous love, would forgive mankind their sins, remove the ancient penalty of transgression, no more dooming their disembodied spirits to the noiseless and everlasting gloom of the under world, but admitting them to his own presence, above the firmamental floor, where the beams of his chambers are laid, and where he reigneth forever, covered with light as with a garment.

CHAPTER III.

DOCTRINE OF A FUTURE LIFE IN THE APOCALYPSE.

BEFORE attempting to exhibit the doctrine of a future life contained in the Apocalypse, we propose to give a brief account of what is contained, relating to this subject, in the Epistle of James, the Epistle of Jude, and the (so called) Second Epistle of Peter.

The references made by James to the group of points included under the general theme of the Future Life are so few and indirect, or vague, that it is impossible to construct any thing like a complete doctrine from them, save by somewhat arbitrary and uncertain suppositions. His purpose in writing, evidently, was practical exhortation, not dogmatic instruction. His epistle contains no expository outline of a system; but it has allusions and hints which plainly imply some partial views belonging to a system, while the other parts of it are left obscure. He says that "evil desire brings forth sin, and sin, when it is finished, brings forth death." But whether he intended this text as a moral metaphor to convey a spiritual meaning, or as a literal statement of a physical fact, or as a comprehensive enunciation including both these ideas, there is nothing in the context positively to determine. He offers not the faintest clew to his conception of the purpose of the death and resurrection of Christ. He uses the word for the Jewish h.e.l.l but once, and then, undeniably, in a figurative sense, saying that a "curbless and defiling tongue is set on fire of Gehenna." He appears to adopt the common notion of his contemporary countrymen in regard to demoniacal existences, when he declares that "the devils believe there is one G.o.d, and tremble," and when he exclaims, "Resist the devil, and he will flee from you." He insists on the necessity of a faith that evinces itself in good works and in all the virtues, as the means of acceptance with G.o.d. He compares life to a vanishing vapor, denounces terribly the wicked and dissolute rich men who wanton in crimes and oppress the poor. Then he calls on the suffering brethren to be patient under their afflictions "until the coming of the Lord;" to abstain from oaths, be fervent in prayer, and establish their hearts, "for the coming of the Lord draweth nigh."

"Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the door." Here the return of Christ, to finish his work, sit in judgment, accept some, and reject others, is clearly implied. And if James held this element of the general scheme of eschatology held by the other apostles as shown in their epistles, it is altogether probable that he also embraced the rest of that scheme. There are no means of definitely ascertaining whether he did or did not; though, according to a very learned and acute theologian, another fundamental part of that general system of doctrine is to be found in the last verse of the epistle, where James says that "he who converts a sinner from the error of his ways shall save a soul from death and hide a mult.i.tude of sins." Bretschneider thinks that saving a soul from death here means rescuing it from a descent into the under world, the word death being often used in the New Testament as by the Rabbins to denote the subterranean abode of the dead.1 This

1 Bretschneider, Religiose Glaubenslehre, sect. 59.

interpretation may seem forced to an unlearned reader, who examines the text for personal profit, but will not seem at all improbable to one who, to learn its historic meaning, reads the text in the lighted foreground of a mind over whose background lies a fitly arranged knowledge of all the materials requisite for an adequate criticism. For such a man was Bretschneider himself.

The eschatological implications and references in the Epistle of Jude are of pretty much the same character and extent as those which we have just considered. A thorough study and a.n.a.lysis of this brief doc.u.ment will show that it may be fairly divided into three heads and be regarded as having three objects. First, the writer exhorts his readers "to contend earnestly for the faith once delivered to the saints," "to remember the words of Christ's apostles," "to keep themselves in the love of G.o.d, looking for eternal life." He desires to stir them up to diligence in efforts to preserve their doctrinal purity and their personal virtue.

Secondly, he warns them of the fearful danger of depravity, pride, and lasciviousness. This warning he enforces by several examples of the terrible judgments of G.o.d on the rebellious and wicked in other times. Among these instances is the case of the Cities of the Plain, eternally destroyed by a storm of fire for their uncleanness; also the example of the fallen angels, "who kept not their first estate, but left their proper habitation, and are reserved in everlasting chains and darkness unto the judgment of the great day." The writer here adopts the doctrine of fallen angels, and the connected views, as then commonly received among the Jews. This doctrine is not of Christian origin, but was drawn from Persian and other Oriental sources, as is abundantly shown, with details, in almost every history of Jewish opinions, in almost every Biblical commentary.2 In this connection Jude cites a legend from an apocryphal book, called the "Ascension of Moses,"

of which Origen gives an account.3 The substance of the tradition is, that, at the decease of Moses, Michael and Satan contended whether the body should be given over to death or be taken up to heaven. The appositeness of this allusion is, that, while in this strife the archangel dared not rail against Satan, yet the wicked men whom Jude is denouncing do not hesitate to blaspheme the angels and to speak evil of the things which they know not. "Woe unto such unG.o.dly men: gluttonous spots, dewless clouds, fruitless trees plucked up and twice dead, they are ordained to condemnation." Thirdly, the epistle announces the second coming of Christ, in the last time, to establish his tribunal. The Prophecy of Enoch an apocryphal book, recovered during the present century is quoted as saying, "Behold, the Lord cometh, with ten thousand of his saints, to execute judgment upon all, and to convict the unG.o.dly of their unG.o.dly deeds."4 Jude, then, antic.i.p.ated the return of the Lord, at "the judgment of the great day," to judge the world; considered the under world, or abode of the dead, not as a region of fire, but a place of imprisoning gloom, wherein "to defiled and blaspheming dreamers is reserved the blackness of darkness forever;"

2 E. g. Stuart's Dissertation on the Angelology of the Scriptures, published in vol. i. of the Bibliotheca Sacra.

3 De Principiis, lib. iii. cap 2. See, also, in Michaelis's Introduction to the New Testament, sect. 4 of the chapter on Jude.

4 Book of Enoch, translated by Dr. R. Laurence, cap. ii.

thought it imminently necessary for men to be diligent in striving to secure their salvation, because "all sensual mockers, not having the spirit, but walking after their own unG.o.dly l.u.s.ts,"

would be lost. He probably expected that, when all free contingencies were past and Christ had p.r.o.nounced sentence, the condemned would be doomed eternally into the black abyss, and the accepted would rise into the immortal glory of heaven. He closes his letter with these significant words, which plainly imply much of what we have just been setting forth: "Everlasting honor and power, through Jesus Christ our Lord, be unto G.o.d, who is able to keep you from falling and to present you faultless before the face of his glory with exceeding joy."5

The first chapter of the so called Second Epistle of Peter is not occupied with theological propositions, but with historical, ethical, and practical statements and exhortations. These are, indeed, of such a character, and so expressed, that they clearly presuppose certain opinions in the mind of the writer. First, he evidently believed that a merciful and holy message had been sent from G.o.d to men by Jesus Christ, whereby are given unto us exceeding great and precious promises." The substance of these promises was "a call to escape the corruption of the world, and enter into glory and be partakers of the Divine nature." By partaking of the Divine nature, we understand the writer to mean entering the Divine abode and condition, ascending into the safe and eternal joy of the celestial prerogatives. That the author here denotes heaven by the term glory, as the other New Testament writers frequently do, appears distinctly from the seventeenth and eighteenth verses of the chapter, where, referring to the incident at the baptism of Jesus, he declares, "There came a voice from the excellent glory, saying, 'This is my beloved Son;' and this voice, which came from heaven, we heard." Secondly, our author regarded this glorious promise as contingent on the fulfilment of certain conditions. It was to be realized by means of "faith, courage, knowledge, temperance, patience, G.o.dliness, kindness, and love."

"He that hath these things shall never fall," "but an entrance shall be ministered unto him abundantly into the everlasting kingdom of our Lord and Savior, Jesus Christ." The writer furnishes us no clew to his idea of the particular part performed by Christ in our salvation. He says not a word concerning the sufferings or death of the Savior; and the extremely scanty and indefinite allusions made to the relation in which Christ was supposed to stand between G.o.d and men, and the redemption and reconciliation of men with G.o.d, do not enable us to draw any dogmatic conclusions. He speaks of "false teachers, who shall bring in d.a.m.nable heresies, even denying the Lord that bought them." But whether by this last phrase he means to imply a ransom of imprisoned souls from the under world by Christ's descent thither and victory over its powers, or a purchased exemption of sinners from their merited doom by the vicarious sufferings of Christ's death, or a practical regenerative redemption of disciples from their sins by the moral influences of his mission, his teachings, example, and character, there is nothing in the epistle clearly to decide; though, forming our judgment by the aid of other sources of information, we should conclude in favor of the first of these three conceptions as most probably expressing the writer's thought.

5 Griesbuch's reading of the 25th verse of Jude.

The second chapter of the epistle is almost an exact parallel with the Epistle of Jude: in many verses it is the same, word for word.

It threatens "unclean, self willed, unjust, and blaspheming men,"

that they shall "be reserved unto the day of judgment, to be punished." It warns such persons by citing the example of the rebellious "angels, who were thrust down into Tartarus, and fastened in chains of darkness until the judgment." It speaks of "cursed children, to whom is reserved the mist of darkness forever." Herein, plainly enough, is betrayed the common notion of the Jews of that time, the conception of a dismal under world, containing the evil angels of the Persian theology, and where the wicked were to be remanded after judgment and eternally imprisoned.

The third and last chapter is taken up with the doctrine of the second coming of Christ. "Be mindful of the words of the prophets and apostles, knowing this first, that in the last days there shall be scoffers, who will say, 'Where is the promise of his coming? for since the fathers fell asleep all things continue as from the beginning.'" The writer meets this skeptical a.s.sertion with denial, and points to the Deluge, "whereby the world that then was, being overflowed with water, perished." His argument is, the world was thus destroyed once, therefore it may be destroyed again. He then goes on to a.s.sert positively relying for authority on old traditions and current dogmas that "the heavens and the earth which are now are kept by the word of G.o.d in store to be destroyed by fire in the day of judgment, when the perdition of unG.o.dly men shall be sealed." "The delay of the Lord to fulfil his promise is not from procrastination, but from his long suffering who is not willing that any should perish." He waits "that all may come to repentance." But his patience will end, and "the day of G.o.d come as a thief in the night, when the heavens, being on fire, shall pa.s.s away with a crash, and the elements melt with fervent heat." There are two ways in which these declarations may be explained, though in either case the events they refer to are to occur in connection with the physical reappearance of Christ.

First, they may be taken in a highly figurative sense, as meaning the moral overthrow of evil and the establishment of righteousness in the world. Similar expressions were often used thus by the ancient Hebrew prophets, who describe the triumphs of Israel and the destruction of their enemies, the Edomites or the a.s.syrians, by the interposition of Jehovah's arm, in such phrases as these.

"The mountains melt, the valleys cleave asunder like wax before a fire, like waters poured over a precipice." "The heavens shall be rolled up like a scroll, all their hosts shall melt away and fall down; for Jehovah holdeth a great slaughter in the land of Edom: her streams shall be turned into pitch, and her dust into brimstone, and her whole land shall become burning pitch." The suppression of Satan's power and the setting up of the Messiah's kingdom might, according to the prophetic idiom, be expressed in awful images of fire and woe, the destruction of the old, and the creation of a new, heaven and earth. But, secondly, this phraseology, as used by the writer of the epistle before us, may have a literal significance, may have been intended to predict strictly that the world shall be burned and purged by fire at the second coming of the Lord. That such a catastrophe would take place in the last day, or occurred periodically, was notoriously the doctrine of the Persians and of the Stoics.6 For our own part, we are convinced that the latter is the real meaning of the writer. This seems to be shown alike by the connection of his argument, by the prosaic literality of detail with which he speaks, and by the earnest exhortations he immediately bases on the declaration he has made. He reasons that, since the world was destroyed once by water, it may be again by fire. The deluge he certainly regarded as literal: was not, then, in his conception, the fire, too, literal? He says, with calm, prosaic precision, "The earth and the works that are therein shall be burned up.

Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be in all holiness, looking for a new heaven and a new earth, and striving that ye may be found by him in peace, without spot, and blameless!" We do not suppose this writer expected the annihilation of the physical creation, but only that the fire would destroy all unransomed creatures from its surface, and thoroughly purify its frame, and make it clean and fit for a new race of sinless and immortal men.

"Tears shall not break from their full source, Nor Anguish stray from her Tartarean den, The golden years maintain a course Not undiversified, though smooth and even, We not be mock'd with glimpse and shadow then, Bright seraphs mix familiarly with men, And earth and sky compose a universal heaven."

We have now arrived at the threshold of the last book in the New Testament, that book which, in the words of Lucke, "lies like a Sphinx at the lofty outgate of the Bible." There are three modes of interpreting the Apocalypse, each of which has had numerous and distinguished advocates. First, it may be regarded as a congeries of inspired prophecies, a scenic unfolding, with infallible foresight, of the chief events of Christian history from the first century till now, and onwards. This view the combined effect of the facts in the case and of all the just considerations appropriate to the subject compels us to reject. There is no evidence to support it; the application of it is crowded with egregious follies and absurdities. We thus simply state the result of our best investigation and judgment, for there is no s.p.a.ce here to discuss it in detail. Secondly, the book may be taken as a symbolic exhibition of the transitional crises, exposures, struggles, and triumphs of the individual soul, a description of personal experience, a picture of the inner life of the Christian in a hostile world. The contents of it can be made to answer to such a characterization only by the determined exercise of an unrestrained fancy, or by the theory of a double sense, as the Swedenborgians expound it. This method of interpreting the Revelation is adopted, not by scholarly thinkers, who, by the light of learning and common sense, seek to discern what the writer meant to express, but by those persons who go to the obscure doc.u.ment, with traditional superst.i.tion and lawless imaginations, to see what lessons they can find there for their experimental guidance and edification. We suppose that every intelligent and informed student who has

6 Cicero de Nat. Deorum, lib. ii. cap. 46. Also Ovid, Minucius Felix, Seneca, and other authorities, as quoted by Rosenmuller on 2 Peter iii. 7.

examined the subject with candid independence holds it as an exegetical axiom that the Apocalypse is neither a pure prophecy, blazing full illumination from Patmos along the track of the coming centuries, nor an exhaustive vision of the experience of the faithful Christian disciple. We are thus brought to the third and, as we think, the correct mode of considering this remarkable work. It is an outburst from the commingled and seething ma.s.s of opinions, persecutions, hopes, general experience, and expectation of the time when it was written. This is the view which would naturally arise in the mind of an impartial student from the nature of the case, and from contemplating the fervid faith, suffering, lowering elements, and thick coming events of the apostolic age. It also strikingly corresponds with numerous express statements and with the whole obvious spirit and plan of the work; for its descriptions and appeals have the vivid colors, the thrilling tones, the significantly detailed allusions to experiences and opinions and antic.i.p.ations notoriously existing at the time, which belong to present or immediately impending scenes.

This way of considering the Apocalypse likewise enables one who is acquainted with the early Jewish Christian doctrines, legends, and hopes, to explain clearly a large number of pa.s.sages in it whose obscurity has puzzled many a commentator. We should be glad to give various ill.u.s.trations of this, if our limits did not confine us strictly to the one cla.s.s of texts belonging to the doctrine of a future life. Furthermore, nearly all the most gifted critics, such as Ewald, Bleek, Lucke, De Wette, those whose words on such matters as these are weightiest, now agree in concluding that the Revelation of John was a product springing out of the intense Jewish Christian belief and experience of the age, and referring, in its dramatic scenery and predictions, to occurrences supposed to be then transpiring or very close at hand. Finally, this view in regard to the Apocalypse is strongly confirmed by a comparison of that production with the several other works similar to it in character and nearly contemporaneous in origin. These apocryphal productions were written or compiled according to the pretty general agreement of the great scholars who have criticized them somewhere between the beginning of the first century before, and the middle of the second century after, Christ. We merely propose here, in the briefest manner, to indicate the doctrine of a future life contained in them, as an introduction to an exposition of that contained in the New Testament Apocalypse.

In the TESTAMENT OF THE TWELVE PATRIARCHS it is written that "the under world shall be spoiled through the death of the Most Exalted."7 Again, we read, "The Lord shall make battle against the devil, and conquer him, and rescue from him the captive souls of the righteous. The just shall rejoice in Jerusalem, where the Lord shall reign himself, and every one that believes in him shall reign in truth in the heavens."8 Farther on the writer says of the Lord, after giving an account of his crucifixion, "He shall rise up from the under world and ascend into heaven."9 These extracts seem to imply the common doctrine of that time, that Christ descended into the under world, freed the captive saints, and rose into heaven, and would soon return to establish his throne in Jerusalem, to reign there for a time with his accepted followers.

7 See this book in Fabricii Codex Pseudepigraphus Veteris Testamenti, Test. Lev. sect. iv.

8 Ibid. Test. Dan. sect. v.

9 Ibid. Test. Benj. sect. ix.

The FOURTH BOOK OF EZRA contains scattered declarations and hints of the same nature.10 It describes a vision of the Messiah, on Mount Zion, distributing crowns to those confessors of his name who had died in their fidelity.11 The world is said to be full of sorrows and oppressions; and as the souls of the just ask when the harvest shall come,12 for the good to be rewarded and the wicked to be punished, they are told that the day of liberation is not far distant, though terrible trials and scourges must yet precede it. "My Son Jesus shall be revealed." "My Son the Christ shall die; and then a new age shall come, the earth shall give up the dead, sinners shall be plunged into the bottomless abyss, and Paradise shall appear in all its glory."13 The "Son of G.o.d will come and consume his enemies with fire; but the elect will be protected and made happy."14

The ASCENSION OF ISAIAH is princ.i.p.ally occupied with an account of the rapture of the soul of that prophet through the seven heavens, and of what he there saw and learned. It describes the descent of Christ, the beloved Son of G.o.d, through all the heavens, to the earth; his death; his resurrection after three days; his victory over Satan and his angels, who dwell in the welkin or higher region of the air; and his return to the right hand of G.o.d.15 It predicts great apostasy and sin among the disciples of the apostles, and much dissension respecting the nearness of the second advent of Christ.16 It emphatically declares that "Christ shall come with his angels, and shall drag Satan and his powers into Gehenna. Then all the saints shall descend from heaven in their heavenly clothing, and dwell in this world; while the saints who had not died shall be similarly clothed, and after a time leave their bodies here, that they may a.s.sume their station in heaven. The general resurrection and judgment will follow, when the unG.o.dly will be devoured by fire."17 The author as Gesenius, with almost all the rest of the critics, says was unquestionably a Jewish Christian, and his princ.i.p.al design was to set forth the speedy second coming of Christ, and the glorious triumph of the saints that would follow with the condign punishment of the wicked.

The first book of the SIBYLLINE ORACLES contains a statement that in the golden age the souls of all men pa.s.sed peacefully into the under world, to tarry there until the judgment; a prediction of a future Messiah; and an account of his death, resurrection, and ascension. The second book begins with a description of the horrors that will precede the last time, threats against the persecuting tyrants, and promises to the faithful, especially to the martyrs, and closes with an account of the general judgment, when Elijah shall come from heaven, consuming flames break out, all souls be summoned to the tribunal of G.o.d at whose right hand Christ will sit, the bodies of the dead be raised, the righteous be purified, and the wicked be plunged into final ruin.

The fundamental thought and aim of the apocryphal BOOK OF ENOCH are the second coming of Christ to judge the world, the encouragement of the Christians, and the warning

10 See the abstract of it given in section vi. of Stuart's Commentary on the Apocalypse.

11 Cap. ii. 12 Cap. iv. 13 Cap. v., vii. 14 Cap. xiii., xvi.

15 Ascensio Isaia Vatis, a Ricardo Laurence, cap. ix., x., xi.

16 Ibid. cap. ii., iii.

17 Ibid. cap. iv. 13-18.

of their oppressors by declarations of approaching deliverance to those and vengeance to these. This is transparent at frequent intervals through the whole book.18 "Ye righteous, wait with patient hope: your cries have cried for judgment, and it shall come, and the gates of heaven shall be opened to you." "Woe to you, powerful oppressors, false witnesses! for you shall suddenly perish." "The voices of slain saints accusing their murderers, the oppressors of their brethren, reach to heaven with interceding cries for swift justice."19 When that justice comes, "the horse shall wade up to his breast, and the chariot shall sink to its axle, in the blood of sinners."20 The author teaches that the souls of men at death go into the under world, "a place deep and dark, where all souls shall be collected;" "where they shall remain in darkness till the day of judgment," the spirits of the righteous being in peace and joy, separated from the tormented spirits of the wicked, who have spurned the Messiah and persecuted his disciples.21 A day of judgment is at hand. "Behold, he cometh, with ten thousand of his saints, to execute judgment." Then the righteous shall rise from the under world, be approved, become as angels, and ascend to heaven. But the wicked shall not rise: they remain imprisoned below forever.22 The angels descend to earth to dwell with men, and the saints ascend to heaven to dwell with angels.23 "From beginning to end, like the Apocalypse, the book is filled," says Professor Stuart, (and the most careless reader must remark it,) "with threats for the wicked persecutors and consolations for the suffering pious." A great number of remarkable correspondences between pa.s.sages in this book and pa.s.sages in the Apocalypse solicit a notice which our present single object will not allow us to give them here. An under world divided into two parts, a happy for the good, a wretched for the bad; temporary woes prevailing on the earth; the speedy advent of Christ for a vindication of his power and his servants; the resurrection of the dead; the final translation of the accepted into heaven, and the hopeless dooming of the rejected into the abyss, these are the features in the book before us which we are now to remember.

There is one other extant apocryphal book whose contents are strictly appropriate to the subject we have in hand, namely, the APOCALYPSE OF JOHN.24 It claims to be the work of the Apostle John himself. It represents John as going to Mount Tabor after the ascension of Christ, and there praying that it may be revealed to him when the second coming of Christ will occur, and what will be the consequences of it. In answer to his request, a long and minute disclosure is made. The substance of it is, that, after famines and woes, Antichrist will appear and reign three years.

Then Enoch and Elijah will come to expose him; but they will die, and all men with them. The earth will be purified with fire, the dead will rise, Christ

18 Book of Enoch, translated into English by Dr. R. Laurence. See particularly the following places: i. 1 5; lii. 7; liv. 12; lxi.

15; lxii. 14, 15; xciv.; xcv.; civ.

19 Ibid. cap. ix. 9 11; xxii. 5 8; xlvii. 1-4.

20 Ibid. cap. xcviii. 3.

21 Ibid. cap. x. 6 9, 15, 16; xxii. 2 5, 11 13; cii. 6; ciii. 5.

22 Ibid. cap. xxii. 14, 15; xlv. 2; xlvi. 4; 1. 1-4.