There are several independent facts which lend strong confirmation to the correctness of the exposition now given. We know that we have not directly proved the justice of that exposition, only constructively, inferentially, established it; not shown it to be true, only made it appear plausible. But that plausibility becomes an extreme probability nay, shall we not say certainty? when we weigh the following testimonies for it. First, this precise doctrine is unquestionably contained in other parts of the New Testament. We have in preceding chapters demonstrated its existence in Paul's epistles, in Peter's, in the Epistle to the Hebrews, and in the Apocalypse. Therefore, since John's phraseology is better explained by it than by any other hypothesis, it is altogether likely that his real meaning was the same.

Secondly, the terms "light" and "darkness," so frequent in this evangelist, were not originated by him, but adopted. They were regarded by the Persian theology, by Plato, by Philo, by the Gnostics, as having a physical basis as well as a spiritual significance. In their conceptions, physical light, as well as spiritual holiness, was an efflux or manifestation from the supernal G.o.d; physical darkness, as well as spiritual depravity, was an emanation or effect from the infernal Satan, or principle of evil. Is it not so in the usage of John? He uses the terms, it is true, prevailingly in a moral sense: still, there is much in his statements that looks as if he supposed they had a physical ground. If so, then how natural is this connection of thought! All good comes from the dazzling world of G.o.d beyond the sky; all evil comes from the nether world of his adversary, the prince of darkness. That John believed in a local heaven on high, the residence of G.o.d, is made certain by scores of texts too plain to be evaded. Would he not, then, in all probability, believe in a local h.e.l.l? Believing, as he certainly did, in a devil, the author and lord of darkness, falsehood, and death, would he not conceive a kingdom for him? In the development of ideas reached at that time, it is evident that the conception of G.o.d implied an upper world, his resplendent abode, and that the conception of Satan equally implied an under world, his gloomy realm. To the latter human souls were doomed by sin. From the former Christ came, and returned to it again, to show that the Father would forgive our sins and take us there.

Thirdly, John expected that Christ, after death, would return to the Father in heaven. This appears from clear and reiterated statements in his reports of the Savior's words. But after the resurrection he tells us that Jesus had not yet ascended to the Father, but was just on the point of going. "Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father." Where, then, did he suppose the soul of his crucified Master had been during the interval between his death and his resurrection? Dormant in the body, dead with the body, laid in the tomb? That is opposed to the doctrine of uninterrupted life which pervades his writings. Besides, such a belief was held only by the Sadducees, whom the New Testament stigmatizes. To a.s.sume that such was John's conception of the fact is an arbitrary supposition, without the least warrant from any source whatever. If he imagined the soul of Jesus during that time to have been neither in heaven nor in the sepulchre, is it not pretty sure that he supposed it was in the under world, the common receptacle of souls, where, according to the belief of that age, every man went after death?

Fourthly, it is to be observed, in favor of this general interpretation, that the doctrine it unfolds is in harmony with the contemporary opinions, a natural development from them, a development which would be forced upon the mind of a Jewish Christian accepting the resurrection of Christ as a fact. It was the Jewish opinion that G.o.d dwelt with his holy angels in a world of everlasting light above the firmament. It was the Jewish opinion that the departed souls of men, on account of sin, were confined beneath the earth in Satan's and death's dark and slumberous cavern of shadows. It was the Jewish opinion that the Messiah would raise the righteous dead and reign with them on earth. Now, the first Christians clung to the Jewish creed and expectations, with such modifications merely as the variation of the actual Jesus and his deeds from the theoretical Messiah and his antic.i.p.ated achievements compelled. Then, when Christ having been received as the bringer of glad tidings from the Father died, and after three days rose from the dead and ascended to G.o.d, promising his brethren that where he was they should come, must they not have regarded it all as a dramatic exemplification of the fact that the region of death was no longer a hopeless dungeon, since one mighty enough to solve its chains and burst its gates had returned from it? must they not have considered him as a pledge that their sins were forgiven, their doom reversed, and heaven attainable?

John, in common with all the first Christians, evidently expected that the second advent of the Lord would soon take place, to consummate the objects he had left unfinished, to raise the dead and judge them, justifying the worthy and condemning the unworthy.

There was a well known Jewish tradition that the appearance of Antichrist would immediately precede the triumphant coming of the Messiah. John says, "Even now are there many Antichrists: thereby we know that it is the last hour."37 "Abide in him, that, when he shall appear, we may not be ashamed before him at his coming."

"That we may have boldness in the day of judgment." The evangelist's outlook for the return of the Savior is also shown at the end of his Gospel. "Jesus said not unto him, 'He shall not die;' but, 'If I will that he tarry till I come, what is that to thee?'" That the doctrine of a universal resurrection which the Jews probably derived, through their communication with the Persians, from the Zoroastrian system, and, with various modifications, adopted is embodied in the following pa.s.sage, who can doubt? "The hour is coming when all that are in the graves shall hear the voice of the Son of Man and shall come forth." That a general resurrection would literally occur under the auspices of Jesus was surely the meaning of the writer of those words. Whether that thought was intended to be conveyed by Christ in the exact terms he really used or not is a separate question, with which we are not now concerned, our object being simply to set forth John's views. Some commentators, seizing the letter and neglecting the spirit, have inferred from various texts that John expected that the resurrection would be limited to faithful Christians, just as the more rigid of the Pharisees confined it to the righteous Jews.

"Except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day."

37 See the able and impartial discussion of John's belief on this subject contained in Lucke's Commentary on the First Epistle of John, i. 18-28.

To force this figure into a literal meaning is a mistake; for in the preceding chapter it is expressly said that "They that have done good shall come forth unto the resurrection of life; they that have done evil unto the resurrection of condemnation." Both shall rise to be judged; but as we conceive the most probable sense of the phrases the good shall be received to heaven, the bad shall be remanded to the under world. "Has no life in him" of course cannot mean is absolutely dead, annihilated, but means has not faith and virtue, the elements of blessedness, the qualifications for heaven. The particular figurative use of words in these texts may be ill.u.s.trated by parallel idioms from Philo, who says, "Of the living some are dead; on the contrary, the dead live. For those lost from the life of virtue are dead, though they reach the extreme of old age; while the good, though they are disjoined from the body, live immortally."38 Again he writes, "Deathless life delivers the dying pious; but the dying impious everlasting death seizes."39 And a great many pa.s.sages plainly show that one element of Philo's meaning, in such phrases as these, is, that he believed that, upon their leaving the body, the souls of the good would ascend to heaven, while the souls of the bad would descend to Hades. These discriminated events he supposed would follow death at once. His thorough Platonism had weaned him from the Persian Pharisaic doctrine of a common intermediate state detaining the dead below until the triumphant advent of a Redeemer should usher in the great resurrection and final judgment.40

John declares salvation to be conditional. "The blood of Christ"

that is, his death and what followed "cleanses us from all sin, if we walk in the light as he is in the light;" not otherwise. "He that believeth not the Son shall not see eternal life, but the wrath of G.o.d abideth on him." "If any man see his brother commit a sin which is not unto death, he shall pray, and shall receive life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it." "Beloved, now are we the sons of G.o.d, and it doth not yet appear what we shall be; but we know that when he [Christ] shall appear we shall be like him, for we shall see him as he is. Every man that hath this hope in him purifieth himself, even as he is pure." The heads of the doctrine which seems to underlie these statements are as follow. Christ shall come again. All the dead shall rise for judicial ordeal.

Those counted worthy shall be accepted, be transfigured into the resemblance of the glorious Redeemer and enter into eternal blessedness in heaven. The rest shall be doomed to the dark kingdom of death in the under world, to remain there for aught that is hinted to the contrary forever. From these premises two practical inferences are drawn in exhortations. First, we should earnestly strive to fit ourselves for acceptance by moral purity, brotherly love, and pious faith. Secondly, we should seek pardon for our sins by confession and prayer, and take heed lest by aggravated sin we deprave our souls beyond recovery. There are those who sin unto death, for whom it is hopeless to pray. Light, truth, and the divine life of heaven can never receive them; darkness, falsehood, and the deep realm of death irrevocably swallow them.

And now we may sum up in a few words the essential results of this whole inquiry into the principles of John's theology, especially as composing and shown in his doctrine of a

38 Vol. i. p. 554.

39 Ibid. p. 233.

40 See vol. i. pp. 139, 416, 417, 555, 643, 648; vol. ii. pp. 178, 433.

future life. First, G.o.d is personal love, truth, light, holiness, blessedness. These realities, as concentrated in their incomprehensible absoluteness, are the elements of his infinite being. Secondly, these spiritual substances, as diffused through the worlds of the universe and experienced in the souls of moral creatures, are the medium of G.o.d's revelation of himself, the direct presence and working of his Logos. Thirdly, the persons who prevailingly partake of these qualities are G.o.d's loyal subjects and approved children, in peaceful communion with the Father, through the Son, possessing eternal life. Fourthly, Satan is personal hatred, falsehood, darkness, sin, misery. These realities, in their abstract nature and source, are his being; in their special manifestations they are his efflux and power.

Fifthly, the persons who partake rulingly of these qualities are the devil's enslaved subjects and lineal children: in sinful bondage to him, in depraved communion with him, they dwell in a state of hostile banishment and unhappiness, which is moral death.

Sixthly, Christ was the Logos who, descending from his anterior glory in heaven, and appearing in mortal flesh, embodied all the Divine qualities in an unflawed model of humanity, gathered up and exhibited all the spiritual characteristics of the Father in a stainless and perfect soul supernaturally filled and illumined, thus to bear into the world a more intelligible and effective revelation of G.o.d the Father than nature or common humanity yielded, to shine with regenerating radiance upon the deadly darkness of those who were groping in lying sins, "that they might have life and that they might have it more abundantly." Seventhly, the fickle and perishing experience of unbelieving and wicked men, the vagrant life of sensuality and worldliness, the shallow life in vain and transitory things, gives place in the soul of a Christian to a profoundly earnest, unchanging experience of truth and love, a steady and everlasting life in Divine and everlasting things. Eighthly, the experimental reception of the revealed grace and verity by faith and discipleship in Jesus is accompanied by internal convincing proofs and seals of their genuineness, validity, and immortality. They awaken a new consciousness, a new life, inherently Divine and self warranting. Ninthly, Christ, by his incarnation, death, resurrection, and ascension, was a propitiation for our sins, a mercy seat pledging forgiveness; that is, he was the medium of showing us that mercy of G.o.d which annulled the penalty of sin, the descent of souls to the gloomy under world, and opened the celestial domains for the ransomed children of earth to join the sinless angels of heaven. Tenthly, Christ was speedily to make a second advent. In that last day the dead should come forth for judgment, the good be exalted to unfading glory with the Father and the Son, and the bad be left in the lower region of noiseless shadows and dreams. These ten points of view, we believe, command all the princ.i.p.al features of the theological landscape which occupied the mental vision of the writer of the Gospel and epistles bearing the superscription, John.

CHAPTER VI.

CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.

IN approaching the teachings of the Savior himself concerning the future fate of man, we should throw off the weight of creeds and prejudices, and, by the aid of all the appliances in our power, endeavor to reach beneath the imagery and unessential particulars of his instructions to learn their bare significance in truth.

This is made difficult by the singular perversions his religion has undergone; by the loss of a complete knowledge of the peculiarities of the Messianic age in the lapse of the ages since; by the almost universal change in our a.s.sociations, modes of feeling and thought, and styles of speech; and by the gradual accretion and hardening of false doctrines and sectarian biases and wilfulness. As we examine the words of Christ to find their real meaning, there are four prominent considerations to be especially weighed and borne in mind.

First, we must not forget the poetic Eastern style common to the Jewish prophets; their symbolic enunciations in bold figures of speech: "I am the door;" "I am the bread of life;" "I am the vine;" "My sheep hear my voice;" "If these should hold their peace, the stones would immediately cry out." This daring emblematic language was natural to the Oriental nations; and the Bible is full of it. Is the overthrow of a country foretold? It is not said, "Babylon shall be destroyed," but "The sun shall be darkened at his going forth, the moon shall be as blood, the stars shall fall from heaven, and the earth shall stagger to and fro as a drunken man." If we would truly understand Christ's declarations, we must not overlook the characteristics of figurative language. For "he spake to the mult.i.tude in parables, and without a parable spake he not unto them;" and a parable, of course, is not to be taken literally, but holds a latent sense and purpose which are to be sought out. The greatest injustice is done to the teachings of Christ when his words are studied as those of a dry scholastic, a metaphysical moralist, not as those of a profound poet, a master in the spiritual realm.

Secondly, we must remember that we have but fragmentary reports of a small part of the teachings of Christ. He was engaged in the active prosecution of his mission probably about three years, at the shortest over one year; while all the different words of his recorded in the New Testament would not occupy more than five hours. Only a little fraction of what he said has been transmitted to us; and though this part may contain the essence of the whole, yet it must naturally in some instances be obscure and difficult of apprehension. We must therefore compare different pa.s.sages with each other, carefully probe them all, and explain, so far as possible, those whose meaning is recondite by those whose meaning is obvious. Some persons may be surprised to think that we have but a small portion of the sayings of Jesus. The fact, however, is unquestionable. And perhaps there is no more reason that we should have a full report of his words than there is that we should have a complete account of his doings; and the evangelist declares, "There are also many other things which Jesus did, the which, if they should every one be written, I suppose that even the world itself could not contain the books."

Thirdly, when examining the instructions of Jesus, we should recollect that he adopted, and applied to himself and to his kingdom, the common Jewish phraseology concerning the Messiah and the events that were expected to attend his advent and reign. But he did not take up these phrases in the perverted sense held in the corrupt opinions and earthly hopes of the Jews: he used them spiritually, in the sense which accorded with the true Messianic dispensation as it was arranged in the forecasting providence of G.o.d. No investigation of the New Testament should be unaccompanied by an observance of the fundamental rule of interpretation, namely, that the strident of a book, especially of an ancient, obscure, and fragmentary book, should imbue himself as thoroughly as he can with the knowledge and spirit of the opinions, events, influences, circ.u.mstances, of the time when the doc.u.ment was written, and of the persons who wrote it. The inquirer must be equipped for his task by a mastery of the Rabbinism of Gamaliel, at whose feet Paul was brought up; for the Jewish mind of that age was filled, and its religious language directed, by this Rabbinism. Guided by this principle, furnished with the necessary information, in the helpful light of the best results of modern critical scholarship, we shall be able to explain many dark texts, and to satisfy ourselves, at least in a degree, as to the genuine substance of Christ's declarations touching the future destinies of men.

Finally, he who studies the New Testament with patient thoroughness and with honest sharpness will arrive at a distinction most important to be made and to be kept in view, namely, a distinction between the real meaning of Christ's words in his own mind and the actual meaning understood in them by his auditors and reporters.1 Here we approach a most delicate and vital point, hitherto too little noticed, but destined yet to become prominent and fruitful. A large number of religious phrases were in common use among the Jews at the time of Jesus. He adopted them, but infused into them a deeper, a correct meaning, as Copernicus did into the old astronomic formulas. But the bystanders who listened to his discourses, hearing the familiar terms, seized the familiar meaning, and erroneously attributed it to him. It is certain that the Savior was often misunderstood and often not understood at all. When he declared himself the Messiah, the people would have made him a king by force! Even the apostles frequently grossly failed to appreciate his spirit and aims, wrenched unwarrantable inferences from his words, and quarrelled for the precedency in his coming kingdom and for seats at his right hand. In numerous cases it is glaringly plain that his ideas were far from their conceptions of them. We have no doubt the same was true in many other instances where it is not so clear. He repeatedly reproves them for folly and slowness because they did not perceive the sense of his instructions. Perhaps there was a slight impatience in his tones when he said, "How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?" Jesus uttered in established phrases new and profoundly spiritual thoughts. The apostles educated in, and full of, as they evidently were, the dogmas, prejudices, and

1 See this distinction affirmed by De Wette, in the preface to his Commentatio de Morte Jesus Christi Expiatoria. See also Thurn, Jesus und seine Apostel in Widerspruch in Ansehung der Lehre von der Ewigcn Verd.a.m.nniss. In Scherer's Schriftforsch. sect. i. nr.

4.

hopes of their age and land would naturally, to some extent, misapprehend his meaning. Then, after a tumultuous interval, writing out his instructions from memory, how perfectly natural that their own convictions and sentiments would have a powerful influence in modifying and shaping the animus and the verbal expressions in their reports! Under the circ.u.mstances, that we should now possess the very equivalents of his words with strict literalness, and conveying his very intentions perfectly translated from the Aramaan into the Greek tongue, would imply the most sustained and amazing of all miracles. There is nothing whatever that indicates any such miraculous intervention. There is nothing to discredit the fair presumption that the writers were left to their own abilities, under the inspiration of an earnest consecrating love and truthfulness. And we must, with due limitations, distinguish between the original words and conscious meaning of the sublime Master, ill.u.s.trated by the emphasis and discrimination of his looks, tones, and gestures, and the apprehended meaning recorded long afterwards, shaped and colored by pa.s.sing through the minds and pens of the sometimes dissentient and always imperfect disciples. He once declared to them, "I have many things to say unto you, but ye are not able to bear them."

Admitting his infallibility, as we may, yet a.s.serting their fallibility, as we must, and accompanied, too, as his words now are by many very obscuring circ.u.mstances, it is extremely difficult to lay the hand on discriminated texts and say, "[non ASCII characters]"

The Messianic doctrine prevalent among the Jews in the time of Jesus appears to have been built up little by little, by religious faith, national pride, and priestly desire, out of literal interpretations of figurative prophecy, and Cabalistic interpretations of plain language, and Rabbinical traditions and speculations, additionally corrupted in some particulars by intercourse with the Persians. Under all this was a central spiritual germ of a Divine promise and plan. A Messiah was really to come. It was in answering the questions, what kind of a king he was to be, and over what sort of a kingdom he was to reign, that the errors crept in. The Messianic conceptions which have come down to us through the Prophets, the Targums, incidental allusions in the New Testament, the Talmud, and the few other traditions and records yet in existence, are very diverse and sometimes contradictory. They agreed in ardently looking for an earthly sovereign in the Messiah, one who would rise up in the line of David and by the power of Jehovah deliver his people, punish their enemies, subdue the world to his sceptre, and reign with Divine auspices of beneficence and splendor. They also expected that then a portion of the dead would rise from the under world and a.s.sume their bodies again, to partic.i.p.ate in the triumphs and blessings of his earthly kingdom. His personal reign in Judea was what they usually meant by the phrases "the kingdom of heaven," "the kingdom of G.o.d." The apostles cherished these ideas, and expressed them in the terms common to their countrymen. But we cannot doubt that Jesus employed this and kindred language in a purer and deeper sense, which we must take pains to distinguish from the early and lingering errors a.s.sociated with it.

Upon the threshold of our subject we meet with predictions of a second coming of Christ from heaven, with power and glory, to sit on his throne and judge the world. The portentous imagery in which these prophecies are clothed is taken from the old prophets; and to them

we must turn to learn its usage and force. The Hebrews called any signal manifestation of power especially any dreadful calamity a coming of the Lord. It was a coming of Jehovah when his vengeance strewed the ground with the corpses of Sennacherib's host; when its storm swept Jerusalem as with fire, and bore Israel into bondage; when its sword came down upon Idumea and was bathed in blood upon Edom. "The day of the Lord" is another term of precisely similar import. It occurs in the Old Testament about fifteen times. In every instance it means some mighty manifestation of G.o.d's power in calamity. These occasions are pictured forth with the most astounding figures of speech. Isaiah describes the approaching destruction of Babylon in these terms: "The stars of heaven and the constellations thereof shall give no light; the sun shall be darkened, the moon shall not shine, the heavens shall shake, and the earth shall remove out of her place and be as a frightened sheep that no man taketh up." The Jews expected that the coming of the Messiah would be preceded by many fearful woes, in the midst of which he would appear with peerless pomp and might. The day of his coming they named emphatically the day of the Lord. Jesus actually appeared, not, as they expected, a warrior travelling in the greatness of his strength, with dyed garments from Bozrah, staining his raiment with blood as he trampled in the wine vat of vengeance, but the true Messiah, G.o.d's foreordained and anointed Son, despised and rejected of men, bringing good tidings, publishing peace. It must have been impossible for the Jews to receive such a Messiah without explanations. Those few who became converts apprehended his Messianic language, at least to some extent, in the sense which previously occupied their minds. He knew that often he was not understood; and he frequently said to his followers, "Who hath ears to hear, let him hear." His disciples once asked him, "What shall be the sign of thy coming, and of the end of the world?" He replied, substantially, "There shall be wars, famines, and unheard of trials; and immediately after the sun shall be darkened, the moon shall not give her light, the stars shall fall from heaven, and the powers of the heavens shall be shaken. Then shall they see the Son of Man coming in the clouds of heaven with great power. And he shall sit upon the throne of his glory, and all nations shall be gathered before him, and he shall separate them one from another." That this language was understood by the evangelists and the early Christians, in accordance with their Pharisaic notions, as teaching literally a physical reappearance of Christ on the earth, a resurrection, and a general judgment, we fully believe. Those ideas were prevalent at the time, are expressed in scores of places in the New Testament, and are the direct strong a.s.sertion of the words themselves. But that such was the meaning of Christ himself we much more than doubt.

In the first place, in his own language in regard to his second coming there is not the least hint of a resurrection of the dead: the scene is confined to the living, and to the earth. Secondly, the figures which he employs in this connection are the same as those used by the Jewish prophets to denote great and signal events on the earth, and may be so taken here without violence to the idiom. Thirdly, he expressly fixed the date of the events he referred to within that generation; and if, therefore, he spoke literally, he was grossly in error, and his prophecies failed of fulfilment, a conclusion which we cannot adopt. To suppose that he partook in the false, mechanical dogmas of the carnal Jews would be equally irreconcilable with the common idea of his Divine inspiration, and with the profound penetration and spirituality of his own mind.

He certainly used much of the phraseology of his contemporary countrymen, metaphorically, to convey his own purer thoughts. We have no doubt he did so in regard to the descriptions of his second coming. Let us state in a form of paraphrase what his real instructions on this point seem to us to have been: "You cannot believe that I am the Messiah, because I do not deliver you from your oppressors and trample on the Gentiles. Your minds are clouded with errors. The Father hath sent me to found the kingdom of peace and righteousness, and hath given me all power to reward and punish. By my word shall the nations of the earth be honored and blessed, or be overwhelmed with fire; and every man must stand before my judgment seat. The end of the world is at the doors. The Mosaic dispensation is about to be closed in the fearful tribulations of the day of the Lord, and my dispensation to be set up. When you see Jerusalem encompa.s.sed with armies, know that the day is at hand, and flee to the mountains; for not one stone shall be left upon another. Then the power of G.o.d will be shown on my behalf, and the sign of the Son of Man be seen in heaven. My truths shall prevail, and shall be owned as the criteria of Divine judgment. According to them, all the righteous shall be distinguished as my subjects, and all the iniquitous shall be separated from my kingdom. Some of those standing here shall not taste death till all these things be fulfilled. Then it will be seen that I am the Messiah, and that through the eternal principles of truth which I have proclaimed I shall sit upon a throne of glory, not literally, in person, as you thought, blessing the Jews and cursing the Gentiles, but spiritually, in the truth, dispensing joy to good men and woe to bad men, according to their deserts." Such we believe to be the meaning of Christ's own predictions of his second coming. He figuratively identifies himself with his religion according to that idiom by which it is written, "Moses hath in every city them that read him, being read in the synagogues every Sabbath day." His figure of himself as the universal judge is a bold personification; for he elsewhere says, "He that believeth in me believeth not in me, but in Him that sent me." And again, "He that rejecteth me, I judge him not: the word that I have spoken, that shall judge him." His coming in the clouds of heaven with great power and glory was when, at the destruction of Jerusalem, the old age closed and the new began, the obstacles to his religion were removed and his throne established on the earth.2 The apostles undoubtedly understood the doctrine differently; but that such was his own thought we conclude, because he did sometimes undeniably use figurative language in that way, and because the other meaning is an error, not in harmony either with his character, his mind, or his mission.

This interpretation is so important that it may need to be ill.u.s.trated and confirmed by further instances: "When the Son of Man sits on the throne of his glory, and all nations are gathered before him, his angels shall sever the wicked from among the just, and shall cast them into a furnace of fire: there shall be weeping and gnashing of teeth." A few such picturesque phrases have led to the general belief in a great world judgment at the end of the

2 Norton, Statement of Reasons, Appendix.

appointed time, after which the condemned are to be thrown into the tortures of an unquenchable world of flame. How arbitrary and violent a conclusion this is, how unwarranted and gross a perversion of the language of Christ it is, we may easily see. The fact that the old prophets often described fearful misfortunes and woes in images of clouds and flame and falling stars, and other portentous symbols, and that this style was therefore familiar to the Jews, would make it very natural for Jesus, in foretelling such an event as the coming destruction of Jerusalem, in conflagration and ma.s.sacre, with the irretrievable subversion of the old dispensation, to picture it forth in a similar way. Fire was to the Jews a common emblem of calamity and devastation; and judgments incomparably less momentous than those gathered about the fall of Jerusalem and the dispersion of the self boasted favorites of Jehovah were often described by the prophets in appalling images of darkened planets, shaking heavens, clouds, fire, and blackness. Joel, speaking of a "day of the Lord," when there should be famine and drought, and a horrid army of destroying insects, "before whom a fire devoureth, and behind them a flame burneth," draws the scene in these terrific colors: "The earth shall quake before them; the sun and moon shall be dark, and the stars shall withdraw their shining; and the Lord shall utter his voice before his terrible army of locusts, caterpillars, and destroying worms:" Ezekiel represents G.o.d as saying, "The house of Israel is to me become dross: therefore I will gather you into the midst of Jerusalem: as they gather silver, bra.s.s, iron, tin, and lead into the midst of the furnace to blow the fire upon it, so will I gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof." We read in Isaiah, "The a.s.syrian shall flee, and his princes shall be afraid, saith the Lord, whose fire is in Zion and his furnace in Jerusalem." Malachi also says, "The day cometh that shall burn as a furnace, and all that do wickedly shall be stubble, and shall be burned up root and branch. They shall be trodden as ashes beneath the feet of the righteous." The meaning of these pa.s.sages, and of many other similar ones, is, in every instance, some severe temporal calamity, some dire example of Jehovah's retributions among the nations of the earth. Their authors never dreamed of teaching that there is a place of fire beyond the grave in which the wicked dead shall be tormented, or that the natural creation is finally to be devoured by flame. It is perfectly certain that not a single text in the Old Testament was meant to teach any such doctrine as that.

The judgments shadowed forth in kindred metaphors by Christ are to be understood in the light of this fact. Their meaning is, that all unjust, cruel, false, impure men shall endure severe punishments. This general thought is fearfully distinct; but every thing beyond all details are left in utter obscurity.

In the august scene of the King in judgment, when the sentence has been p.r.o.nounced on those at the left hand, "Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels," it is written, "and they shall go away into everlasting punishment." It is obvious to remark that the imagery of a fiery prison built for Satan and the fallen angels, and into which the bad shall be finally doomed, is poetical language, or language of accommodation to the current notions of the time. These startling Oriental figures are used to wrap and convey the a.s.sertion that the wicked shall be severely punished according to their deserts.

No literal reference seems to be made either to the particular time, to the

special place, or to the distinctive character, of the punishment; but the mere fact is stated in a manner to fill the conscience with awe and to stamp the practical lesson vividly on the memory.

But admitting the clauses apparently descriptive of the nature of this retribution to be metaphorical, yet what shall we think of its duration? Is it absolutely unending? There is nothing in the record to enable a candid inquirer to answer that question decisively. So far as the letter of Scripture is concerned, there are no data to give an indubitable solution to the problem. It is true the word "everlasting" is repeated; but, when impartially weighed, it seems a sudden rhetorical expression, of indefinite force, used to heighten the impressiveness of a sublime dramatic representation, rather than a cautious philosophical term employed to convey an abstract conception. There is no reason whatever for supposing that Christ's mind was particularly directed to the metaphysical idea of endlessness, or to the much more metaphysical idea of timelessness. The presumptive evidence is that he spoke popularly. Had he been charged to reveal a doctrine so tremendous, so awful, so unutterably momentous in its practical relations, as that of the endless close of all probation at death, is it conceivable that he would merely have couched it in a few figurative expressions and left it as a matter of obscure inference and uncertainty? No: in that case, he would have iterated and reiterated it, defined, guarded, ill.u.s.trated it, and have left no possibility of honest mistake or doubt of it.

The Greek word [non-ASCII characters], and the same is true of the corresponding Hebrew word, translated "everlasting" in the English Bible, has not in its popular usage the rigid force of eternal duration, but varies, is now applied to objects as evanescent as man's earthly life, now to objects as lasting as eternity.3 Its power in any given case is to be sought from the context and the reason of the thing.

Isaiah, having threatened the unrighteous nations that they "should conceive chaff and bring forth stubble, that their own breath should be fire to devour them, and that they should be burnt like lime, like thorns cut up in the fire," makes the terror smitten sinners and hypocrites cry, "Who among us can dwell in devouring fire? Who among us can dwell in everlasting burnings?" Yet his reference is solely to an outward, temporal judgment in this world. The Greek adjective rendered "everlasting"

is etymologically, and by universal usage, a term of duration, but indefinite, its extent of meaning depending on the subjects of which it is predicated. Therefore, when Christ connects this word with the punishment of the wicked, it is impossible to say with any certainty, judging from the language itself, whether he implies that those who die in their sins are hopelessly lost, perfectly irredeemable forever, or not, though the probabilities are very strongly in the latter direction. "Everlasting punishment" may mean, in philosophical strictness, a punishment absolutely eternal, or may be a popular expression denoting, with general indefiniteness, a very long duration. Since in all Greek literature, sacred and profane, [non-ASCII characters] is applied to things that end, ten times as often as it is to things immortal, no fair critic can a.s.sert positively that when it is connected with future punishment it has the stringent meaning of metaphysical endlessness. On the other hand, no one has any critical

3 See Christian Examiner for March, 1854, pp. 280-297.

right to say positively that in such cases it has not that meaning. The Master has not explained his words on this point, but has left them veiled. We can settle the question itself concerning the limitedness or the unlimitedness of future punishment only on other grounds than those of textual criticism, even on grounds of enlightened reason postulating the cardinal principles of Christianity and of ethics. Will not the unimpeded Spirit of Christ lead all free minds and loving hearts to one conclusion?

But that conclusion is to be held modestly as a trusted inference, not dogmatically as a received revelation.

Another point in the Savior's teachings which it is of the utmost importance to understand is the sense in which he used the Jewish phrases "Resurrection of the Dead" and "Resurrection at the Last Day." The Pharisees looked for a restoration of the righteous from their graves to a bodily life. This event they supposed would take place at the appearance of the Messiah; and the time of his coming they called "the last day." So the Apostle John says, "Already are there many antichrists; whereby we know that it is the last time."

Now, Jesus claimed to be the Messiah, clothed in his functions, though he interpreted those functions as carrying an interior and moral, not an outward and physical, force. "This is the will of Him that sent me, that every one which seeth the Son and believeth on him should have everlasting life; and I will raise him up at the last day." Again, when Martha told Jesus that "she knew her brother Lazarus would rise again in the resurrection at the last day," he replied, "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die." This utterance is surely metaphorical; for belief in Jesus does not prevent physical dissolution. The thoughts contained in the various pa.s.sages belonging to this subject, when drawn out, compared, and stated in general terms, seem to us to be as follows: "You suppose that in the last day your Messiah will restore the dead to live again upon the earth. I am the Messiah, and the last days have therefore arrived. I am commissioned by the Father to bestow eternal life upon all who believe on me; but not in the manner you have antic.i.p.ated. The true resurrection is not calling the body from the tomb, but opening the fountains of eternal life in the soul. I am come to open the spiritual world to your faith. He that believeth in me and keepeth my commandments has pa.s.sed from death unto life, become conscious that though seemingly he pa.s.ses into the grave, yet really he shall live with G.o.d forever. The true resurrection is, to come into the experience of the truth that 'G.o.d is not the G.o.d of the dead, but of the living; for all live unto him.' Over the soul that is filled with such an experience, death has no power. Verily, I say unto, you, the hour is coming, and now is, when the dead, the ignorant and guilty, buried in trespa.s.ses and sins, shall hear these truths declared, and they that believe shall lay hold of the life thus offered and be blessed. The Father hath given me authority to execute judgment, that is, to lay down the principles by which men shall be judged according to their deserts. All mankind shall be judged in the spiritual state by the spirit and precepts of my religion as veritably as if in their graves the generations of the dead heard my voice and came forth, the good to blessedness, the evil to misery. The judgment which is, as it were, committed unto me, is not really committed unto me, but unto the truth which I declare; for of mine own self I can do nothing." We believe this paraphrase expresses the essential meaning of Christ's own declarations concerning a resurrection and an a.s.sociated judgment.

Coming to bring from the Father authenticated tidings of immortality, and to reveal the laws of the Divine judgment, he declared that those who believed and kept his words were delivered from the terror of death, and, knowing that an endless life of blessedness was awaiting them, immediately entered upon its experience. He did not teach the doctrine of a bodily restoration, but said, "In the resurrection," that is, in the spiritual state succeeding death, "they neither marry nor are given in marriage, but are as the angels of heaven."

He did not teach the doctrine of a temporary sleep in the grave, but said to the penitent thief on the cross, "This day shalt thou be with me in Paradise:" instantly upon leaving the body their souls would be together in the state of the blessed.

It is often said that the words of Jesus in relation to the dead hearing his voice and coming forth must be taken literally; for the metaphor is of too extreme violence. But it is in keeping with his usage. He says, "Let the dead bury their dead." It is far less bold than "This is my body; this is my blood." It is not nearly so strong as Paul's adjuration, "Awake, thou that sleepest, and rise from the dead, and Christ shall give thee light." It is not more daringly imaginative than the a.s.sertion that "the heroes sleeping in Marathon's gory bed stirred in their graves when Leonidas fought at Thermopyla; or than Christ's own words, "If thou hadst faith like a grain of mustard seed, thou couldst say to this mountain, Be thou cast into yonder sea, and it should obey you."

So one might say,