The marriage of the Lamb and his bride—that is, the union of Christ with the whole assembly of the redeemed—does not take place till "the wife has made herself ready," till she has arrayed herself in the fine linen, clean and white, which it was given her to put on, the fine linen being "the righteousness of saints" (xix. 7, 8). This doctrine accords well {108} with the view taken throughout this Essay, namely, that righteousness (the "unspeakable gift," 2 Cor. ix. 15) is necessary as an antecedent condition of salvation, and therefore of immortality. It is further to be noticed that this union between the Lamb and the bride is not perfected while time lasts, requiring the condition of a new creation. For it was not till the first heaven and the first earth passed away that John "saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (xxi. 2), and that "the Lamb's wife" was shown to him by "one of the seven angels that had the seven vials full of the last seven plagues" (xxi. 9). The performance of this office by an angel who in the antecedent judgment had been a minister of wrath and punishment, may be taken to be significant of themeansby which the glorious consummation is brought about.
Finally, we have in the following concluding portions of apocalyptic prophecy a description of what may be said to constitute the joy of the marriage supper, namely, the perfection through righteousness, not only of the union between Christ and the elect Church, but also of that between God and all peoples. Speaking of "the holy city Jerusalem," John says, "I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it. And the city hath no need of the sun, neither of the {109} moon, to shine on it; for the glory of God gave light to it, and the Lamb is the lamp thereof. And the nations shall walk by the light of it, and the kings of the earth bring their glory into it. And the gates of it shall not be shut by day, for there will not be night there. And they shall bring the glory and honour of the nations into it. And there shall not enter into it anything unclean, and that worketh abomination and lying, but only they that are written in the Lamb's book of life" (xxi. 22-27). The seer goes on to say, "And he showed me a river of water of life, bright as crystal, coming forth from the throne of God and of the Lamb. In the midst of the street of it and of the river, on the one side and the other [the river being in the middle of the street, and the tree spreading from one side to the other], was the tree of life, producing twelve fruits, and yielding its fruit according to each month; and the leaves of the tree are for the healing of the nations. And there shall be no more curse; and the throne of God and of the Lamb shall be in it, and His servants shall serve Him: and they shall see His face, and His name shall be on their foreheads. And night shall be no more: and they shall have no need of light of a lamp, and light of the sun; because the Lord God will give them light, and they shall reign to the ages of ages" (xxii. 1-5).
The foregoing citations, and indeed the whole tenor of the contents of the Apocalypse, clearly point to the {110} conclusion that what is symbolized by "the Lamb" and "the Lamb slain" runs through all it teaches respecting the course of experience and future destination of the race of man—is "the lamp" that enlightens the whole. Now, I think I may assert that the reason this is so is given by the arguments adduced in this Essay. It has been maintained that on the day that Adam fell into disobedience by the wiles of Satan, his Creator made a promise by covenant that he and his offspring should in the end be freed from the power of Satan and evil, and partake of immortality. The terms of the covenant were that man must pass through toil, and pain, and death, that thereby his spirit might be formed for receiving the gift of an immortal life. Evidence of an intelligent belief of the efficacy of these conditions was given by the faithful of old by their sacrificing clean animals, and surety for the fulfilment of the covenant was given on God's part by a favourable acceptance, either directly or mediately, of this expression of their faith. In process of time the only begotten Son of God, out of sympathy with suffering humanity, and from knowledge of his Father's purpose towards us, satisfied in his own person the very same conditions, and thus at once exemplified and justified the means by which that purpose is accomplished. At the same time he made sure the grounds for belief of the fulfilment of the covenanted promise, first by marvellous {111} works before he suffered, which showed that he had command over all the ills of humanity, and after his death, by resurrection from the grave the third day, which gave proof of the reality of a power that could overcome death. The miracles of Christ are an essential part of the work of his ministry, inasmuch as they were needed to prove that he possessed power greater than that of his adversaries, and consequently that he submittedvoluntarilyto be "led as alambto the slaughter," and to endure all the pain and indignities of the cross. Out of love towards those whom he vouchsafes to call his brethren, he showed how they must undergo physical suffering and the pains of death in order that their spirits might be formed for an endless life. It was with understanding and belief that the way to life was made sure by fellowship with Christ in suffering, that some of the most favoured of his faithful followers, apostles and apostolic men, willingly suffered after his example.
But pain and death are not in this way efficacious for salvation, unless they be accompanied by a faith which lays hold of the covenant and promise of life made and ratified from the beginning by God, and which looks for the fulfilment in the world to come. Those who, having this faith, do good works are God's elect, who live again at the first resurrection, to die no more. The rest of mankind, although they go through suffering and death, and although their {112} sufferings are not without effect in forming their spirits for immortality (such is the virtue of the sacrifice of the Son of God "for the sins of the whole world"), rise to be judged for their unbelief and unrighteousness, and to be condemned to undergo a second death. The Lamb slain is appointed to execute the judgment and take vengeance on the unrighteous. What better title could there be for his undertaking this "strange work" (Isa. xxviii. 21), than his having so cruelly and unjustly suffered at the hands of sinful men? Yet the portions of Scripture we have had under consideration necessitate the conclusion that the consecration of the way to life through death by the death of the Son of God, which applies to the death of believers, applies also to the second death of unbelievers; so that this death also is followed by life. But here a difficulty presents itself which needs explanation. Although Scripture speaks of a first resurrection and a second death, it makes no mention of asecond resurrection. This, I think, may be accounted for as follows.
By considering the context, both preceding and following, of the clause, "This is the first resurrection," in Rev. xx. 5, it will be apparent that "resurrection" does not here mean simply returning to life after death, but may be taken to embrace the whole period of the thousand years, together with all that concerns "the happy and the holy" who {113} have part therein. This interpretation is in accordance with the sense in which our Lord speaks of resurrection where he says, "In the resurrection they neither marry nor are given in marriage, but are as the angels, of God in heaven" (Matt. xxii. 30). That "the resurrection" (hê anastasis) designates a state or condition of life into which the elect of God areintroducedby returning to life after death, is still more explicitly signified by the following corresponding passage of St. Luke (xx. 34-36): "The children of this world marry, and are given in marriage; but they who are accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: neither can they die any more; for they are equal to the angels, and are children of God, being children of the resurrection." Now, it may certainly be inferred from what is said in Rev. xx. 5, that the rest of the dead, who have no part in this first resurrection, return to life at the end of the thousand years. But they return to life to be judged, condemned, and suffer death again. This, therefore, is in no sense a resurrection answering to the description above given of the first resurrection, and accordingly is not called in Scripture the second resurrection. What really corresponds to the holiness and happiness of the first resurrection state is the finally perfected and all-comprehending state called "the new heaven and the new earth," life in which, according to our {114} argument, comes out of the second and last death, and is unconditioned by time. This is the heavenly state which is described in Rev. vii. 11-17, xxi. 2-4, and 10-27. Thus, although this may be regarded as that subsequent resurrection to which "the first resurrection" by its very designation points, it is not called "the second resurrection," because it is not, like the first, limited or conditioned bytime.
The portion of the Apocalypse which is strictly symbolical and prophetical begins atv.1 of chap. iv. and ends withv.5 of chap. xxii. The first three chapters, including the epistles to the seven Churches, and the verses from chap. xxii. 5 to the end of the book, may be taken to be respectively introduction and conclusion, the contents of which, although strictly related to those of the intermediate symbolical part, are not of a character so exclusively figurative. This circumstance has to be taken into account in proposing interpretations of passages contained in them. Now, there are certain passages in the concluding part which appear to be contradictory to the doctrine of salvation maintained in this Essay, and accordingly, before bringing the argument to a close, I shall endeavour to ascertain the true interpretations of these passages.
The angel who showed John "these things" (xxii. 8) says of himself, "I am the fellow-servant of thee, and of thy brethren the prophets, and of those who {115} keep the words of this book;" and yet this speaker is not distinguished from him who afterwards says (vv.12, 13), "Lo, I come quickly, and my reward is with me, to render to each according as his work is. I am the Alpha and the Omega, the first and the last, the beginning and the end," who, without doubt, is the Lord himself. This may be accounted for by the following considerations. This angel, of whom it is twice asserted that he refused to receive worship proffered to him by the seer (xix. 10, and xxii. 9), is the same that is spoken of in Rev. i. 1, with reference to "the revelation of Jesus Christ, which God gave to him, to shew to his servants things which must shortly come to pass," in these terms: "He [Jesus Christ] by sending signified it [the revelation] through his angel to his servant John." In certain passages in the introductory part of the Apocalypse, as Rev. i. 8, 17-20, and throughout the epistles to the seven Churches, the Lord speaks in his own person; and this again he does expressly in some passages in the concluding part, as xxii. 7, 12, 13, 16, 20; and although the speaker invv.10 and 11 appears to be the same as the speaker inv.9, who certainly is the angel, such words as those two verses contain could hardly have been uttered by any one but the Lord, and, at least, they may be attributed to him on the principle that what the Lord does through his ministering angel may be said to be done by himself. It is as {116} ministering to Jesus Christ that the angel calls himself a "fellow-servant" of prophets and apostles, and, generally, of those who keep the words of this revelation. For these reasons in the following remarks I takevv.10 and 11 as spoken by Jesus Christ.
The words addressed by the speaker to John are (vv.10, 11): "Seal not the sayings of the prophecy of this book; for the time is at hand. He who is unrighteous, let him commit injustice still; and he who is filthy, let him be filthy still; and he who is righteous, let him do righteousness still; and he who is holy, let him be holy still. Lo, I come quickly; and my reward is with me, to render to each as his work is." This passage has been interpreted as meaning that in the world to come the conditions of the righteous and the wicked are irrevocably fixed.
I would rather say, having regard to the precise opposition of the clauses of which it is composed, that the passage declares that in the end unrighteousness and filthiness are irrevocably separate from their opposites righteousness and holiness; and to account for the terms in which this statement is made, it may suffice to refer to the principle that according to the concrete, or objective, teaching of the Apocalypse, holiness and filthiness would not be spoken of abstractedly, that is, apart from holy andfilthypersons, and in like manner righteousness and unrighteousness would not be mentioned apart from their necessary {117} antecedents,personalrighteous and unrighteousdeeds. The expressions "commit injustice" and "do righteousness," which do not occur in the English version, are exact renderings of the Greek.
Another passage which, as bearing on our argument, requires to be taken into account, isv.15 of the same chapter, which asserts that "without are dogs, and sorcerers, and fornicators, and murderers, and idolaters, and every one that loveth and maketh a lie." This is expressing in concrete language, such as is constantly employed in Scripture, that there is no unrighteousness in the city of God. Such language, being concerned only withobjectiverealities, cannot express anegation, and, consequently, cannot assert that unrighteousness isnotwithin the city. Hence it is not possible, except by means of such terms as those actually employed, to express concretely that the city of God is free from all unrighteousness. By comparing Rev. xxi. 8 with the interpretation here given of Rev. xxii. 15, it will be seen that the exclusion from the city of God of all things sinful and abominable is declared to be effected by "the second death."
I have now completed the argument respecting man's immortality which I proposed to found upon the words of Scripture. I have argued on the hypothesis that for this purpose the Scriptures are trustworthy and sufficient, and I have admitted that we {118} can know nothing for certain concerning our immortality apart from the declared will of "Him who alone hath immortality" (1 Tim. vi. 16). Accordingly, Scripture must be consulted in order to learn what God has willed respecting the destiny of man. The principal result of this inquiry is, that by the will of God righteousness and salvation are so inseparably connected that only as being personally righteous can man be saved and partake of immortality. The question, therefore, as to the immortality of all men resolves itself into inquiring whether, and by what means, all men are made righteous. Arguments relating to this inquiry may be said to constitute the whole of this Essay. I am prepared to expect that it will be objected to these arguments that they arenew, and on this account that the conclusions drawn from them are nottrue. I admit the validity of this inference if the arguments and conclusions are really new, but I maintain that in so far as they are founded upon, and correctly supported by, Scripture, they cannot be new, because we must not suppose that the Scriptural doctrine of man's salvation was not fully understood before these days—for instance, in the days of primitive Christianity. As the objection on the ground of newness cannot be sustained, the only course left to the objector is to examine the arguments, for the purpose of ascertaining whether they are sound and strictly Scriptural.
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I think, however, it is possible that Scriptural doctrine, as taught originally by prophets, apostles, and apostolic men, may have become so obscured and mixed up with human traditions and accretions, that bringing it again to light would appear like promulgating new doctrine. This remark leads me to state on what authorities I have chiefly relied in the composition of this Essay. I may say at once that my views have been determined for the most part by long study of St. Paul's Epistle to the Romans, and the Apocalypse of the Apostle John. I was not, however, able to accept St. Paul's Epistle as it is translated in the Authorized Version, nor could I agree with any commentary upon it that had come before me. For these reasons I published a revised Translation, with Introduction and Notes (Deighton, Bell, & Co., 1871), which may, perhaps, claim consideration, if on no other ground, because it is the production of a mind not unacquainted with classical studies, but trained especially by mathematics and the pursuit of physical science for inquiring respecting the method and laws of divine operation. I have stated in the preface to that work (p. x.) the particular bearing which, as it seemed to me, such studies have on the interpretation of St. Paul's Epistle. Under the influence of the same mental training, I was induced long since to direct my attention towards the interpretation of the Apocalypse, and I purpose {120} shortly, if God be willing, to publish the fruits of my researches. Any reader of this Essay will perceive that it contains much which depends on views which I entertain respecting the general scheme and the symbolism of the Apocalypse.
With respect to the interpretation of symbolical Scripture, I have not abstained from having recourse to books which, although they are not included in the Canon of Scripture, are specially adapted to reveal principles on which the prophetical and symbolical parts of Canonical Scripture may be interpreted. I refer to three books in particular, the fourth Book of Esdras, the Epistle of Barnabas, and the Shepherd of Hermas. There is historic evidence that these books were largely made use of in the days of primitive Christianity. The first has obtained an honourable place in the Articles of the Church of England, owing, no doubt, to the traditional influence which the Church of Rome still had at the time of the Reformation. In the midst of much error and superstition pervading that Church, she faithfully performed the part of keeper of the ancient sacred writings, and to her we are indebted for the preservation for ecclesiastical use of that most instructive book, although at the Council of Trent it was not admitted into the Romish Canon. The other two books above mentioned were long regarded by the Primitive Church as being useful for instruction in doctrine, and of {121} authority little less than that of Scripture; in attestation of which assertion it may be stated that the Codex Sinaiticus contains the whole of the Epistle of Barnabas, and a portion of the Shepherd of Hermas, although no other early Christian writings are in the same manner associated with the Canonical Books.
In drawing inferences from the above sources of information, I have endeavoured to keep closely to the rules of induction which have conducted to such signal discoveries in Natural Philosophy, and to refrain from accepting any inference which the Scriptural data did not justify. The modern advances in physical science, which have shown in what path we must proceed in order to reach a knowledge of God's works, indicate, it may be presumed, that an analogous method is to be pursued in order to gain a knowledge of His word. But it will, perhaps, be said, that if the knowledge of what is revealed in Scripture be obtainable only by means such as those which have been exemplified in this Essay, the considerations that must be entered into are so remote from common apprehension, that but very few can be supposed to be endowed with capacity for understanding them. This, it must be admitted, is actually the case, and, besides, is in conformity with the arbitrament according to which God grants to an elected few gifts and graces which He withholds from the many.
Yet it seems to be the will of God to vouchsafe at {122} certain times and places, and among certain peoples, a more than ordinary measure of knowledge; and perhaps we shall not err in believing that the prophecy in the Book of Daniel, "Many shall run to and fro, and knowledge shall be increased" (xii. 4), is being fulfilled in our time and nation. There is also a remarkable passage in the Apocalypse, which seems to reveal that before "the time of the end" (Dan. xii. 4), the gospel in its most comprehensive sense will be preached among all nations: "And I saw another angel flying in mid-heaven, having the [oe]onian gospel [i.e. the gospel pertaining to the future age] to preach to those that dwell upon the earth, and to every nation and tribe and tongue and people, saying with a loud voice, Fear God, and give Him glory because the hour of His judgment is come: and worship Him who made the heaven, and the earth, and the sea, and fountains of waters" (Rev. xiv. 6, 7). I cannot forbear noticing the coincidence of the plain meaning of the words of this prophecy with the views advocated in this Essay: first, in respect to calling the gospel "[oe]onian" and thus asserting its applicability to the future age; next, in its announcement of the gospel in connection with the advent of "the hour of judgment;" and, lastly, in the loud call the angel makes to the dwellers on earth to give glory and worship to the Creator of heaven, earth, sea, and the fountains of waters.
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But the dulness of hearers and incapacity to understand the doctrine of Scripture are not the only obstacles those will have to contend against who undertake to preach "the [oe]onian gospel." There are the interests and attractions of the present world, which, since the love of them is necessarily disturbed by the announcement that the world to come offers what is much more to be desired, operate, sometimes it may be in a manner which is not suspected, in hardening the heart against listening to and receiving that gospel. I think that in this way only can it be accounted for that the passages of Scripture which unequivocally declare the salvation of all men are comparatively unattended to, whilst belief is generally expressed in those supposed to be of opposite import. I am apprehensive that on the same accounts the arguments by which I have endeavoured to show that the latter passages admit of being interpreted consistently with the others, will receive little attention.
There exists, moreover, in the present day so long-standing and so general an inability to discern the inner and true sense of Scripture, "the letter which killeth" having been preferred to "the spirit which maketh alive," that it has become a matter of much difficulty to comprehend and explain the terms in which the gospel in its entirety is therein proclaimed, and either to give, or to receive, instruction which may conduce to an intelligent acceptance of it. {124} In addition to which there prevails a tendency to rely on traditional and formal doctrine, and to assign to it an authority co-ordinate with that of Scripture, although as having had its origin at times when primitive faith and knowledge had in great measure declined, and "the mystery of iniquity" was already working, it cannot but be mixed with a human element of untruth. This tendency, which appears to be attributable to a consciousness of inability to form an independent judgment of the truths of Scripture, operates at present in creating a prejudice against all attempts to go beyond the boundaries by which Scriptural knowledge is assumed to be circumscribed. Nevertheless, regarding it as a duty to employ the opportunities and the ability which God has given me in making such an attempt, I have endeavoured to place the doctrine of the salvation and immortality of all men on a Scriptural basis, and I have now only to ask for an unprejudiced consideration of the arguments I have adduced for that purpose.
[1] See the notes to Rom. v. 12-20, given in pp. 36-38 of my "Translation of St. Paul's Epistle to the Romans" (Cambridge: Deighton and Co, 1871).
[2] The treatise referred to is entitled "De Faturâ, Bestauratione," and the passage cited is very near the end of it. This treatise is an appendix to another, the title of which is "De Statu Mortuorum et Resurgentium."
[3] So far this explanation of Mark ix. 44 is the same as that which I have given in a letter to the editor of theClerical Journal, which is inserted in the number for June 5, 1862 (p. 526).
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I have allowed to stand in the Essay (pp. 76-81) the views I held at the time it was composed respecting the interpretation of Matt. xxv. 46, because I considered that these views, although in certain respects they are inconsistent with those I maintain in this Appendix, might contribute, by comparison with the latter, towards an understanding of the passage. The interpretation which, after long consideration, I have finally adopted, was first published in two letters, contained under the head of "Correspondence," in the numbers of theGuardianfor December 27, 1877, and January 16, 1878. With the view of offering some additional arguments in support of that interpretation, and making it more generally intelligible, I propose to begin with producingin extensothe two letters referred to.
"Sir,
"After reading attentively the letters of your correspondents to which the sermon of Dr. Farrar has given occasion, it appeared to me that some views in addition to those which have hitherto been proposed, and in certain respects controverting them, may be worthy of consideration. I beg, {126} therefore, to be allowed space for making the following remarks:—
"We are taught in the Scriptures that hereafter there will be a new constitution of the universe, 'new heavens and a new earth wherein dwelleth righteousness' (2 Peter iii. 13), and that in this perfect social state 'there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain' (Rev. xxi. 4). To reconcile this revelation, so intelligible and so comprehensive, with the meaning of passages which seem to say that the punishment of the wicked will be 'endless,' presents a very great difficulty. We are not at liberty in such cases to accept some parts of Scripture and reject others in order to get rid of the difficulty, but must believe that the truth, if it should be reached, will establish the consistency of all, and that seeming contradictions are only due to our ignorance. I propose for consideration the following solution of the above-stated difficulty:—
"Jesus Christ in his ministration on earth said, in the course of giving instruction to hisdisciples(Matt. xxiv. 3), 'These [on the left hand] shall go into eternal punishment, and the righteous into eternal life' (Matt. xxv. 46). Considering that in all he said and did he had in view his Father's purpose of making the spirits of men meet for immortality, it may be asked, In what way was such teaching contributory to this end? May we not conclude from our Lord's words, apart from all other inferences, that eternal life is necessarily preceded by righteousness, and eternal punishment is as necessarily consequent upon sin, and that the knowledge of these divine decrees contributes to the formation of spirits for the life to come? This inference might be accepted as abstractedly true; but then the question arises, What is meant bydurationas signified by the word 'eternal'? 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.' Assuming, therefore, that there is truth in speaking of righteousness and life as beingnecessarilyconnected, 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 space also) as indefinitely extended. (The mathematician knows that without the supposition, whether as to greatness or smallness, ofad libitumextent of space 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 space to be what we perceive them to be, has also the power to change orunmakethem. 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 space have an independent existence, although the teaching of Scripture is directly opposed to this view. St. Paul speaks of 'height' and 'depth' as of thingscreated(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 hasper seno 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 ofduration, is precisely the same with respect to eternal life and eternal death, having apparently overlooked the remarkable expression in Heb. vii. 16, 'indissoluble life' (zôês 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, 'God is the Saviour of all men, specially of those that believe' (1 Tim. iv. 10)? Is not this to assert 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 assurance given by the suffering and death of Jesus Christ that by passing through the same gate of suffering we are prepared to enter into life; for such faith yields the fruit of patience and righteousness. Butin the age to comethere is neither faith, nor repentance, norprobation, 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 entitled 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 undergothe 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 God 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 God 'consecrated' the way to life, for thepurificationand 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."
"After the publication of my letter in theGuardianof 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 theGuardian, 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 (aiônes) 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 asuccessionof 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 assumed 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, passages 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 ofthe end of the world(tês synteleias tou aiônos). There is also that remarkable passage 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 God 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 theseparationbetween 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 class and the other. The details and the processes of the judgment, together with itsresults, 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.Thiseternal 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 analogous 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 passage 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 God 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 passages, 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" (aiôn ho mellôn) as distinguished from "the present age" (aiôn outos, aiôn ho parôn). 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 God, 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 "theylivedand reigned with Christ a thousand years," whereas of "the rest of the dead" it is said that "theylivednot till the thousand years were finished" (see Rev. xx. 4, 6). It is plain, therefore, that there will be a time ofseparationof the one class from the other—the time ofthreshing, when the tares are separated from the wheat; and that whilst the elect at that time enter into the[oe]onianlife (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 passage 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 wordaiôuioscould have received the meaning "ever-lasting." There is, in fact, a very remarkable passage 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 aiônion euaggelisai) unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters" (Rev. xiv. 6, 7). It is evident that ifaiônion euaggelionhere meant an everlasting gospel, the event which the good news is intended to announce would never come. It may, perhaps, be asserted that this passage 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, God 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 title of the Essay, every such statement ought to rest wholly on Scriptural ground. I propose, therefore, to adduce here passages 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 God 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 paraptômatos_), unto all men, unto condemnation (eis katakrima), so through one righteousness (di henos dikaiômatos, i.e. the obedience unto death of Jesus Christ), unto all men, unto life-justification (eis dikaiôsin zôês), where, it should be noticed,zôêsis 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 God, has the quality of conferringlife.
Transcriber's notes:
This book contains many fragments of Greek, so many that the convention of using "[Greek:…] to indicate transliterated Greek passages was abandoned in favor of using underscores to indicate Greek material. Transliteration was done according to the Project Gutenberg Greek How-To guidelines.
Underscores are also used to indicate italicized words, but in all cases such words are English words.
The sequence "[oe]" is used to indicate the Unicode oe-ligature character.