The Destiny of the Soul Part 33

We have now reached the last feature in the scheme of eschatology shadowed forth in the Apocalypse, the most obscure and difficult point of all, namely, the locality and the princ.i.p.al elements of the final felicity of the saved. The difficulty of clearly settling this question is twofold, arising, first, from the swift and partial glimpses which are all that the writer yields us on the subject, and, secondly, from the impossibility of deciding with precision how much of his language is to be regarded as figurative and how much as literal, where the poetic presentation of symbol ends and where the direct statement of fact begins. A large part of the book is certainly written in prophetic figures and images, spiritual visions, never meant to be accepted in a prosaic sense with severe detail. And yet, at the same time, all these imaginative emblems were, unquestionably, intended to foreshadow, in various kinds and degrees, doctrinal conceptions, hopes, fears, threats, promises, historical realities, past, present, or future. But to separate sharply the dress and the substance, the superimposed symbols and the underlying realities, is always an arduous, often an impossible, achievement. The writer of the Apocalypse plainly believed that the souls of all, except the martyrs, at death descended to the under world, and would remain there till after the second coming of Christ. But whether he thought that the martyrs were excepted, and would at death immediately rise into heaven and there await the fulfilment of time, is a disputed point. For our own part, we think it extremely doubtful, and should rather decide in the negative. In the first place, his expressions on this subject seem essentially figurative. He describes the prayers of the saints as being poured out from golden vials and burned as incense on a golden altar in heaven before the throne of G.o.d. "Under that altar," he says, "I saw the souls of them that were slain for the word of G.o.d." If the souls of the martyrs, in his belief, were really admitted into heaven, would he have conceived of them as huddled under the altar and not walking at liberty? Does not the whole idea appear rather like a rhetorical image than like a sober theological doctrine?

True, the scene is pictured in heaven; but then it is a picture, and not a conclusion. With De Wette, we regard it, not as a dogmatic, but as a poetical and prophetic, representation. And in regard to the seer's vision of the innumerable company of the redeemed in heaven, surrounding the throne and celebrating the praises of G.o.d and the Lamb, surely it is obvious enough that this, like the other affiliated visions, is a vision, by inspired insight, in the present tense, of what is yet to occur in the successive unfolding of the rapid scenes in the great drama of Christ's redemptive work, a prophetic vision of the future, not of what already is. We know that in Tertullian's time the idea was entertained by some that Christian martyrs, as a special allotment, should pa.s.s at once from their sufferings to heaven, without going, as all others must, into the under world; but the evidence preponderates with us, upon the whole, that no such doctrine is really implied in the Apocalypse. In the fourteenth chapter, the author describes the hundred and forty four thousand who were redeemed from among men, as standing with the Lamb on Mount Zion and hearing a voice from heaven singing a new song, which no man, save the hundred and forty four thousand, could learn. The probabilities are certainly strongest that this great company of the selected "first fruits unto G.o.d and the Lamb," now standing on the earth, had not yet been in heaven; for they only learn the heavenly song which is sung before the throne by hearing it chanted down from heaven in a voice like mult.i.tudinous thunders.

Finally, the most convincing proof that the writer did not suppose that the martyrs entered heaven before the second advent of Christ a proof which, taken by itself, would seem to leave no doubt on the subject is this. In the famous scene detailed in the twentieth chapter usually called by commentators the martyr scene it is said that "the souls of them that were beheaded for the word of G.o.d, and which had not worshipped the beast, lived and reigned with Christ a thousand years. This is the first resurrection."

Now, is it not certain that if the writer supposed these souls had never been in the under world, but in heaven, he could not have designated their preliminary descent from above as "the first resurrection," the first rising up? That phrase implies, we think, that all the dead were below: the faithful and chosen ones were to rise first to reign a while with Jesus, and after that the rest should rise to be judged. After that judgment, which was expected to be on earth in presence of the descended Lamb and his angels, the lost were to be plunged, as we have already seen, into the subterranean pit of torture, the unquenchable lake of fire. But what was to become of the righteous and redeemed? Whether, by the Apocalyptic representation, they were to remain forever on earth, or to ascend into heaven, is a question which has been zealously debated for over sixteen hundred years, and in some theological circles is still warmly discussed. Were the angels who came down to the earth with Christ to the judgment never to return to their native seats? Were they permanently to transfer their deathless citizenship from the sky to Judea? Were the const.i.tution of human nature and the essence of human society to be abrogated, and the members of the human family to cease enlarging, lest they should overflow the borders of the world? Was G.o.d himself literally to desert his ancient abode, and, with the celestial city and all its angelic hierarchy, float from the desolated firmament to Mount Zion, there to set up the central eternity of his throne. We cannot believe that such is the meaning, which the seer of the Apocalypse wished to convey by his symbolic visions and pictures, any more than we can believe that he means literally to say that he saw "a woman in heaven clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars," or that there were actually "armies in heaven, seated on white horses and clothed in fine linen, white and clean, which is the righteousness of saints." Our conviction is that he expected the Savior would ascend with his angels and the redeemed into heaven, the glorious habitation of G.o.d above the sky. He speaks in one place of the "temple of G.o.d in heaven, into which no man could enter until the seven plagues were fulfilled," and in another place says that the "great mult.i.tude of the redeemed are before the throne of G.o.d in heaven, and serve him day and night in his temple;" and in still another place he describes two prophets, messengers of G.o.d, who had been slain, as coming to life, "and hearing a great voice from heaven saying to them, 'Come up hither;' and they ascended up to heaven in a cloud, and their enemies beheld them." De Wette writes, "It is certain that an abstract conception of heavenly blessedness with G.o.d duskily hovers over the New Testament eschatology." We think this is true of the Book of Revelation.

It was a Persian Jewish idea that the original destination of man, had he not sinned, was heaven. The apostles thought it was a part of the mission of Christ to restore that lost privilege. We think the writer of the Apocalypse shared in that belief. His allusions to a new heaven and a new earth, and to the descent of a New Jerusalem from heaven, and other related particulars, are symbols neither novel nor violent to Jewish minds, but both familiar and expressive, to denote a purifying glorification of the world, the installation of a divine kingdom, and the brilliant reign of universal righteousness and happiness among men, as if under the very eyes of the Messiah and the very sceptre of G.o.d. The Christians shall reign in Jerusalem, which shall be adorned with indescribable splendors and shall be the centre of a world wide dominion, the saved nations of the earth surrounding it and "walking in the light of it, their kings bringing their glory and honor into it." "G.o.d shall wipe away all tears from their eyes, and there shall be no more death." That is, upon the whole, as we understand the scattered hints relevant to the subject to imply, when Christ returns to the Father with his chosen, he will leave a regenerated earth, with Jerusalem for its golden and peerless capital, peopled, and to be peopled, with rejoicing and immortal men, who will keep the commandments, be exempt from ancient evils, hold intimate communion with G.o.d and the Lamb, and, from generation to generation, pa.s.s up to heaven through that swift and painless change, alluded to by Paul, whereby it was intended at the first that sinless man, his corruptible and mortal putting on incorruption and immortality, should be fitted for the companionship of angels in the pure radiance of the celestial world, and should be translated thither without tasting the bitterness of death, which was supposed to be the subterranean banishment of the disembodied ghost.

CHAPTER IV.

PAUL'S DOCTRINE OF A FUTURE LIFE.

THE princ.i.p.al difficulty in arriving at the system of thought and faith in the mind of Paul arises from the fragmentary character of his extant writings. They are not complete treatises drawn out in independent statements,butspecial letters full of latent implications. They were written to meet particular emergencies, to give advice, to convey or ask information and sympathy, to argue or decide concerning various matters to a considerable extent of a personal or local and temporal nature. Obviously their author never suspected they would be the permanent and immensely influential doc.u.ments they have since become. They were not composed as orderly developments or full presentations of a creed, but rather as supplements to more adequate oral instruction previously imparted. He says to the Thessalonians, "Brethren, stand fast and hold the traditions which ye have been taught, whether by word or by our epistle." Several of his letters also perhaps many have been lost. He exhorts the Colossians to "read likewise the epistle from Laodicea." In his present First Epistle to the Corinthians he intimates that he had previously corresponded with them, in the words, "I wrote to you in a letter." There are good reasons, too, for supposing that he transmitted other epistles of which we have now no account. Owing, therefore, to the facts that his princ.i.p.al instructions were given by word of mouth, and that his surviving writings set forth no systematic array of doctrines, we have no choice left, if we desire to know what his opinions concerning the future life were, when deduced and arranged, but to exercise our learning and our faculties upon the imperfect discussions and the significant hints and clews in his extant epistles. Bringing these together, in the light of contemporary Pharisaic and Christian conceptions and opinions, we may construct a system from them which will represent his theory; somewhat as the naturalist from a few fragmentary bones describes the entire skeleton to which they belonged. As we proceed to follow this process, we must particularly remember the leading notions in the doctrinal belief of the Jews at that period, and the fact that Paul himself was "brought up at the feet of Gamaliel," "after the most straitest order of the sect, a Pharisee." When on trial at Jerusalem, he cried, "Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope of the resurrection of the dead I am called in question." We can hardly suppose that he would entirely throw off the influence and form of the Pharisaic dogmas and grasp Christianity in its pure spirituality. It is most reasonable to expect what we shall find actually the fact that he would mix the doctrinal and emotional results of his Pharisaic training with the teachings of Christ, thus forming a composite system considerably modified from any then existing. Indeed, a great many obscure texts in Paul may be made perspicuous by citations from the old Talmudists. Considering the value and the importance of this means of ill.u.s.trating the New Testament, it is neglected by modern commentators in a very remarkable manner.

In common with his countrymen and the Gentiles, Paul undoubtedly believed in a world of light and bliss situated over the sky, where the Deity, surrounded by his angels, reigns in immortal splendor. According to the Greeks, Zeus and the other G.o.ds, with a few select heroes, there lived an imperishable life.

According to the Hebrews, there was "the house of Jehovah," "the habitation of eternity," "the world of holy angels." The Old Testament contains many sublime allusions to this place. Jacob in his dream saw a ladder set up that reached unto heaven, and the angels were ascending and descending upon it. Fixing his eyes upon the summit, the patriarch exclaimed, not referring, as is commonly supposed, to the ground on which he lay, but to the opening in the sky through which the angels were pa.s.sing and repa.s.sing, "Surely this is the house of G.o.d and this the gate of heaven." Jehovah is described as "riding over the heaven of heavens;" as "treading upon the arch of the sky." The firmament is spoken of as the solid floor of his abode, where "he layeth the beams of his chambers in the waters," the "waters above," which the Book of Genesis says were "divided from the waters beneath." Though this divine world on high was in the early ages almost universally regarded as a local reality, it was not conceived by Jews or Gentiles to be the destined abode of human souls. It was thought to be exclusively occupied by Jehovah and his angels, or by the G.o.ds and their messengers. Only here and there were scattered a few dim traditions, or poetic myths, of a prophet, a hero, a G.o.d descended man, who, as a special favor, had been taken up to the supernal mansions. The common destination of the disembodied spirits of men was the dark,stupendous realms of the under world. As Augustine observes, "Christ died after many; he rose before any: by dying he suffered what many had suffered before; by rising he did what no one had ever done before."1 These ideas of the celestial and the infernal localities and of the fate of man were of course entertained by Paul when he became a Christian. A few texts by way of evidence of this fact will here suffice. "That at the name of Jesus every knee should bow, of those in heaven, and those on earth, and those under the earth." "He that descended first into the lower parts of the earth is the same also that ascended up far above all heavens." The untenableness of that explanation which makes the descent into the lower parts of the earth refer to Christ's descent to earth from his pre existent state in heaven must be evident, as it seems to us, to every mind. Irenaus, discussing this very text from Ephesians, exposes the absurdity and stigmatizes the heresy of those who say that the infernal world is this earth, ("qui dic.u.n.t inferos quidem esse hunc mundum.")2 "I knew a man caught up to the third heaven, . . .

caught up into paradise." The threefold heaven of the Jews, here alluded to, was, first, the region of the air, supposed to be inhabited by evil spirits. Paul repeatedly expresses this idea, as when he speaks of "the prince of the power of the air, the spirit that worketh in the children of disobedience," and when he says, "For we wrestle not against flesh and blood, but against princ.i.p.alities, against powers, against the rulers of the darkness, against wicked spirits in heavenly places." The second heaven comprised the region of the planetary bodies. The third lay beyond the firmament, and was the actual residence of G.o.d and the angelic hosts. These quotations, sustained as they are by the well known previous opinions of the Jews, as well as by numerous unequivocal texts in the writings of the other apostles and by many additional ones in those

1 Enarratio in Psalmum XC.

2 Adv. Hares. lib. v. cap. 31.

of Paul, are conclusive evidence that he believed in the received heaven above the blue ether and stellar dome, and in the received Hadean abyss beneath the earth. In the absence of all evidence to the contrary, every presumption justifies the supposition that he also believed as we know all his orthodox contemporaries did that that under world was the abode of all men after death, and that that over world was solely the dwelling place of G.o.d and the angels. Nay, we are not left to conjecture; for he expressly declares of G.o.d that he "dwelleth in the light which no man can approach unto." This conclusion will be abundantly established in the course of the following exposition.

With these preliminaries, we are prepared to see what was Paul's doctrine of death and of salvation. There are two prevalent theories on this subject, both of which we deem partly scriptural, neither of them wholly so. On the one extreme, the consistent disciple of Augustine the historic Calvinist attributes to the apostle the belief that the sin of Adam was the sole cause of literal death, that but for Adam's fall men would have lived on the earth forever or else have been translated bodily to heaven without any previous process of death. That such really was not the view held by Paul we are convinced. Indeed, there is one prominent feature in his faith which by itself proves that the disengagement of the soul from the material frame did not seem to him an abnormal event caused by the contingency of sin. We refer to his doctrine of two bodies, the "outward man" and the "inward man," the "earthly house" and the "heavenly house," the "natural body" and the "spiritual body." Neander says this is "an express a.s.sertion" of Paul's belief that man was not literally made mortal by sin, but was naturally destined to emerge from the flesh into a higher form of life.3 Paul thought that, in the original plan of G.o.d, man was intended to drop his gross, corruptible body and put on an incorruptible one, like the "glorious body" of the risen Christ. He distinctly declares, "Flesh and blood cannot inherit the kingdom of G.o.d." Therefore, we cannot interpret the word "death" to mean merely the separation of the soul from its present tabernacle, when he says, "By one man sin entered into the world, and death by sin; and so death pa.s.sed upon all men." On the other extreme, the fully developed Pelagian the common Unitarian holds that the word "death" is always used in the arguments of Paul in a spiritual or figurative sense, merely meaning moral alienation from G.o.d in guilt, misery, and despair. Undoubtedly it is used thus in many instances, as when it is written, "I was alive without the law once; but, when the commandment came, sin rose to life, and I died." But in still more numerous cases it means something more than the consciousness of sin and the resulting wretchedness in the breast, and implies something external, mechanical, visible, as it were. For example, "Since by man came death, by man came also the resurrection of the dead." Any one who reads the context of this sentence may see that the terms "death"

and "resurrection" ant.i.thetically balance each other, and refer not to an inward experience, but to an outward event, not to a moral change, but to the physical descent and resurrection. It is certain that here the words are not employed in a moral sense. The phraseology Paul uses in stating the connection of the sin of Adam with death, the connection of the resurrection of Christ with immortal life, is too peculiar, emphatic, and extensive not to be loaded with

3 Planting and Training, Ryland's trans. p. 240.

a more general and vivid significance than the simple unhappiness of a sense of guilt, the simple peace and joy of a reconciled conscience. The advocates, then, of both theories the Calvinist a.s.serting that Paul supposed sin to be the only reason why we do not live eternally in the world with our present organization, and the Rationalist a.s.serting that the apostle never employs the word "death" except with a purely interior signification are alike beset by insuperable difficulties, perplexed by pa.s.sages which defy their fair a.n.a.lysis and force them either to use a violent interpretation or to confess their ignorance.

We must therefore seek out some third view, which, rejecting the errors, shall combine the truths and supply the defects of the two former. We have now to present such a view, a theory of the Pauline doctrine of the last things which obviously explains and fills out all the related language of the epistles. We suppose he unfolded it fully in his preaching, while in his supplementary and personal letters he only alludes to such disconnected parts of it as then rose upon his thoughts. A systematic development of it as a whole, with copious allusions and labored defences, was not needed then, as it might seem to us to have been. For the fundamental notions on which it rested were the common belief of the nation and age. Geology and astronomy had not disturbed the credit of a definitely located Hades and heaven, nor had free metaphysics sharpened the common mind to skeptical queries. The view itself, as we conceive it occupied the mind of Paul, is this.

Death was a part of the creative plan for us from the first, simply loosing the spirit from its corruptible body, clothing it with an ethereal vehicle, and immediately translating it to heaven. Sin marred this plan, alienated us from the Divine favor, introduced all misery, physical and moral, and doomed the soul, upon the fall of its earthly house, to descend into the slumberous gloom of the under world. Thus death was changed from a pleasant organic fulfilment and deliverance, spiritual invest.i.ture and heavenly ascent, to a painful punishment condemning the naked ghost to a residence below the grave. As Ewald says, through Adam's sin "death acquired its significance as pain and punishment."4 Herein is the explanation of the word "death" as used by Paul in reference to the consequence of Adam's offence.

Christ came to reveal the free grace and gift of G.o.d in redeeming us from our doom and restoring our heavenly destiny. This he exemplified, in accordance with the Father's will, by dying, descending into the dreary world of the dead, vanquishing the forces there, rising thence, and ascending to the right hand of the throne of heaven as our forerunner. On the very verge of the theory just stated as Paul's, Neander hovers in his exposition of the apostle's views, but fails to grasp its theological scope and consequences. Krabbe declares that "death did not arise from the native perishableness of the body, but from sin."5 This statement Neander controverts, maintaining that "sin introduced no essential change in the physical organization of man, but merely in the manner in which his earthly existence terminates. Had it not been for sin, death would have been only the form of a higher development of life."6 Exactly so. With innocence, the soul at death

4 Sendschreiben des Apostels Paulus, s. 210.

5 Die Lehre von oer Sunde und vom Tode, cap. xi, s. 192.

6 Neander's Planting and Training, book vi. ch. 1.

would have ascended pleasantly, in a new body, to heaven; but sin compelled it to descend painfully, without any body, to Hades. We will cite a few of the princ.i.p.al texts from which this general outline has been inferred and constructed.

The substance of the fifth chapter of the Epistle to the Romans may be thus stated. As by the offence of one, sin entered into the world, and the judgment of the law came upon all men in a sentence of condemnation unto death, so by the righteousness of one, the free gift of G.o.d came upon all men in a sentence of justification unto life; that as sin, by Adam's offence, hath reigned unto death, so grace, by Christ's righteousness, might reign unto eternal life. Now, we maintain that the words "death" and "life"

cannot in the present instance be entirely explained, in a spiritual sense, as signifying disturbance and woe in the breast, or peace and bliss there, because the whole connected discourse is not upon the internal contingent experience of individuals, but upon the common necessity of the race, an objective sentence pa.s.sed upon humanity, followed by a public gift of reversal and annulment. So, too, we deny that the words can be justly taken, in their strictly literal sense, as meaning cessation or continuance of physical existence on the earth, because, in the first place, that would be inconsistent with the doctrine of a spiritual body within the fleshly one and of a glorious inheritance reserved in heaven, a doctrine by which Paul plainly shows that he recognised a natural organic provision, irrespective of sin, for a change in the form and locality of human existence. Secondly, we submit that death and life here cannot mean departure from the body or continuance in it, because that is a matter with which Christ's mission did in no way interfere, but left exactly as it was before; whereas, in the thing really meant by Paul, Christ is represented as standing, at least partially, in the same relation between life and men that Adam stands in between death and men.

The reply to the question, What is that relation? will at once define the genuine signification of the terms "death" and "life"

in the instance under review. And thus it is to be answered. The death brought on mankind by Adam was not only internal wretchedness, but also the condemnation of the disembodied soul to the under world; the life they were a.s.sured of by Christ was not only internal blessedness, but also the deliverance of the soul from its subterranean prison and its reception into heaven in a "body celestial," according to its original destiny had sin not befallen. This interpretation is explicitly put forth by Theodoret in his comments on this same pa.s.sage, (Rom. v. 15-18.) He says, "There must be a correspondence between the disease and the remedy. Adam's sin subjected him to the power of death and the tyranny of the devil. In the same manner that Adam was compelled to descend into the under world, we all are a.s.sociates in his fate. Thus, when Christ rose, the whole humankind partook in his vivification."7 Origen also and who, after the apostles themselves, knew their thoughts and their use of language better than he? emphatically declares in exposition of the expression of Paul, "the wages of sin is death" that "the

7 Impatib., dialogue iii. pp. 132, 133, ed. Sirmondi.

under world in which souls are detained is called death."8

"As in Adam all die, even so in Christ shall all be made alive."

These words cannot be explained, "As in Adam the necessity of physical death came on all, so in Christ that necessity shall be removed," because Christ's mission did not touch physical death, which was still reigning as ever, before Paul's eyes. Neither can the pa.s.sage signify, "As through Adam wretchedness is the portion of every heart of man, so through Christ blessedness shall be given to every heart," because, while the language itself does not hint that thought, the context demonstrates that the real reference is not to an inward experience, but to an outward event, not to the personal regeneration of the soul, but to a general resurrection of the dead. The time referred to is the second coming of Christ; and the force of the text must be this: As by our bodily likeness to the first man and genetic connection with him through sin we all die like him, that is, leave the body and go into the under world, and remain there, so by our spiritual likeness to the second man and redeeming connection with him through the free grace of G.o.d we shall all rise thence like him, revived and restored. Adam was the head of a condemned race, doomed to Hades by the visible occurrence of death in lineal descent from him; Christ is the head of a pardoned race, destined for heaven in consonance with the plain token of his resurrection and ascension. Again, the apostle writes, "In the twinkling of an eye, at the last trump, the dead shall be raised incorruptible, and we (who are then living) shall be changed; for this corruptible must put on incorruption, and this mortal immortality.

Then shall be brought to pa.s.s the saying that is written, 'Death is swallowed up in victory?" O Death, where is thy sting? O Hades, where is thy victory?'" The writer evidently exults in the thought that, at the second coming of Christ, death shall lose its retributive character and the under world be baffled of its expected prisoners, because the living shall instantly experience the change of bodies fitting them to ascend to heaven with the returning and triumphant Lord. Paul also announces that "Jesus Christ hath abolished death and hath brought life and immortality to light." The word "death" here cannot mean physical dissolution, because Christ did not abolish that. It cannot denote personal sin and unhappiness, because that would not correspond with and sustain the obvious meaning of the contrasted member of the sentence. Its adequate and consistent sense is this. G.o.d intended that man should pa.s.s from a preliminary existence on earth to an eternal life in heaven; but sin thwarted this glorious design and altered our fate to a banishment into the cheerless under world.

But now, by the teachings and resurrection of Christ, we are a.s.sured that G.o.d of his infinite goodness has determined freely to forgive us and restore our original destination. Our descent and abode below are abolished and our heavenly immortality made clear.

"We earnestly desire to be clothed upon with our house which is from heaven, if so be that, being clothed, we shall not be found naked. Not that we desire to be unclothed, but clothed upon, that mortality may be swallowed up of life."

8 Comm. in Epist. ad Rom. lib. vi. cap. 6, sect. 6. Also see Jerome, Comm. in Ecc. iii. 21. Professor Mau, in his able treatise "Von dem Tode dem Solde der Sunden, and der Aufhebung desselben durch die Auferstehung Christi," cogently argues, against Krabbe, that death as the punishment of sin is not bodily dissolution, but wretchedness and condemnation to the under world, (amandatio Orc.u.m.) In Pelt's Theologische Mitarbeiten, 1838, heft ii. ss.

107-108.

In these remarkable words the apostle expresses several particulars of what we have already presented as his general doctrine. He states his conviction that, when his "earthly house of this tabernacle" dissolves, there is a "divinely constructed, heavenly, and eternal house" prepared for him. He expresses his desire at the coming of the Lord not to be dead, but still living, and then to be divested of his earthly body and invested with the heavenly body, that thus, being fitted for translation to the incorruptible kingdom of G.o.d, he might not be found a naked shadow or ghost in the under world. Ruckert says, in his commentary, and the best critics agree with him, "Paul herein desires to become immortal without pa.s.sing the gates of death." Language similar to the foregoing in its peculiar phrases is found in the Jewish Cabbala.

The Zohar describes the ascent of the soul to heaven clothed with splendor, and afterwards ill.u.s.trates its meaning in these terms: "As there is given to the soul a garment with which she is clothed in order to establish her in this world, so there is given her a garment of heavenly splendor in order to establish her in that world."9 So in the "Ascension of Isaiah the Prophet" an apocryphal book written by some Jewish Christian as early, without doubt, as the close of the second century the following pa.s.sages occur.

Speaking of what was revealed to him in heaven, the prophet says, "There I saw all the saints, from Adam, without the clothing of the flesh: I viewed them in their heavenly clothing like the angels who stood there in great splendor." Again he says, "All the saints from heaven in their heavenly clothing shall descend with the Lord and dwell in this world, while the saints who have not died shall be clothed like those who come from heaven. Then the general resurrection will take place and they will ascend together to heaven."10 Schoettgen, commenting on this text, (2 Cor. v. 2, ) likewise quotes a large number of examples of like phraseology from Rabbinical writers. The statements thus far made and proofs offered will be amply ill.u.s.trated and confirmed as we go on to consider the chief component parts of the Pauline scheme of the last things. For, having presented the general outline, it will be useful, in treating so complex and difficult a theme, to a.n.a.lyze it by details.

We are met upon the threshold of our inquiry by the essential question, What, according to Paul, was the mission of Christ? What did he accomplish? A clear reply to this question comprises three distinct propositions. First, the apostle plainly represents the resurrection, and not the crucifixion, as the efficacious feature in Christ's work of redemption. When we recollect the almost universal prevalence of the opposite notion among existing sects, it is astonishing how clear it is that Paul generally dwells upon the dying of Christ solely as the necessary preliminary to his rising. "If Christ be not risen, then is our preaching vain, and your faith also is vain: ye are yet in your sins." These words are irreconcilable with that doctrine which connects our "justification" with the atoning death, and not with the typical resurrection, of Christ. "That Christ died for our sins, and that he was buried, and that he rose again the third day." To place a vicarious stress upon the first clause of this text is as arbitrary as it would be to place it upon the second; but naturally emphasize the third clause,

9 Laurence, Ascensio Isaia Vatis, appendix, p. 168.

10 Laurence, Ascensio Isaia atis, cap. 9, v. 7, 9; cap. 4.

and all is clear. The inferences and exhortations drawn from the mission of Christ are not usually connected in any essential manner with his painful death, but directly with his glorious resurrection out from among the dead unto the heavenly blessedness. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."

Sinking into the water, when "buried by baptism into the death of Christ," was, to those initiated into the Christian religion, a symbol of the descent of Christ among the dead; rising out of the water was a symbol of the ascent of Christ into heaven. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of G.o.d." When Paul cries, exultingly, "Thanks be to G.o.d, who through Christ giveth us the victory over the sting of death and the strength of sin," Jerome says, "We cannot and dare not interpret this victory otherwise than by the resurrection of the Lord."11 Commenting on the text "To this end Christ both died and lived again, that he might reign both over the dead and the living," Theodoret says that Christ, going through all these events, "promised a resurrection to us all." Paul makes no appeal to us to believe in the death of Christ, to believe in the atoning sacrifice of Christ, but he unequivocally affirms, "If thou shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved." Paul conceived that Christ died in order to rise again and convince men that the Father would freely deliver them from the bondage of death in the under world. All this took place on account of sin, was only made requisite by sin, one of whose consequences was the subterranean confinement of the soul, which otherwise, upon deserting its clayey tent, would immediately have been clothed with a spiritual body and have ascended to heaven. That is to say, Christ "was delivered because of our offences and was raised again because of our justification." In Romans viii. 10 the preposition occurs twice in exactly the same construction as in the text just quoted. In the latter case the authors of the common version have rendered it "because of." They should have done so in the other instance, in accordance with the natural force and established usage of the word in this connection. The meaning is, Our offences had been committed, therefore Christ was delivered into Hades; our pardon had been decreed, therefore Christ was raised into heaven. Such as we have now stated is the real material which has been distorted and exaggerated into the prevalent doctrine of the vicarious atonement, with all its dread concomitants.12 The believers of that doctrine suppose themselves obliged to accept it by the language of the epistles. But the view above maintained as that of Paul solves every difficulty and gives an intelligent and consistent meaning to all the phrases usually thought to legitimate the Calvinistic scheme of redemption. While we deny the correctness of the Calvinistic interpretation of those pa.s.sages in which occur such expressions as "Christ gave himself for us," "died for our sins," we also affirm the inadequacy

11 Comm. in Osee, lib. iii. cap. 13.

12 Die Lehre von Christi Hollenfahrt nach der Heil. Schrift, der altesten Kirche, den Christlichen Symbolen, und nach ihrer unendlichen Wichtigkeit und vielumfa.s.senden Bedeutung dargestellt, von Joh. Ludwig Konig. The author presents in this work an irresistible array of citations and authorities. In an appendix he gives a list of a hundred authors on the theme of Christ's descent into h.e.l.l.

of the explanations of them proposed by Unitarians, and a.s.sert that their genuine force is this. Christ died and rose that we might be freed through faith from the great entailed consequence of sin, the bondage of the under world; beholding, through his ascension, our heavenly destination restored. "G.o.d made him, who knew no sin, to be sin on our account, that we might become the righteousness of G.o.d in him," might through faith in him be a.s.sured of salvation. In other words, Christ, who was not exposed to the evils brought on men by sin, did not think his divine estate a thing eagerly to be retained, but descended to the estate of man, underwent the penalties of sin as if he were himself a sinner, and then rose to the right hand of G.o.d, by this token to a.s.sure men of G.o.d's gracious determination to forgive them and reinstate them in their forfeited primal privileges. "If we be reconciled by his death, much more shall we be saved by his life."

That is, if Christ's coming from heaven as an amba.s.sador from G.o.d to die convinces us of G.o.d's pardoning good will towards us, much more does his rising again into heaven, where he now lives, deliver us from the fear of the under world condemnation and a.s.sure us of the heavenly salvation. Except in the light and with the aid of the theory we have been urging, a large number of texts like the foregoing cannot, as we think, be interpreted without constructive violence, and even with that violence cannot convey their full point and power.

Secondly, in Paul's doctrine of the redeeming work of Christ we recognise something distinct from any subjective effect in animating and purifying the hearts and lives of men. "Christ hath redeemed us from the curse of the law." "In Christ we have redemption through his blood, even the forgiveness of sins."

Nothing but the most desperate exegesis can make these and many similar texts signify simply the purging of individual b.r.e.a.s.t.s from their offences and guilt. Seeking the genuine meaning of Paul, we are forced to agree with the overwhelming majority of the critics and believers of all Christendom, from the very times of the apostles till now, and declare that these pa.s.sages refer to an outward deliverance of men by Christ, the removal by him of a common doom resting on the race in consequence of sin. What Paul supposed that doom was, and how he thought it was removed, let us try to see. It is necessary to premise that in Paul's writings the phrase "the righteousness of G.o.d" is often used by metonymy to mean G.o.d's mode of accounting sinners righteous, and is equivalent to "the Christian method of salvation." "By the deeds of the law no flesh shall be justified; but the righteousness of G.o.d without the law is manifested, freely justifying them through the redemption that is in Christ." How evidently in this verse "the righteousness of G.o.d" denotes G.o.d's method of justifying the guilty by a free pardon proclaimed through Christ! The apostle employs the word "faith" in a kindred technical manner, sometimes meaning by it "promise," sometimes the whole evangelic apparatus used to establish faith or prove the realization of the promise.

"What if some did not believe? Shall their unbelief make the faith of G.o.d without effect?" Evidently by "faith" is intended "promise"

or "purpose." "Is the law against the promises of G.o.d? G.o.d forbid!

But before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed." Here "faith" plainly means the object of faith, the manifested fulfilment of the promises: it means the gospel. Again, "Whereof he hath offered faith to all, in that he hath raised him from the dead." "Hath offered faith" here signifies, unquestionably, as the common version well expresses it, "hath given a.s.surance," or hath exemplified the proof. "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."

In this instance "faith" certainly means Christianity, in contradistinction to Judaism, and "justification by faith" is equivalent to "salvation by the grace of G.o.d, shown through the mission of Christ." It is not so much internal and individual in its reference as it is public and general. We believe that no man, sacredly resolved to admit the truth, can study with a purposed reference to this point all the pa.s.sages in Paul's epistles where the word "faith" occurs, without being convinced that for the most part it is used in an objective sense, in contradistinction to the law, as synonymous with the gospel, the new dispensation of grace.

Therefore "justification by faith" does not usually mean salvation through personal belief, either in the merits of the Redeemer or in any thing else, but it means salvation by the plan revealed in the gospel, the free remission of sins by the forbearance of G.o.d.

In those instances where "faith" is used in a subjective sense for personal belief, it is never described as the effectual cause of salvation, but as the condition of personal a.s.surance of salvation. Grace has outwardly come to all; but only the believers inwardly know it. This Pauline use of terms in technical senses lies broadly on the face of the Epistles to the Romans and the Galatians. New Testament lexicons and commentaries, by the best scholars of every denomination, acknowledge it and ill.u.s.trate it.

Mark now these texts. "And by him all that believe are justified from all things from which ye could not be justified by the law of Moses." "To declare his righteousness, that he might be just and the justifier of him that believeth in Jesus." "What things were gain to me [under Judaism] I counted loss in comparison with Christ, that I may be found in him, not having mine own righteousness, which is of the law, but the righteousness which is of G.o.d through faith in Christ." "By the deeds of the law no man can be justified," "but ye are saved through faith." We submit that these pa.s.sages, and many others in the epistles, find a perfect explanation in the following outline of faith, commenced in the mind of Paul while he was a Pharisee, completed when he was a Christian. The righteousness of the law, the method of salvation by keeping the law, is impossible. The sin of the first man broke that whole plan and doomed all souls helplessly to the under world. If a man now should keep every t.i.ttle of the law without reservation, it would not release him from the bondage below and secure for him an ascent to heaven. But what the law could not do is done for us in Christ. Sin having destroyed the righteousness of the law, that is, the fatal penalty of Hades having rendered salvation by the law impossible, the righteousness of G.o.d, that is, a new method of salvation, has been brought to light. G.o.d has sent his Son to die, descend into the under world, rise again, and return to heaven, to proclaim to men the glorious tidings of justification by faith, that is, a dispensation of grace freely annulling the great consequence of sin and inviting them to heaven in the Redeemer's footsteps. Paul unequivocally declares that Christ broke up the bondage of the under world by his irresistible entrance and exit, in the following text: "When he had descended first into the lower parts of the earth, he ascended up on high, leading a mult.i.tude of captives." What can be plainer than that?

The same thought is also contained in another pa.s.sage, a pa.s.sage which was the source of those tremendous pictures so frequent in the cathedrals of the Middle Age, Christus spoliat Infernum: "G.o.d hath forgiven you all trespa.s.ses, blotting out the handwriting of ordinances that was against us, and took it away, nailing it to Christ's cross; and, having spoiled princ.i.p.alities and powers, he made a show of them, openly triumphing over them in Christ." The entire theory which underlies the exposition we have just set forth is stated in so many words in the pa.s.sage we next cite. For the word "righteousness" in order to make the meaning more perspicuous we simply subst.i.tute "method of salvation," which is unquestionably its signification here. "They [the Jews] being ignorant of G.o.d's method of salvation, and going about to establish their own method, have not submitted themselves unto G.o.d's. For Christ is the end of the law for a way of salvation to every one that believeth. For Moses describeth the method of salvation which is of the law, that the man who doeth these things shall be blessed in them. But the method of salvation which is of faith ["faith" here means the gospel, Christianity] speaketh on this wise: Say not in thy heart, 'Who shall ascend into heaven?'

that is, to bring Christ down; or, 'Who shall descend into the under world?' that is, to bring up Christ again from among the dead." This has been done already, once for all. "And if thou shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved." The apostle avows that his "heart's desire and his prayer unto G.o.d for Israel is, that they may be saved;" and he a.s.serts that they cannot be saved by the law of Moses, but only by the gospel of Christ; that is, "faith;" that is, "the dispensation of grace."