The Destiny of the Soul Part 38

"Where'er the gospel comes, It spreads diviner light; It calls dead sinners from their tombs And gives the blind their sight."

And in the latter days, when it has done its work, and the glorious measure of human redemption is full, liberty, intelligence, and love shall stand hand in hand on the mountain summits and raise up the long generations of the dead to behold the completed fruits of their toils. In this figurative moral sense Jesus probably spoke when he said, "Thou shalt be recompensed at the resurrection of the just." He referred simply to the rewards of the virtuous in the state beyond the grave. The phraseology in which he clothed the thought he accommodatingly adopted from the current speech of the Pharisees. They unquestionably meant by it the group of notions contained in their dogma of the destined physical restoration of the dead from their sepulchres at the advent of the Messiah. And it seems perfectly plain to us, on an impartial study of the record, that the evangelist, in reporting his words, took the Pharisaic dogma, and not merely the Christian truth, with them. But that Jesus himself modified and spiritualized the meaning of the phrase when he employed it, even as he did the other contemporaneous language descriptive of the Messianic offices and times, we conclude for two reasons. First, he certainly did often use language in that spiritual way, dressing in bold metaphors moral thoughts of inspired insight and truth. Secondly, the moral doctrine is the only one that is true, or that is in keeping with his penetrative thought. The notion of a physical resurrection is an error borrowed most likely from the Persians by the Pharisees, and not belonging to the essential elements of Christianity. The notion being prevalent at the time in Judea, and being usually expressed in certain appropriated phrases, when Christ used those phrases in a true spiritual sense the apostles would naturally apprehend from them the carnal meaning which already filled their minds in common with the minds of their countrymen.

The word Hades, translated in the English New Testament by the word "h.e.l.l," a word of nearly the same etymological force, but now conveying a quite different meaning, occurs in the discourses of Jesus only three several times. The other instances of its use are repet.i.tions or parallels. First, "And thou, Capernaum, which art exalted to heaven, shalt be brought down to the under world;" that is, the great and proud city shall become powerless, a heap of ruins. Second, "Upon this rock I will found my Church, and the gates of the under world shall not prevail against it;" that is, the powers of darkness, the opposition of the wicked, the strength of evil, shall not destroy my religion; in spite of them it shall a.s.sert its organization and overcome all obstacles.

The remaining example of the Savior's use of this word is in the parable of Dives and Lazarus. The rich man is described, after death, as suffering in the under world. Seeing the beggar afar off in Abraham's bosom, he cries, "Father Abraham, pity me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame." Well known fancies and opinions are here wrought up in scenic form to convey certain moral impressions. It will be noticed that the implied division of the under world into two parts, with a gulf between them, corresponds to the common Gentile notion of an Elysian region of delightful meadows for the good and a Tartarean region of blackness and fire for the bad, both included in one subterranean kingdom, but divided by an interval. 4

The dramatic details of the account Lazarus being borne into bliss by angels, Dives asking to have a messenger sent from bale to warn his surviving brothers rest on opinions afloat among the Jews of that age, derived from the Persian theology. Zoroaster prays, "When I shall die, let Aban and Bahman carry me to the bosom of joy."5 And it was a common belief among the Persians that souls were at seasons permitted to leave purgatory and visit their relatives on earth.6 It is evident that the narrative before us is not a history to be literally construed, but a parable to be carefully a.n.a.lyzed. The imagery and the particulars are to be laid aside, and the central thoughts to be drawn forth. Take the words literally, that the rich man's immaterial soul, writhing in flames, wished the tip of a finger dipped in water to cool his tongue, and they are ridiculous. Take them figuratively, as a type of unknown spiritual anguish, and they are awful. Besides, had Christ intended to teach the doctrine of a local burning h.e.l.l, he surely would have enunciated it in plain words, with solemn iteration and explanatory amplifications, instead of merely insinuating it incidentally, in metaphorical

4 See copious ill.u.s.trations by Rosenmuller, in Luc. cap. xvi. 22, 23.

"Hic locus est partes ubi se via findit in ambas: Dextera, qua Ditis magni sub moenia tendit; Hac iter Elysium n.o.bis: at lava malorum Exercet poenas, et ad impia Tartara mitt.i.t."

5 Rhode, Heilige Sage des Zendvolks, s. 408.

6 Ibid. s. 410.

terms, in a professed parable. The sense of the parable is, that the formal distinctions of this world will have no influence in the allotments of the future state, but will often be reversed there; that a righteous Providence, knowing every thing here, rules hereafter, and will dispense compensating justice to all; that men should not wait for a herald to rise from the dead to warn them, but should heed the instructions they already have, and so live in the life that now is, as to avoid a miserable condemnation, and secure a blessed acceptance, in the life that is to come. By inculcating these truths in a striking manner, through the aid of a parable based on the familiar poetical conceptions of the future world and its scenery, Christ no more endorses those conceptions than by using the Messianic phrases of the Jews he approves the false carnal views which they joined with that language. To interpret the parable literally, then, and suppose it meant to teach the actual existence of a located h.e.l.l of fire for sinners after death, is to disregard the proprieties of criticism.

"Gehenna," or the equivalent phrase, "Gehenna of fire,"

unfortunately translated into our tongue by the word "h.e.l.l," is to be found in the teachings of Christ in only five independent instances, each of which, after tracing the original Jewish usage of the term, we will briefly examine. Gehenna, or the Vale of Hinnom, is derived from two Hebrew words, the first meaning a vale, the second being the name of its owner. The place thus called was the eastern part of the beautiful valley that forms the southern boundary of Jerusalem. Here Moloch, the horrid idol G.o.d worshipped by the Ammonites, and by the Israelites during their idolatrous lapses, was set up. This monstrous idol had the head of an ox and the body of a man. It was hollow; and, being filled with fire, children were laid in its arms and devoured alive by the heat. This explains the terrific denunciations uttered by the prophets against those who made their children pa.s.s through the fire to Moloch. The spot was sometimes ent.i.tled Tophet, a place of abhorrence; its name being derived, as some think, from a word meaning to vomit with loathing, or, as others suppose, from a word signifying drum, because drums were beaten to drown the shrieks of the burning children. After these horrible rites were abolished by Josiah, the place became an utter abomination. All filth, the offal of the city, the carca.s.ses of beasts, the bodies of executed criminals, were cast indiscriminately into Gehenna. Fires were kept constantly burning to prevent the infection of the atmosphere from the putrifying ma.s.s. Worms were to be seen preying on the relics. The primary meaning, then, of Gehenna, is a valley outside of Jerusalem, a place of corruption and fire, only to be thought of with execration and shuddering.

Now, it was not only in keeping with Oriental rhetoric, but also natural in itself, that figures of speech should be taken from these obvious and dreadful facts to symbolize any dire evil. For example, how naturally might a Jew, speaking of some foul wretch, and standing, perhaps, within sight of the place, exclaim, "He deserves to be hurled into the fires of Gehenna!" So the term would gradually become an accepted emblem of abominable punishment. Such was the fact; and this gives a perspicuous meaning to the word without supposing it to imply a fiery prison house of anguish in the future world. Isaiah threatens the King of a.s.syria with ruin in these terms: "Tophet is ordained of old, and prepared for the king: it is made deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it." The prophet thus portrays, with the dread imagery of Gehenna, approaching disaster and overthrow. A thorough study of the Old Testament shows that the Jews, during the period which it covers, did not believe in future rewards and punishments, but expected that all souls without discrimination would pa.s.s their shadowy dream lives in the silence of Sheol.

Between the termination of the Old Testament history and the commencement of the New, various forms of the doctrine of future retribution had been introduced or developed among the Jews. But during this period few, if any, decisive instances can be found in which the image of penal fire is connected with the future state.

On the contrary, "darkness," "gloom," "blackness," "profound and perpetual night," are the terms employed to characterize the abode and fate of the wicked.

Josephus says that, in the faith of the Pharisees, "the worst criminals were banished to the darkest part of the under world."

Philo represents the depraved and condemned as "groping in the lowest and darkest part of the creation. The word Gehenna is rarely found in the literature of this time, and when it is it commonly seems to be used either simply to denote the detestable Vale of Hinnom, or else plainly as a general symbol of calamity and horror, as in the elder prophets.

But in some of the Targums, or Chaldee paraphrases of the Hebrew Scriptures, especially in the Targum of Jonathan ben Uzziel, we meet repeated applications of the word Gehenna to signify a punishment by fire in the future state.7 This is a fact about which there can be no question. And to the doc.u.ments showing such a usage of the word, the best scholars are pretty well agreed in a.s.signing a date as early as the days of Christ. The evidence afforded by these Targums, together with the marked application of the term by Jesus himself, and the similar general use of it immediately after both by Christians and Jews, render it not improbable that Gehenna was known to the contemporaries of the Savior as the metaphorical name of h.e.l.l, a region of fire, in the under world, where the reprobate were supposed to be punished after death. But admitting that, before Christ began to teach, the Jews had modified their early conception of the under world as the silent and sombre abode of all the dead in common, and had divided it into two parts, one where the wicked suffer, called Gehenna, one where the righteous rest, called Paradise, still, that modification having been borrowed, as is historically evident, from the Gentiles, or, if developed among themselves, at all events unconnected with revelation, of course Christianity is not involved with the truth or falsity of it, is not responsible for it. It does not necessarily follow that Jesus gave precisely the same meaning to the word Gehenna that his contemporaries or successors did. He may have used it in a modified emblematic sense, as he did many other current terms. In studying his language, we should especially free our minds both from the tyranny of pre Christian notions and dogmas and from the a.s.sociations and influences of modern creeds, and seek to interpret it in the light of his own instructions and in the spirit of his own mind.

We will now examine the cases in which Christ uses the term Gehenna, and ask what it means.

First: "Whosoever shall say to his brother, Thou vile wretch!

shall be in danger of the fiery Gehenna." Interpret this literally, and it teaches that whosoever calls his brother a

7 Gesenius, Hebrew Thesaurus, Ge Hinnom.

wicked apostate is in danger of being thrown into the filthy flames in the Vale of Hinnom. But no one supposes that such was its meaning. Jesus would say, as we understand him, "I am not come to destroy, but to fulfil, the law; to show how at the culmination of the old dispensation a higher and stricter one opens. I say unto you, that, unless your righteousness exceeds that of the Pharisees, you cannot enter the kingdom of heaven. The conditions of acceptance under the new order are far more profound and difficult than under the old. That said, Whosoever commits murder shall be exposed to legal punishment from the public tribunal.

This says, An invisible inward punishment, as much to be dreaded as the judgments of the Sanhedrim, shall be inflicted upon those who harbor the secret pa.s.sions that lead to crime; whosoever, out of an angry heart, insults his brother, shall be exposed to spiritual retributions typified by the horrors of yon flaming valley. They of old time took cognizance of outward crimes by outward penalties. I take cognizance of inward sins by inward returns more sure and more fearful."

Second: "If thy right eye be a source of temptation to thee, pluck it out and fling it away; for it is better for thee that one of thy members perish than that thy whole body should be cast into Gehenna." Give these words a literal interpretation, and they mean, "If your eyes or your hands are the occasions of crime, if they tempt you to commit offences which will expose you to public execution, to the ignominy and torture heaped upon felons put to a shameful death and then flung among the burning filth of Gehenna, pluck them out, cut them off betimes, and save yourself from such a frightful end; for it is better to live even thus maimed than, having a whole body, to be put to a violent death." No one can suppose that Jesus meant to convey such an idea as that when he uttered these words. We must, then, attribute a deeper, an exclusively moral, significance to the pa.s.sage. It means, "If you have some bosom sin, to deny and root out which is like tearing out an eye or cutting off a hand, pause not, but overcome and destroy it immediately, at whatever cost of effort and suffering; for it is better to endure the pain of fighting and smothering a bad pa.s.sion than to submit to it and allow it to rule until it acquires complete control over you, pervades your whole nature with its miserable unrest, and brings you at last into a state of woe of which Gehenna and its dreadful a.s.sociations are a fit emblem." A verse spoken, according to Mark, in immediate connection with the present pa.s.sage, confirms the figurative sense we have attributed to it: "Whosoever shall cause one of these little ones that believe in me to fall, it were better for him that a millstone were hanged around his neck and he were plunged into the midst of the sea;" that is, in literal terms, a man had better meet a great calamity, even the loss of life, than commit a foul crime and thus bring the woe of guilt upon his soul.

The phrase, "their worm dieth not, and their fire is not quenched," is a part of the imagery naturally suggested by the scene in the Valley of Hinnom, and was used to give greater vividness and force to the moral impression of the discourse. By an interpretation resulting either from prejudice or ignorance, it is generally held to teach the doctrine of literal fire torments enduring forever. It is a direct quotation from a pa.s.sage in Isaiah which signifies that, in a glorious age to come, Jehovah will cause his worshippers to go forth from new moon to new moon and look upon the carca.s.ses of the wicked, and see them devoured by fire which shall not be quenched and gnawed by worms which shall not die, until the last relics of them are destroyed.

Third: "Fear not them that kill the body but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in Gehenna." A similar use of figurative language, in a still bolder manner, is found in Isaiah. Intending to say nothing more than that a.s.syria should be overthrown and crushed, the prophet bursts out, "Under the glory of the King of a.s.syria Jehovah shall kindle a burning like the burning of a fire; and it shall burn and devour his thorns and his briers in one day, and shall consume the glory of his forest and of his fruitful field, both soul and body." Reading the whole pa.s.sage in Matthew with a single eye, its meaning will be apparent. We may paraphrase it thus. Jesus says to his disciples, "You are now going forth to preach the gospel. My religion and its destinies are intrusted to your hands. As you go from place to place, be on your guard; for they will persecute you, and scourge you, and deliver you up to death. But fear them not. It is enough for the disciple that he be as his master; and if they have done so unto me, how much more shall they unto you!

Do not, through fear of hostile men, who can only kill your bodies and are not able in any wise to injure your souls, shrink from danger and prove recreant to the momentous duties imposed upon you; but be inspired to proclaim the principles of the heavenly kingdom with earnestness and courage, in the face of all perils, by fearing G.o.d, him who is able to plunge both your souls and your bodies in abomination and agony, him who, if you prove unfaithful and become slothful servants or wicked traitors, will leave your bodies to a violent death and after that your souls to bitter shame and anguish. Fear not the temporal, physical power of your enemies, to be turned from your work by it; but rather fear the eternal, spiritual power of your G.o.d, to be made faithful by it."

Fourth: "Woe unto you, Scribes and Pharisees, hypocrites! for ye compa.s.s sea and land to make one proselyte; and, when he is made, ye make him twofold more a child of Gehenna than yourselves." That is, "Ye make him twice as bad as yourselves in hypocrisy, bigotry, extortion, impurity, and malice, a subject of double guilt and of double retribution."

Finally, Jesus exclaims to the children of those who killed the prophets, "Serpents, brood of vipers! how can ye escape the condemnation of Gehenna?" That is to say, "Venomous creatures, bad men! you deserve the fate of the worst criminals; you are worthy of the polluted fires of Gehenna; your vices will surely be followed by condign punishment: how can such depravity escape the severest retributions?"

These five are all the distinct instances in which Jesus uses the word Gehenna. It is plain that he always uses the word metaphorically. We therefore conclude that Christianity, correctly understood, never implies that eternal fire awaits sinners in the future world, but that moral retributions, according to their deeds, are the portion of all men here and hereafter. There is no more reason to suppose that essential Christianity contains the doctrine of a fiery infernal world than there is to suppose that it really means to declare that G.o.d is a glowing ma.s.s of flame, when it says, "Our G.o.d is a consuming fire." We must remember the metaphorical character of much scriptural language. Wickedness is a fire, in that it preys upon men and draws down the displeasure of the Almighty, and consumes them.

As Isaiah writes, "Wickedness burneth as the fire, the anger of Jehovah darkens the land, and the people shall be the food of the fire." And James declares to proud extortioners, "The rust of your cankered gold and silver shall eat your flesh as it were fire."

When Jesus says, "It shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city" which will not listen to the preaching of my kingdom, but drives my disciples away, he uses a familiar figure to signify that Sodom and Gomorrah would at such a call have repented in sackcloth and ashes. The guilt of Chorazin and Bethsaida was, therefore, more hardened than theirs, and should receive a severer punishment; or, making allowance for the natural exaggeration of this kind of language, he means, That city whose iniquities and scornful unbelief lead it to reject my kingdom when it is proffered shall be brought to judgment and be overwhelmed with avenging calamities. Two parallel ill.u.s.trations of this image are given us by the old prophets.

Isaiah says, "Babylon shall be as when G.o.d overthrew Sodom and Gomorrah." And Jeremiah complains, "The punishment of Jerusalem is greater than the punishment of Sodom." It is certainly remarkable that such pa.s.sages should ever have been thought to teach the doctrine of a final, universal judgment day breaking on the world in fire.

The subject of our Lord's teachings in regard to the punishment of the wicked is included in two cla.s.ses of texts, and may be summed up in a few words. One cla.s.s of texts relate to the visible establishment of Christianity as the true religion, the Divine law, at the destruction of the Jewish power, and to the frightful woes which should then fall upon the murderers of Christ, the bitter enemies of his cause. All these things were to come upon that generation, were to happen before some of them then standing there tasted death. The other cla.s.s of texts and they are by far the more numerous signify that the kingdom of Truth is now revealed and set up; that all men are bound to accept and obey it with reverence and love, and thus become its blessed subjects, the happy and immortal children of G.o.d; that those who spurn its offers, break its laws, and violate its pure spirit shall be punished, inevitably and fearfully, by moral retributions proportioned to the degrees of their guilt. Christ does not teach that the good are immortal and that the bad shall be annihilated, but that all alike, both the just and the unjust, enter the spiritual world. He does not teach that the bad shall be eternally miserable, cut off from all possibility of amendment, but simply that they shall be justly judged. He makes no definitive reference to duration, but leaves us at liberty, peering into the gloom as best we can, to suppose, if we think it most reasonable, that the conditions of our spiritual nature are the same in the future as now, and therefore that the wicked may go on in evil hereafter, or, if they will, all turn to righteousness, and the universe finally become as one sea of holiness and as one flood of praise.

Another portion of Christ's doctrine of the future life hinges on the phrase "the kingdom of heaven." Much is implied in this term and its accompaniments, and may be drawn out by answering the questions, What is heaven? Who are citizens of, and who are aliens from, the kingdom of G.o.d? Let us first examine the subordinate meanings and shades of meaning with which the Savior sometimes uses these phrases.

"Ye shall see heaven open and the angels of G.o.d ascending and descending upon the Son of Man." No confirmation of the literal sense of this that is afforded by any incident found in the Gospels. There is every reason for supposing that he meant by it, "There shall be open manifestations of supernatural power and favor bestowed upon me by G.o.d, evident signs of direct communications between us." His Divine works and instructions justified the statement. The word "heaven" as here used, then, does not mean any particular place, but means the approving presence of G.o.d. The instincts and natural language of man prompt us to consider objects of reverence as above us. We kneel below them. The splendor, mystery, infinity, of the starry regions help on the delusion. But surely no one possessing clear spiritual perceptions will think the literal facts in the case must correspond to this, that G.o.d must dwell in a place overhead called heaven. He is an Omnipresence.

"Blessed are ye when men shall revile you and persecute you for my sake: rejoice, for great is your reward in heaven." This pa.s.sage probably means, "In the midst of tribulation be exceeding glad; because you shall be abundantly rewarded in a future state for all your present sufferings in my cause." In that case, heaven signifies the spiritual world, and does not involve reference to any precisely located spot. Or it may mean, "Be not disheartened by insults and persecutions met in the cause of G.o.d; for you shall be greatly blessed in your inward life: the approval of conscience, the immortal love and pity of G.o.d, shall be yours: the more you are hated and abused by men unjustly, the closer and sweeter shall be your communion with G.o.d." In that case, heaven signifies fellowship with the Father, and is independent of any particular time or place.

"Our Father, who art in heaven." Jesus was not the author of this sentence. It was a part of the Rabbinical synagogue service, and was based upon the Hebrew conception of G.o.d as having his abode in an especial sense over the firmament. The Savior uses it as the language of accommodation, as is evident from his conversation with the woman of Samaria; for he told her that no exclusive spot was an acceptable place of worship, since "G.o.d is a Spirit; and they that worship him must worship him in spirit and in truth." No one who comprehends the meaning of the words can suppose that the Infinite Spirit occupies a confined local habitation, and that men must literally journey there to be with him after death. Wherever they may be now, they are away from him or with him, according to their characters. After death they are more banished from him or more immediately with him, instantly, wherever they are, according to the spirit they are of.

"Lay not up for yourselves treasures on earth, but in heaven." In other words, Be not absorbed in efforts to acc.u.mulate h.o.a.rds of gold and silver, and to get houses and lands, which will soon pa.s.s away; but rather labor to acquire heavenly treasures, wisdom, love, purity, and faith, which will never pa.s.s from your possession nor cease from your enjoyment.

"I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also." To understand this text, we must carefully study the whole four chapters of the connection in which it stands. They abound in bold symbols. An instance of this is seen where Jesus, having washed his disciples' feet, says to them, "Ye are clean, but not all. For he knew who should betray him.

Therefore said he, Ye are not all clean." The actual meaning of the pa.s.sage before us may be ill.u.s.trated by a short paraphrase of it with the context: "Let not your hearts be troubled by the thought that I must die and be removed from you; for there are other states of being besides this earthly life. When they crucify me, as I have said to you before, I shall not perish, but shall pa.s.s into a higher state of existence with my Father. Whither I go ye know, and the way ye know: my Father is the end, and the truths that I have declared point out the way. If ye loved me, ye would rejoice because I say that I go to the Father. And if I go to him, if, when they have put me to death, I pa.s.s into an unseen state of blessedness and glory (as I prophesy unto you that I shall,) I will reveal myself unto you again, and tell you. I go before you as a pioneer, and will surely come back and confirm, with irresistible evidence, the reality of what I have already told you. Therefore, trouble not your hearts, but be of good cheer."

"There is joy in the presence of the angels of G.o.d over one sinner that repenteth." The sentiment of this Divine declaration simply implies that all good beings sympathize with every triumph of goodness; that the living chain of mutual interest runs through the spiritual universe, making one family of those on earth and those in the invisible state.

"Touch me not; for I am not yet ascended to my Father." "Cling not to me, detain me not, for I have not yet left the world forever, to be in the spiritual state with my Father; and ere I do this I must seek my disciples, to convince them of my resurrection and to give them my parting commission and blessing." He used the common language, for it was the only language which she whom he addressed would understand; and although, literally interpreted, it conveyed the idea of a local heaven on high, yet at the same time it conveyed, and in the only way intelligible to her, all the truth that was important, namely, that when he disappeared he would still be living, and be, furthermore, with G.o.d.

When Christ finally went from his disciples, he seemed to them to rise and vanish towards the clouds. This would confirm their previous material conceptions, and the old forms of speech would be handed down, strengthened by these phenomena, misunderstood in themselves and exaggerated in their importance. We generally speak now of G.o.d's "throne," of "heaven," as situated far away in the blue ether; we point upward to the world of bliss, and say, There the celestial hosannas roll; there the happy ones, the unforgotten ones of our love, wait to welcome us. These forms of speech are entirely natural; they are harmless; they aid in giving definiteness to our thoughts and feelings, and it is well to continue their use; it would be difficult to express our thoughts without them. However, we must understand that they are not strictly and exclusively true. G.o.d is everywhere; and wherever he is there is heaven to the spirits that are like him and, consequently, see him and enjoy his ineffable blessedness.

Jesus sometimes uses the phrase "kingdom of heaven" as synonymous with the Divine will, the spiritual principles or laws which he was inspired to proclaim. Many of his parables were spoken to ill.u.s.trate the diffusive power and the incomparable value of the truth he taught, as when he said, "The kingdom of heaven is like a grain of mustard seed, which becomes a great tree;" it is "like unto leaven, which a woman put in two measures of meal until the whole was leavened;" it is "like a treasure hid in a field," or "like a goodly pearl of great price, which, a man finding, he goes and sells all that he has and buys it." In these examples "the kingdom of heaven" is plainly a personification of the revealed will of G.o.d, the true law of salvation and eternal life. In answer to the question why he spoke so many things to the people in parables, Jesus said to his disciples, "Because it is given unto you to know the mysteries of the kingdom of heaven; but unto them it is not given;" that is, You are prepared to understand the hitherto concealed truths of G.o.d's government, if set forth plainly; but they are not prepared.

Here as also in the parables of the vineyard let out to husbandmen, and of the man who sowed good seed in his field, and in a few other cases "the kingdom of heaven" means G.o.d's government, his mode of dealing with men, his method of establishing his truths in the hearts of men. "The kingdom of heaven" sometimes signifies personal purity and peace, freedom from sensual solicitations. "There be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."

Christ frequently uses the term "kingdom of heaven" in a somewhat restricted, traditional sense, based in form but not in spirit upon the Jewish expectations of the Messiah's kingdom. "Be ye sure of this, that the kingdom of G.o.d is come nigh unto you;" "I must preach the kingdom of G.o.d to other cities also;" "Repent, for the kingdom of heaven is at hand." Christ was charged to bear to men a new revelation from G.o.d of his government and laws, that he might reign over them as a monarch over conscious and loyal subjects.

"Many shall come from the East and the West, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness."

The sense of these texts is as follows. "G.o.d is now offering unto you, through me, a spiritual dispensation, a new kingdom; but, unless you faithfully heed it and fulfil its conditions, you shall be rejected from it and lose the Divine favor. Although, by your position as the chosen people, and in the line of revelation, you are its natural heirs, yet, unless you rule your spirits and lives by its commands, you shall see the despised Gentiles enjoying all the privileges your faith allows to the revered patriarchs of your nation, while yourselves are shut out from them and overwhelmed with shame and anguish. Your pride of descent, haughtiness of spirit, and reliance upon dead rites unfit you for the true kingdom of G.o.d, the inward reign of humility and righteousness; and the very publicans and harlots, repenting and humbling themselves, shall go into it before you."

To be welcomed under this Messianic dispensation, to become a citizen of this spiritual kingdom of G.o.d, the Savior declares that there are certain indispensable conditions. A man must repent and forsake his sins. This was the burden of John's preaching, that the candidate for the kingdom of heaven must first be baptized with water unto repentance, as a sign that he abjures and is cleansed from all his old errors and iniquities. Then he must be baptized with the Holy Spirit and with fire, that is, must learn the positive principles of the coming kingdom, and apply them to his own character, to purge away every corrupt thing. He must be born again, born of water and of the Spirit: in other words, he must be brought out from his impurity and wickedness into a new and Divine life of holiness, awakened to a conscious experience of purity, truth, and love, the great prime elements in the reign of G.o.d. He must be guileless and lowly. "Whosoever will not receive the kingdom of G.o.d as a little child shall in no wise enter therein."

The kingdom of heaven, the better dispensation which Christ came to establish, is the humility of contrite hearts, the innocence of little children, the purity of undefiled consciences, the fruit of good works, the truth of universal laws, the love of G.o.d, and the conscious experience of an indestructible, blessed being. Those who enter into these qualities in faith, in feeling, and in action are full citizens of that eternal kingdom; all others are aliens from it.

Heaven, then, according to Christ's use of the word, is not distinctively a world situated somewhere in immensity, but a purely spiritual experience, having nothing to do with any special time or place. It is a state of the soul, or a state of society, under the rule of truth, governed by G.o.d's will, either in this life or in a future. He said to the young ruler who had walked faithfully in the law, and whose good traits drew forth his love, "Thou art not far from the kingdom of G.o.d." It is evident that this does not mean a bounded place of abode, but a true state of character, a virtuous mode of life "My kingdom is not of this world." "Every one that is of the truth heareth my voice." That is, "My kingdom is the realm of truth, the dominion of G.o.d's will, and all true men are my subjects." Evidently this is not a material but a moral reign and therefore unlimited by seasons or places. Wherever purity, truth, love, obedience, prevail, there is G.o.d, and that is heaven. It is not necessary to depart into some distant sphere to meet the Infinite Holy One and dwell with him.

He is on the very dust we tread, he is the very centre of our souls and breath of our lives, if we are only in a state that is fitted to recognise and enjoy him. "He that hath sent me is with me: the Father hath not left me alone, for I always do those things which please him." It is a fair inference from such statements as this that to do with conscious adoration and love those things that please G.o.d is to be with him, without regard to time or place; and that is heaven. "I speak that which I have seen with my Father," G.o.d, "and ye do that which ye have seen with your father, the devil." No one will suppose that Jesus meant to tell the wicked men whom he was addressing that they committed their iniquities in consequence of lessons learned in a previous state of existence with an arch fiend, the parent of all evil. His meaning, then, was, I bring forth in words and deeds the things which I have learned in my secret soul from inspired communion with infinite goodness and perfection; you bring forth the things which you have learned from communion with the source of sin and woe, that is, foul propensities, cruel pa.s.sions, and evil thoughts.

"I come forth from the Father and am come into the world; again I leave the world and go unto the Father." "I go unto Him that sent me." Since it is declared that G.o.d is an Omnipresent Spirit, and that those who obey and love him see him and are with him everywhere, these striking words must bear one of the two following interpretations. First, they may imply in general that man is created and sent into this state of being by the Father, and that after the termination of the present life the soul is admitted to a closer union with the Parent Spirit. This gives a natural meaning to the language which represents dying as going to the Father. Not that it is necessary to travel to reach G.o.d, but that the spiritual verity is most adequately expressed under such a metaphor. But, secondly, and more probably, the phraseology under consideration may be meant as an a.s.sertion of the Divine origin and authority of the special mission of Christ. "Neither came I of myself, but He sent me;" "The words that I speak unto you I speak not of myself;" "As the Father hath taught me, I speak these things." These pa.s.sages do not necessarily teach the pre existence of Christ and his descent from heaven in the flesh. That is a carnal interpretation which does great violence to the genuine nature of the claims put forth by our Savior. They may merely declare the supernatural commission of the Son of G.o.d, his direct inspiration and authority. He did not voluntarily a.s.sume his great work, but was Divinely ordered on that service. Compare the following text: "The baptism of John, whence was it, from Heaven, or of men?" That is to say, was it of human or of Divine origin and authority? So when it is said that the Son of Man descended from heaven, or was sent by the Father, the meaning in Christ's mind probably was that he was raised up, did his works, spoke his words, by the inspiration and with the sanction of G.o.d.