ETERNAL SEPARATIONS.
An Everlasting Pang—David and Absalom—Strained Ideas of Late
Momentary Repentance—King Solomon—King Saul—The Gracious Character
of Sympathy—George Eliot's View—A strong Argument for Restoration
—Heresy of a Minister's Wife—The Minister's Orthodox View—Wonderful
Goodness of a Criminal—Where Will He Finally Go?—Our Very Imperfect
Friends—Glossing Over Their Faults When They Are Gone—Our
Instinctive Hope for the Worst—Restoration the True Solution—A Final
Era of Joy.
We might glance here at another difficulty which is solved by the theory of Restoration. Apart from this theory, those who are saved we think must have everlasting regret that friends whom they have known and loved are not with them. Suppose those friends are annihilated. Will not the knowledge of that fact be an everlasting pang to the friends who have attained eternal joy? To think that those who were so dear to them were worthy of no better fate! To think of the honor and glory which might have been eternally theirs, which now they have forever missed! What a joy it would be, too, to have their companionship! But that joy is eternally forfeited. We think that if regret in heaven can be, it would arise from the fact that those whom we hoped to meet there we shall never see.
Take one case as an illustration. Is it to be conceived that David would not have an everlasting regret in regard to his son Absalom? We know how his heart was broken when he received the tidings of Absalom's death; yes, though Absalom was utterly opposed to him, and was trying to wrest the kingdom from him. It is one of the most pathetic scenes in Scripture history, when the king received the news of his son's death. We see him going up the stairs to the chamber over the gates, and we hear his sobs and cries, and his broken words: "O Absalom, my son, my son Absalom; would God I had died for thee; O Absalom, my son, my son."
Now can it be supposed that David will have no regret for his son Absalom if he does not meet him in the abodes of bliss? The tenderness of heart that characterized him here will surely not be suppressed there. Will not the absence of his son be an everlasting pang?
It may be supposed—it has been supposed—that somehow at the last moment, Absalom repented, and was saved. We put no limit on the grace of God; but such a supposition is entirely gratuitous. It is a far-fetched invention to square with the idea of supposed final perseverence. The difficulty is, to believe that Absalom died in a state of grace. How much more likely it is that Absalom came to himself in the next life; and that his father could endure—yea, rejoice in—his absence for a time, knowing that the result would be everlasting reunion.
And so with Solomon. We read of the high hopes that David cherished about Solomon, and how Solomon so terribly declined in character in his later life, and died, so far as the record goes, in apostasy from God. If he is absent from heaven, will not his absence cause David an everlasting pang?
And so with King Saul, and many more whom we recall, both in Bible history, and in our own experience. The unsolved difficulty stares us in the face; but it is no longer a difficulty, but everlasting harmony, when we believe in Restoration.