An Essay on the Scriptural Doctrine of Immortality

by James Challis

Now, since all that are saved, as being at rest and in felicity, are free from sin and evil, this teaching of St. Paul is directly opposed to the doctrine of the perpetuity of evil which is usually inferred (see p. 71) from the saying of our Lord in Matt. xxv. 46. Thus apparently there is irreconcilable contradiction between the teaching of Christ and the teaching of St. Paul on a most momentous subject. Since, however, the same spirit of wisdom was in the apostle as in his Lord, it is not possible that there can really be such contradiction; and because, consequently, the seeming contradiction must be attributable to our defect of knowledge, or inability, to interpret rightly the allegorical teaching of Christ, we might do well, although no solution of the difficulty should be at hand, to accept this gospel of salvation, in the confidence that, as being declared by St. Paul in plain terms, it must be true Christian doctrine.

I am not, however, prepared to grant that the solution of the above-mentioned difficulty is not discoverable; and accordingly I make bold to indicate a line of argument by which, as it seems to me, a solution is attainable. The first step in this argument is to admit the reality of that analogy between God's natural creation and His spiritual creation which has already been taken into consideration (see p. 14), {77} and to infer therefrom that the spiritual creation is actually in progress towards a foreordained perfect consummation. For the purpose of illustrating this view by way of contrast, I may mention that I once heard a sermon in which the preacher, who was regarded in his day as a leader of religious thought, advanced the theory that the word "remedy" expressed the central idea of the divine scheme of salvation. According to this theology, which looks backwards rather than forwards, the prevalence of sin and mortality, and the need of a remedy for the many ills and errors that beset humanity, were contingent on Adam's transgression. It may be granted that this is so far true, that sin and death entered into the world because Adam was not made incapable of sinning. But this theory overlooks the possibility of there being a final cause for the actual facts of humanity, and seems to be a substitution of propter hoc for post hoc. The analogy of the natural creation points to a different, and apparently a juster, view of the divine [oe]conomy, according to which the reign of sin and death in Adam and all his posterity is a necessary part of a prearranged scheme, now actually in progress, which is destined, by its completion hereafter, to make, not one man only, but a countless multitude, incapable of sinning and meet for immortality. On this point, however, after what has been already said (see p. 57), there is no occasion to say {78} more here. I proceed, therefore, to the next step, which is to indicate certain inferences that may be drawn from the character of progressiveness which pertains at present to the spiritual creation.

It may, in the first place, be asserted that "the law of opposites," referred to in pp. 69 and 70, is a necessary accompaniment of that general law of progression. The author of the Book of Ecclesiasticus, who certainly put on record many wise sayings, has thus stated the law of opposites: "Good is set against evil, and life against death: so is the sinner against the godly. So look upon all the works of the Most High, and there are two and two, one against another" (xxxiii. 14, 15). Now, evidently this duality will cease, and unity be universally established, when, as argued in the preceding paragraph, the predestined consummation is reached, and the purpose of the whole creation, external and spiritual, is fulfilled. This doctrine of the termination of evil appears to have been understood and proclaimed by the writer of the fourth Book of Esdras, in which we meet with the following emphatic declaration: "Take heaven and earth to witness; for I have broken the evil in pieces, and created the good: for I live, saith the Lord" (ii. 14). In the mean while, as being subject to conditions of earth, and time, and space, we are also subject to this law of duality and antagonism, so that we have no knowledge or perception of anything of {79} which we do not also know the opposite. For this reason it is not possible to make known the conditions under which men are saved without at the same time stating the conditions under which they are not saved. This will account for the oppositeness and parallelism of the statements in Matt. xxv. 46, concerning the consequences to the wicked and the righteous of their respective deeds, as well as for many statements of like character in other parts of Scripture. But this does not explain why the punishment of the wicked is said to be "eternal." Relatively to this question I submit the following considerations.

Recurring once more to the position, that the existing order of things is part of a progressive scheme, the purpose of which is to create immortal souls, it may, I think, be reasonably assumed that there is nothing in human cognizance or experience, whether it be thought or feeling, word or deed, which is not contributory in some manner to this end. If a mechanist, after planning a machine for a certain purpose, introduced in the execution of it parts which contributed nothing towards effecting that purpose, would not this be considered to be an imperfection? Such imperfection is wholly inadmissible in the workmanship of an omniscient and omnipotent Creator. Accordingly, since, as being conditioned by time, we are capable of entertaining the thought that the punishment of the wicked in the world to come may {80} be eternal, many, in fact, having professed their belief that so it will be, we must conclude, on the above principle, that even this thought is contributory towards the eventual bringing in of immortality. But it will be asked, in what way? To this question we may give the general answer, that as such thought is operative on human action, and implies the existence of time, it must be reckoned as part of the total of human thought and experience conditioned by time, which was ordained from the beginning to be the means, whether in this age or in the age to come (aiôn ho mellôn), of forming spirits for immortality. Then, again, we have reason from Scripture to infer that the immortal spirit is in effect "spiritual body" (1 Cor. xv. 44), composed of functional parts or qualities constituting it such a whole that it is adapted for communion with other spirit; in which case the temporal processes of creation above mentioned might be supposed to be designed to give to immortal spirit a character appropriate to its destiny. And we may, at least, be certain that Jesus Christ knew what was required for accomplishing his Father's purpose of creating spirits which, while retaining individuality and will, would be incapable of sinning, and that in his wisdom he employed such manner of teaching as would either now or hereafter conduct to that end.

I take occasion to observe here, parenthetically, that whereas, according to the above argument, the {81} word "eternal" (from [oe]etas) is applicable to punishment because we can think of eternal punishment by thinking of time, the word "endless" is not in the same manner applicable, simply because it does not explicitly indicate relation to time. The Greek equivalent of the English word "everlasting," and of the Latin word "sempiternus," namely aidios from aei, is used in Rom. i. 20, and in Jude 6, in the sense of aiônios, and, as involving like the latter the conception of time, is similarly applicable to future punishment. But besides "eternal life," we have in Scripture "indissoluble life" (xôn akatalytos, Heb. vii. 16), the remarkable epithet akatalytos not being etymologically expressive of time, and therefore not wrongly, although not strictly, translated by "endless" in the Authorized Version. No such epithet is applied in Scripture to "punishment" or "torment." (See more on this question in an Appendix to the Essay.)

Reasoning analogous to that employed above relative to the assertion in Matt. xxv. 46, that the wicked "go away into eternal punishment," is applicable to other declarations of like tenor in various portions of Scripture. One of these, recorded in Matt. xxvi. 24 as having been spoken by the Lord to the "twelve," demands special notice. Translated literally according to the tenses of the Greek, this passage is, "Woe to that man through whom the Son of man has been betrayed! good was it for him, if that man was not {82} born." The translation in the Authorized Version, "it had been good for that man if he had not been born," may be taken to convey, regard being had to difference of idiom, the true sense of the original. Exactly the same passage occurs in Mark xiv. 21, where our translators have given, "good were it for that man if he had never been born." Although this translation, as containing the word "never," deviates still more than the other from the literal rendering, it may be justified on the principle that the declaration, in whatever form it be made, is one in which time enters as a necessary element, whereby alone it is within the reach of thought. Accordingly, this saying of our Lord, regarded as having relation to experience in the world to come, is in the same category as his assertion of the eternity of future punishment, and would appear, by applying the argument already expounded (p. 80) with respect to that doctrine, to be in like manner contributory towards generating in the spirit of man an incapability of sinning. It is farther to be taken into account that these words were addressed by the Lord to his apostles—to the elect of the elect—with particular reference to the sin of betraying the Son of man, which was exemplified by the outward act of Judas, who also by his self-destruction exhibited the damnatory power of the inward consciousness of such guilt. The exceeding sinfulness of such apostasy as that which Judas, chosen to be {83} an apostle, was guilty of, may be assigned as the reason that it was denounced by our Lord in terms which do not appear to have been applied to any other kind of "transgression" (compare Acts i. 17, 25).

In Heb. x. 26, 27, we are taught that "if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain looking for of judgment and fiery indignation, which shall devour the adversaries." This is apostasy not of the same degree and character as that of a chosen apostle, but still is such that "the called" are not exempt from falling into it, as is clearly implied by the tenor of this passage. To those who thus fall and do not repent, is reserved "the fiery indignation" (pyros zylos), which is destined hereafter to devour the adversaries. It may be presumed that the adversaries thus specially referred to are those of whom it is said in Rev. xx. 9, that having been deceived by Satan, after their resurrection at the end of the thousand years, and gathered together in warfare against the beloved city, they were devoured by fire from God out of heaven. Accordingly their destruction is identical with the second death.

2 Peter ii. 20, 21, is a passage of like import to that just considered. It is therein asserted of those who are overcome by the pollutions of the world after having escaped them through the knowledge of the Lord and Saviour Jesus Christ, that "it had been {84} better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered to them." This may be taken to signify that the punishment in the day of judgment consequent upon sin and error arising out of ignorance, will be "more tolerable" than that which will be inflicted on those who have knowingly apostatized from the way of truth.

What is said in Matt. xviii. 6, "Whoso shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea," may be accounted for on the principle that any form of death of which the body is susceptible in this world is rather to be endured, and less to be feared, than the punishment which, through the judgment in the world to come, awaits the enemies of Christ who put a stumbling-block in the way of them that humble themselves as little children and believe on him.

Analogous principles may be applied to account for the declarations made in Scripture respecting blasphemy against the Holy Spirit. In St. Matt. xii. 31, 82, it is recorded that our Lord said, "All sin and blasphemy shall be forgiven to men, but the blasphemy of the Spirit shall not be forgiven to men. And whoever speaketh a word against the Son of man, it shall be forgiven him; but whoever speaketh against the Holy Spirit, it shall not be forgiven him, {85} neither in this world, nor in the world to come." The same doctrine is thus expressed in St. Mark iii. 28, 29: "Verily I say to you, all sins shall be forgiven to the sons of men, and all blasphemies whatever wherewith they may blaspheme. But whoever shall blaspheme against the Holy Ghost hath never forgiveness," but is subject to the judgment in the future aiôn (enochos estin aiôniou kriseôs). From the latter evangelist we also learn that our Lord spoke these words because the scribes from Jerusalem had said, "He hath an unclean spirit." It is particularly to be noticed that both passages declare in the fullest manner that all manner of sin and blasphemy shall be forgiven to men, at the same time that they pronounce that blasphemy (not sin, amartia) against the Holy Ghost is not forgiven. To account for this apparent contradiction, it must be remembered that the forgiveness, or remission (aphesis) of sin, necessarily implies antecedence of law and transgression of the law; and whereas St. Paul teaches that "the law entered that transgression might abound" (Rom. v. 20), it is quite consistent with this doctrine to find that in the gospel of Christ provision is made for the remission of all sin and blasphemy. Now, such remission consists in "repentance towards God and faith towards our Lord Jesus Christ" (Acts xx. 21); and therefore, when the gift of righteousness (i.e. the grace of Christ) is received, the believer begins to partake {86} of a spirit such as that which was "without measure" in Christ. This is essentially a holy spirit, the antecedent of which in Jesus Christ was perfect righteousness. Therefore the scribes blasphemed when they said of Christ, "He hath an unclean spirit," it not being possible that a perfectly righteous body can be the vessel of an unclean spirit.