of the earth, earthy; the second man was the Lord from heaven; and as we have borne the image of the earthy, we shall also bear the image of the heavenly; for flesh and blood cannot inherit the kingdom of God." In view of these declarations, it is astonishing that any one can suppose that Paul believed in the resurrection of these present bodies and in their transference into heaven. "In this tabernacle we groan, being burdened," and, "Who shall deliver me from this body of death?" he cries. If ever there was a man whose goading experience, keen intellectual energies, and moral sensibilities, made him weary of this slow, gross body, and passionately to long for a more corresponding, swift, and pure investiture, it was Paul. And in his theory of "the glorious body of Christ, according to which our vile body shall be changed," he relieved his impatience and fed his desire. What his conception of that body was, definitely, we cannot tell; but doubtless it was the idea of a vehicle adapted to his mounting and ardent soul, and in many particulars very unlike this present groaning load of clay. The epistles of Paul contain no clear implication of the notion of a millennium, a thousand years' reign of Christ with his saints on the earth after his second advent. On the contrary, in many places, particularly in the fourth chapter of the First Epistle to the Thessalonians, (supposing that letter to be his,) he says that the Lord and they that are his will directly pass into heaven after the consummation of his descent from heaven and their resurrection from the dead. But the declaration "He must reign till he hath put all enemies under his feet," taken with its context, is thought, by Bertholdt, Billroth, De Wette, and others, to imply that Christ would establish a millennial kingdom on earth, and reign in it engaged in vanquishing all hostile forces. Against this exegesis we have to say, first, that, so far as that goes, the vast preponderance of critical authorities is opposed to it. Secondly, if this conquest were to be secured on earth, there is nothing to show that it need occupy much time: one hour might answer for it as well as a thousand years. There is nothing here to show that Paul means just what the Rabbins taught. Thirdly, even if Paul supposed a considerable period must elapse before "all enemies" would be subdued, during which period Christ must reign, it does not follow that he believed that reign would be on earth: it might be in heaven. The "enemies" referred to are, in part at least, the wicked spirits occupying the regions of the upper air; for he specifies these "principalities, authorities, and powers."20 And the author of the Epistle to the Hebrews represents God as saying to Jesus, "Sit thou on my right hand, until I make thine enemies thy footstool." Fourthly, it seems certain that, if in the apostle's thought a thousand years were interpolated between Christ's second coming and the delivering of his mediatorial sceptre to God, he would have said so, at least somewhere in his writings. He would naturally have dwelt upon it a little, as the Chiliasts did so much. Instead of that, he repeatedly contradicts it. Upon the whole, then, with Ruckert, we cannot
20 The apocryphal "Ascension of Isaiah," already spoken of, gives a detailed description of the upper air as occupied by Satan and his angels, among whom fighting and evil deeds rage; but Christ in his ascent conquers and spoils them all, and shows himself a victor ever brightening as he rises successively through the whole seven heavens to the feet of God. Ascensio Vatis Isaia, cap. vi x.
see any reason for not supposing that, according to Paul, "the end" was immediately to succeed "the coming," as [non-ASCII characters] would properly indicate.
The doctrine of a long earthly reign of Christ is not deduced from this passage, by candid interpretation, because it must be there, but foisted into it, by Rabbinical information, because it may be there.
Paul distinctly teaches that the believers who died before the second coming of the Savior would remain in the under world until that event, when they and the transformed living should ascend "together with the Lord." All the relevant expressions in his epistles, save two, are obviously in harmony with this conception of a temporary subterranean sojourn, waiting for the appearance of Jesus from heaven to usher in the resurrection. But in the fifth chapter of the Second Epistle to the Corinthians he writes, "Abiding in the body we are absent from the Lord." It is usually inferred, from these words and those which follow them, that the apostle expected whenever he died to be instantly with Christ. Certainly they do mean pretty nearly that; but they mean it in connection with the second advent and the accompanying circumstances and events; for Paul believed that many of the disciples possibly himself would live until Christ's coming. All through these two chapters (the fourth and fifth) it is obvious, from the marked use of the terms "we" and "you," and from other considerations, that "we" here refers solely to the writer, the individual Paul. It is the plural of accommodation used by common custom and consent. In the form of a slight paraphrase we may unfold the genuine meaning of the passage in hand. "In this body I am afflicted: not that I would merely be released from it, for then I should be a naked spirit. But I earnestly desire, unclothing myself of this earthly body, at the same time to clothe myself with my heavenly body, that I may lose all my mortal part and its woes in the full experience of heaven's eternal life. God has determined that this result shall come to me sooner or later, and has given me a pledge of it in the witnessing spirit. But it cannot happen so long as I tarry in the flesh, the Lord delaying his appearance. Having the infallible earnest of the spirit, I do not dread the change, but desire to hasten it. Confident of acceptance in that day at the judgment seat of Christ, before which we must all then stand, I long for the crisis when, divested of this body and invested with the immortal form wrought for me by God, I shall be with the Lord. Still, knowing the terror which shall environ the Lord at his coming to judgment, I plead with men to be prepared." Whoever carefully examines the whole connected passage, from iv. 6 to v. 16, will see, we think, that the above paraphrase truly exposes its meaning.
The other text alluded to as an apparent exception to the doctrine of a residence in the lower land of ghosts intervening between death and the ascension, occurs in the Epistle to the Philippians: "I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better; but that I should abide in the flesh is more needful for you." There are three possible ways of regarding this passage. First, we may suppose that Paul, seeing the advent of the Lord postponed longer and longer, changed his idea of the intermediate state of deceased Christians, and thought they would spend that period of waiting in heaven, not in Hades. Neander advocates this view. But there is little to sustain it, and it is loaded with fatal difficulties. A change of faith so important and so bright in its view as this must have seemed under the circumstances would have been clearly and fully stated. Attention would have been earnestly invited to so great a favor and comfort; exultation and gratitude would have been expressed over so unheard of a boon. Moreover, what had occurred to effect the alleged new belief? The unexpected delay of Christ's coming might make the apostle wish that his departed friends were tarrying above the sky instead of beneath the sepulchre; but it could furnish no ground to warrant a sudden faith in that wish as a fulfilled fact. Besides, the truth is that Paul never ceased, even to the last, to expect the speedy arrival of the Lord and to regard the interval as a comparative trifle. In this very epistle he says, "The Lord is at hand: be careful for nothing." Secondly, we may imagine that he expected himself, as a divinely chosen and specially favored servant, to go to Christ in heaven as soon as he died, if that should happen before the Lord's appearance, while the great multitude of believers would abide in the under world until the general resurrection. The death he was in peril of and is referring to was that of martyrdom for the gospel at the hands of Nero. And many of the Fathers maintained that in the case of every worthy Christian martyr there was an exception to the general doom, and that he was permitted to enter heaven at once. Still, to argue such a thought in the text before us requires an hypothesis far fetched and unsupported by a single clear declaration of the apostle himself. Thirdly, we may assume and it seems to us by far the least encumbered and the most plausible theory that attempts to meet the case that Paul believed there would be vouchsafed to the faithful Christian during his transient abode in the under world a more intimate and blessed spiritual fellowship with his Master than he could experience while in the flesh. "For I am persuaded that neither death [separation from the body] nor depth [the under world] shall be able to separate us from God's love, which he has manifested through Christ." He may refer, therefore, by his hopes of being straightway with Christ on leaving the body, to a spiritual communion with him in the disembodied state below, and not to his physical presence in the supernal realm, the latter not being attainable previous to the resurrection. Indeed, a little farther on in this same epistle, he plainly shows that he did not anticipate being received to heaven until after the second coming of Christ. He says, "We look for the Savior from heaven, who shall change our vile body and fashion it like unto his own glorious body." This change is the preliminary preparation to ascent to heaven, which change he repeatedly represents as indispensable.
What Paul believed would be the course and fate of things on earth after the final consummation of Christ's mission is a matter of inference from his brief and partial hints. The most probable and consistent view which can be constructed from those hints is this. He thought all mankind would become reconciled and obedient to God, and that death, losing its punitive character, would become what it was originally intended to be, the mere change of the earthly for a heavenly body preparatory to a direct ascension. "Then shall the Son himself be subject unto Him that put all things under him, that God may be all in all." Then placid virtues and innocent joys should fill the world, and human life be what it was in Eden ere guilt forbade angelic visitants and converse with heaven.21 "So when" without a
21 Neander thinks Paul's idea was that "the perfected kingdom of God would then blend itself harmoniously throughout his unbounded dominions." We believe his apprehension is correct. This globe would become a part of the general paradise, an ante room or a l ower story to the Temple of the Universe.
previous descent into Hades, as the context proves "this mortal shall have put on immortality, then shall be brought to pass the saying which is written, 'Death shall be swallowed up in victory. O Death, thou last enemy, where is thy sting? O Hades, thou gloomy prison, where is thy victory?'" The exposition just offered is confirmed by its striking adaptedness to the whole Pauline scheme. It is also the interpretation given by the earliest Fathers, and by the Church in general until now. This idea of men being changed and rising into heaven without at all entering the disembodied state below was evidently in the mind of Milton when he wrote the following lines:
"And from these corporeal nutriments, perhaps. Your bodies may at last turn all to spirit, And, wing'd, ascend ethereal, may, at choice, Here, or in heavenly paradise, dwell."