Page images
PDF
EPUB

conclusive proof of the doctrine of eternal misery. I once thought so myself, and need not wonder that others should still be of this opinion. I now think, that so far from its teaching this doctrine, it in a very strong manner, confirms the views I have advanced on all the above passages. I must therefore be indulged in a pretty full examination of it, with a view to show this. Several things occur here, which have been considered in preceding passages. For example, we have considered what is meant by cutting off a right hand, and plucking out a right eye. Also, the expression, "to be cast into hell or hell fire." In this passage we have the expression, "to go into hell," once, and " to be cast into hell," twice. All, howev er, I think, will allow that this is only a slight variation of the words in expressing the same idea. The remarks, therefore, made already on these phrases, need not be here repeated.

Some things omitted on the last text, we shall now attempt to consider in connexion with the same or similar phraseology in this passage. It was noticed there, that the phrase, "to enter into life," occurred twice. I now desire it to be noticed, that the very same phrase occurs also twice in this passage. Observe, however, that as an equivalent expression we have the phrase, "to enter into the kingdom of God." It cannot be doubted that these two expressions convey the same meaning, whatever that meaning may be. This can be easily shown from other places, if it be disputed. It is of great importance to a right understanding of the texts in which these two expressions occur, 66 to enter into life," or "to enter into the kingdom of God," to ascertain what is their precise meaning. To arrive at this, let it be observed, that when we compare the four gospels, we find that where Mark, Luke and John, for the most part use the phrase, "kingdom of God," Matthew uses the expression, "kingdom of

heaven." See Dr. Campbell's fifth dissertation, where this is shown at length. Indeed, no one can doubt it, who reads the four gospels. To enter into the kingdom of heaven, or into the kingdom of God here, does not mean, as many suppose, to enter into the heavenly state, but to enter into the kingdom, or reign, of the Messiah in the present world. That this is the sense often of the phrases kingdom of God, and kingdom of heaven, few will question, who have ever read the New Testament. The dissertation just referred to, fully and clearly establishes this. That to enter into the kingdom of God or of heaven, signifies to enter into Christ's kingdom, or reign, in this world, I shall now attempt to show. In proof of this, 1 quote Matth. xviii. 3. where our Lord says, "verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." Here entering into the kingdom of heaven, means entering into the reign or kingdom of Christ in this world. Should it be said," were not the disciples already in Christ's kingdom in this respect?" I answer no; for in this sense his kingdom was not then come. John, Jesus, and his disciples, only preached this kingdom as coming, or as at hand. Christ's kingdom or reign did not, properly speaking, begin until after his resurrection and exaltation to the right hand of God. Our Lord's words plainly imply that his disciples were not in his kingdom, nor could they afterwards enter it, unless they were converted. Dr. Campbell, on this text, says, "they must lay aside their ambition and worldly pursuits, before they be honoured to be the members, much more the ministers, of that new establishment or kingdom he was -about to erect." M'Knight, on this passage, takes the same view of it, which I need not quote. Besides, it is evident that in one sense his kingdom did not come until the destruction of Jerusalem. As I think it was

about entering his kingdom at this period our Lord spoke in the passage before us, I notice the following things by way of proof and illustration. Thus in Luke xxi. 31, 32. "so likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, this generation shall not pass away till all be fulfilled." It is evident from this passage, that the kingdom of God, in some sense or other, was not to come until the end of the Jewish dispensation. It was at this period to come with power, Mark ix. 1. and comp. Matth. xvi. 28. See Whitby on these texts, who takes the same view of our Lord's kingdom which is here given. But in proof of this view of entering into Christ's kingdom, I shall here quote the following from Dr. Campbell's note on Matth. xix. 28. He says: “ We are accustomed to apply the term regeneration solely to the conversion of individuals; whereas its relation here is to the general state of things. As they were wont to denominate the creation yeveris, a remarkable restoration, or renovation of the face of things, was very suitably termed παλιγγενεσία. The return of the Israelites to their own land, after the Babylonish captivity, is so named by Josephus, the Jewish historian. What was said on verse 23. holds equally in regard to the promise we have here. The principal completion will be at the general resurrection, when there will be, in the most important sense, a renovation, or regeneration of heaven and earth, when all things shall become new; yet in a subordinate sense, it may be said to have been accomplished when God came to visit, in judgment, that guilty land; when the old dispensation was utterly abolished, and succeeded by the Christian dispensation, into which the Gentiles, from every quarter, as well as Jews, were called and admitted."

Let us now apply these remarks to the texts under consideration. To enter into life, or to enter into the kingdom of God, is in the passage before us contrasted with going into, or being cast into hell. As the former does not mean to enter into heaven, the place of the righteous, but into Christ's kingdom, or reign, in this world, so the latter cannot mean, to be cast into a place of endless misery, but to suffer the punishment of which we have seen Gehenna made an emblem. Understanding our Lord, "by entering into life," or "into the kingdom of God," in this way, what he says. in this passage to his disciples, was pertinent, and peculiarly suited to their circumstances. It was "better," it was "profitable" for them thus to enter into his kingdom with the loss of every thing dear to them, rather than retaining these, to be cast into hell fire, or to suffer all the dreadful calamities foretold by Jeremiah in the predictions considered above, and described by our Lord, Matth. xxiv. At the time of the destruction of Jerusalem, the unbelieving Jews were to suffer the damnation of hell, and at this period all his disciples who endured to the end, were not only to be saved from this punishment, but were to enter into his kingdom, or reign, with him; and the apostles to sit on twelve thrones, judging the twelve tribes of Israel. But such of his professed disciples as did not cut off a right hand and pluck out a right eye, or did not endure to the end, should share in the same calamities, or suffer the punishment of which we have seen Gehenna made an emblem by Jeremiah, and also by our Lord. Whitby, on Luke xxi. 3436. thus writes:-"Here our Saviour calls upon the believing Christians to take care, and use the greatest vigilance that they do not miscarry in this dreadful season, by reason of that excess and luxury which may render them unmindful of it, or those cares which may render them unwilling to part with their

temporal concerns, lest they should be involved in that ruin which would come on others, as a snare, suddenly and unexpectedly; and that they should add to this vigilance constant prayer to God, that they may be found worthy to escape these tremendous judgments, and might stand safely and boldly before the Son of man, when he comes to execute them on the unbelieving Jews."

It is easily seen that this passage not only agrees with the preceding texts, but also accounts for the fact why the Saviour should say so much to the disciples concerning hell or Gehenna, and so little to the unbelieving Jews. Besides, it also accounts for the fact which can never be accounted for on the common view of hell, namely, that not a word is said concerning it to the Gentiles. If the punishment of hell be as I have attempted to show, the temporal vengeance which came on the Jewish nation, all is plain, consistent, and rational. But how can it ever be accounted for on rational and Scriptural grounds, that no Gentile was ever threatened with such a punishment? We are sinners of the Gentiles, and are threatened with everlasting punishment in hell by preachers in our day. It becomes them to account for this, seeing they are without any authority either from Christ or his apostles for so doing. If they never said a word about hell in their preaching to the Gen tiles, from what source of information is it learned that preachers now are authorized to teach such a doctrine to them? Are we obliged to receive this implicitly on their ipse dixit?

But it perhaps may be said,-"plausible as all this appears, and however difficult it may be to account for those facts, how is your view of the punishment of hell to be reconciled with other things stated in this very passage?" To this I shall now pay attention; and permit me to say, that it is the perfect agreement

« PreviousContinue »