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CHAPTER XXIII.

THE ESCHATOLOGY OF THE GOSPEL.

Coifi, in his parable to the thanes and nobles of the North Humber country, likened the present life of man to the flight of a sparrow through one of their lighted halls, coming out of the night, and then disappearing in the dark winter whence it came; and he asked for Christianity a candid hearing, if perhaps she might tell the secrets of the beyond. And so indeed she does, lighting up the "dark winter" with a bright, though a partial apocalypse. It is not our purpose to enter into a general discussion of the subject; our task is simply to arrest the beams of inspired light hiding within this Gospel, and by a sort of spectrum analysis to read from them what they are permitted to reveal. And—

1. The Gospel teaches that the grave is not the end of life. It may seem as if we were stating but a truism in saying this; yet if a truism, it perhaps has not been allowed its due place in our thought, and its restatement may not be altogether a superfluous word. We cannot study the life of Jesus without noticing that His views of earth were not the views of men in general. To them this world was everything; to possess it, even in some infinitesimal quantity, was their supreme ambition; and though in their better, clearer353 moments they caught glimpses of worlds other than their own, yet to their distant vision they were as the twinkling stars of the azure, far off and cold, soon losing themselves in the haze of unreality, or setting in the shadows of the imposing earth. To Jesus earth was but a fragment of a vaster whole, a fragment whose substances were but the shadows of higher, heavenlier realities. Nor were these outlying spaces to His mind voids of silence, a "dark inane," without life or thought; they were peopled with intelligences whose personalities were as distinctly marked as is this human Ego, and whose movements, unweighted by the gyves of flesh, seemed subtle and swift as thought itself. With one of these worlds Jesus was perfectly familiar. With heaven, which was the abode of His Father and innumerable hosts of angels, He was in close and constant correspondence, and the frequent prayer, the frequent upward looks tell us how near and how intensely real the heavenly places were to Him. But in the mind of Jesus this empyrean of happiness and light had its antipodes of woe and darkness, a penal realm of fearful shadow, and which, borrowing the language of the city, He called the Gehenna of burning. Such were the two invisible realms, lying away from earth, yet closely touching it from opposite directions, and to one or other of which all the paths of human life turned, to find their goal and their self-chosen destiny.

And not only so, but the transition from the Seen to the Unseen was not to Jesus the abrupt and total change that it seems to man. To us the dividing-line is both dark and broad. It seems to us a transmigration to some new and strange world, where we must begin life de novo. To Jesus the line was narrow, like one of354 the imaginary meridians of earth, the "here" shading off into the "hereafter," while both were but the hemispheres of one round life. And so Jesus did not often speak of "death;" that was too human a word. He preferred the softer names of "sleep" or "exodus," thus making death the quickener of life, or likening it to a triumphal march from bondage to liberty. Nor was "the Valley of the Shadow" to Jesus a strange, unfamiliar place. He knew all its secrets, all its windings. It was His own territory, where His will was supreme. Again and again He throws a commanding voice across the valley, a voice which goes reverberating among the heights beyond, and instantly the departed spirit retraces its steps, to animate again the cold clay it had forsaken. "He is not the God of the dead, but of the living," said Jesus, as He claimed for Abraham, Isaac, and Jacob an existence altogether apart from the crumbling dust of Hebron; and as we see Moses and Elias coming to the Mount of Transfiguration, we see that the departed have not so far departed as to take no interest in earthly things, and as not to hear the strike of earthly hours. And how clearly this is seen in the resurrection life of Jesus, with which this Gospel closes! Death and the Grave have done their worst to Him, but how little is that worst! how insignificant the blank it makes in the Divine Life! The few hours in the grave were but a semibreve rest in the music of that Life; the Easter morning struck a fresh bar, and the music went on, in the higher spaces, it is true, but in the same key and in the same sweet strain. And just so is it with all human life; "the grave is not our goal." Conditions and circumstances will of necessity change, as the mortal puts on immortality, but the life itself will be one and the same355 life, here amid things visible and temporal, and there amid the invisible and eternal.

2. The Gospel shows in what respects the conditions of the after-life will be changed. In chapter xx. 27 we read how that the Sadducees came to Jesus, tempting Him. They were the cold materialists of the age, denying the existence of spirits, and so denying the resurrection. They put before Him an extreme, though not impossible case, of a woman who had been the wife, successively, of seven brethren; and they ask, with the ripple of an inward laugh in their question, "In the resurrection therefore whose wife of them shall she be?" Jesus answered, "The sons of this world marry, and are given in marriage: but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage: for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection." It will be observed how Jesus plays with the word around which the Sadducean mind revolves. To them marriage was a key-word which locked up the gates of an after-life, and threw back the resurrection among the impossibilities and absurdities. But Jesus takes up their key-word, and turning it round and round in His speech, He makes it unlock and open the inner soul of these men, showing how, in spite of their intellectuality, the drift of their thoughts was but low and sensual. At the same time Jesus shows that their test-word is altogether mundane. It is made for earth alone; for having a nature of flesh and blood, it cannot enter into the higher kingdom of glory. Marriage has its place in the life whose termini are birth and death. It exists mainly for the perpetuation and increase of the human race. It has thus to356 do with the lower nature of man, the physical, the earthly; but in the world to come birth, marriage, death will be outdated, obsolete terms. Man then will be "equal unto the angels," the coarser nature which fitted him for earth being shaken off and left behind, amongst other mortalities.

And exactly the same truth is taught by the three posthumous appearances recorded in this Gospel. When they appeared upon the Mount of Transfiguration, Moses and Elias had been residents of the other world, the one for nine, the other for fourteen centuries. But while possessing the form, and perhaps the features of the old body of earth, the glorious body they wear now is under conditions and laws altogether different. How easy and aërial are its movements! Though it possesses no wings, it has the lightness and buoyancy of a bird, moving through space swiftly and silently as the light pulses through the ether. Or take the body of Christ's resurrection life. It has not yet become the glorified body of the heavenly life; it is in its transition state, between the two; yet how changed it is! Lifted above the needs and laws of our earth-bound nature, the risen Christ no longer lives among His own; He dwells apart, where we cannot tell. When He does appear He comes in upon them suddenly, giving no warning of His approach; and then, after the bright though brief apocalypse, He vanishes as mysteriously as He came, passing at the last on the clouds to heaven. There is thus some correspondence between the body of the old and that of the new life, though how far the resemblance extends we cannot tell; we can only fall back upon the Apostle's words, which to our human ear sound like a paradox, but which give us our only solution of the enigma, "It is raised a spiritual body"357 (i Cor. xv. 44). It is no longer the "natural body," but a supernatural one, with a spiritual instead of a material form, and under spiritual laws.

But taking the Apostle's words as our base-line, and measuring from them, we may throw our lines of sight across the hereafter, reading at least as much as this, that whatever may be the pleasures or the pains of the after-life, they will be of a spiritual, and not of a physical kind. It is just here that our vision sometimes gets blurred and indistinct, as all the descriptions of that after-life, even in Scripture, are given in earthly figures. And so we have built up before us a material heaven, with jasper walls, and gates of pearl, and gardens of perennial fruits, with crowns and other palace delights. But it is evident that these are but the earthly shadows of the heavenly realities, the darkened glasses of our earthly speech, which help our dull vision to gaze upon glories which the eye of our mortality hath not seen, and which its heart cannot conceive, except dimly, as a few "broken lights" pass through the dark lenses of these earthly figures. What new senses may be created we do not know, but if the body of the after-life is "a spiritual body," then its whole environment must be changed. Material substances can no longer affect it, either to cause pleasure or pain; and though we may not yet tell in what the delights of the one state, or the pains of the other will consist, we do know that they must be something other than literal palms and crowns, and other than material fires. These figures are but the stammerings of our earthly speech, as it tries to tell the unutterable.

3. Our Gospel teaches that character determines destiny. "A man's life," said Jesus, when rebuking covetousness (xii. 15), "consisteth not in the abundance of358 the things which he possesseth." These are not life's noblest aim, nor its truest wealth. They are but the accidents of life, the particles of floating dust, caught up by the stream; they will be left behind soon as the sediment, if not before, when they reach the barrier of the grave. A man's possessions do not constitute the true life; they do not make the real self, the man. Here it is not what a man has, but what a man is. And a man is just what his heart makes him. The outer life is but the blossoming of the inner soul, and what we call character, in its objective meaning, is but the subtle and silent influence, the odour, as we might call it, fragrant or otherwise, which the soul unconsciously throws out. And even in this world character is more than circumstance, for it gives aim and direction to the whole life. Men do not always reach their goal in earthly things, but in the moral world each man goes to his "own place," the place he himself has chosen and sought; he is the arbiter of his own destiny.

And what we find to be a law of earth is the law of the kingdom of heaven, as Jesus was constantly affirming. The future life would simply be the present life, with eternity as its coefficient. Destiny itself would be but the harvest of earthly deeds, the hereafter being only the after-here. Jesus shows us how while on earth we may lay up "treasures in the heavens," making for ourselves "purses which wax not old," and thus becoming "rich toward God." He draws a vivid picture of "a certain rich man," whose one estimate of life was "the abundance of the things which he possessed," the size and affluence of his barns, and whose soul was required of him just when he was congratulating it on the years of guaranteed plenty, bidding it,359 "Take thine ease, eat, drink, and be merry (xii. 16-12)." He does not here trace for us the destiny of such a soul—He does this in another parable—but He pictures it as suddenly torn away, and eternally separated, from all it had possessed before, leaving it, perhaps, to be squandered thriftlessly, or consumed by the fires of lust; while, starved and shrivelled, the pauper soul is driven out from its earthly stewardship, to find, alas! no welcome in the "eternal tabernacles." In the appraisement of this world such a man would be deemed wise and happy, but to Heaven he is the "foolish one," committing the great, the eternal folly.

The same lesson is taught in the parables of the Housebuilders (vi. 47) and of the Talents (xix. 12). In each there comes the inevitable test, the down-rush of the flood and the reckoning of the lord, a test which leaves the obedient secure and happy, the faithful promoted to honour and rewards, passed up among the kings; but the disobedient, if not entombed in the ruins of their false hopes, yet all shelterless from the pitiless storm, and the unfaithful and slothful servant stripped of even the little he had, passed downwards into dishonour and shame.

In another parable, that of the Rich Man and Lazarus (xvi. 19-31) we have a light thrown upon our subject which is at once vivid and lurid. In a few graphic words He draws for us the picture of strange contrasts. The one is rich, dwelling in a palatial residence, whose imposing gateway looked down upon the vulgar crowd; clothed in garments of Tyrian purple and of Egyptian byssus, which only great wealth could purchase, and faring sumptuously every day. So, with perpetual banquets, the rich man lived his selfish, sensual life. With thought all centred upon himself, and that his lowest360 self, he has no thoughts or sympathies to spare for the outlying world. They do not even travel so far as to the poor beggar who is cast daily at his gate, in hopes that some of the shaken-out crumbs of the banquet may fall within his reach. Such is the contrast—the extreme of wealth, and the extreme of poverty; the one with troops of friends, the other friendless—for the verb shows that the hands which laid him down by the rich man's gate were not the gentle hands of affection, but the rough hands of duty or of a cold charity; the one clothed in splendid attire, the other not possessing enough even to cover his sores; the one gorged to repletion, the other shrunken and starved; the one the anonymous Epicurean, the other possessing a name indeed, but nought beside, but a name that had a Divinity hidden within it,⁶⁶   The name "Lazarus" is derived from El-ezer, or "God helps." and which was an index to the soul that bore it. Such were the two characters Jesus portrayed; and then, lifting up the veil of shadows, He shows how the marked contrast reappears in the after-life, but with a strange inverting. Now the poor man is blessed, the rich in distress; the one is enfolded in Abraham's bosom, the other enveloped in flames; the one has all the delights of Paradise, the other begs for just a drop of water with which to cool the parched tongue.

It may be said that this is simply parable, set forth in language which must not be taken literally. So it is; but the parables of Jesus were not mere word-pictures; they field in solution essential truth. And when we have eliminated all this figurative colouring there is still left this residuary, elementary truth, that character determines destiny: that we cast into our361 future the shadow of our present selves; that the good will be blessed, and the evil unblessed, which means accursed; and that heaven and hell are tremendous realities, whose pleasures and whose pains lie alike deep beyond the sounding of our weak speech. When the rich man forgot his duties to humanity; when he banished God from his mansion, and proscribed mercy from his thoughts; when he left Heaven's foundling to the dogs, he was writing out his book of doom, passing sentence upon himself. The tree lies as it falls, and it falls as it leans; and where is there place for the unforgiven, the unregenerate, for the sensual and the selfish, the unjust and the unclean, but somewhere in the outer darkness they themselves have helped to make? To the sensual and the vile heaven itself would be a hell, its very joys curdling into pain, its streets, thronged with the multitudes of the redeemed, offering to the guilty and unrenewed soul but a solitude of silence and anguish; and even were there no final judgment, no solemn pronouncement of destiny, the evil could never blend with the good, the pure with the vile; they would gravitate, even as they do now, in opposite directions, each seeking its "own place." Wherever and whatever our final heaven may be, no one is an outcast but who casts himself out, a self-immolation, a suicide.

But is it destiny? it may be asked. May there not be an after-probation, so that character itself may be transformed? may not the "great gulf" itself disappear, or at last be bridged over, so that the repentant may pass out of its penal but purifying fires? Such, indeed, is the belief, or rather the hope, of some; but "the larger hope" as they are pleased to call it, as far as this Gospel is concerned, is a beautiful but illusive362 dream. He who was Himself the "Resurrection and the Life," and who holds in His own hands the keys of death and of Hades, gives no hint of such a posthumous palingenesis. He speaks again and again of a day of test and scrutiny, when actions will be weighed and characters assayed, and when men will be judged according to their works. Now it is at the "coming" of the Son of man, in the glory of His Father, and with a retinue of "holy angels;" now it is the returning of the lord, and the reckoning with his servants; while again it is at the end of the world, as the angel-reapers separate the wheat from the tares; or as He Himself, the great Judge, with His "Come ye," passes on the faithful to the heavenly kingdom, and at the same time, with His "Depart ye," drives from His presence the unfaithful and unforgiven into the outer darkness. Nor does Jesus say one word to suggest that the judgment is not final. The blasphemy against the Holy Ghost, whatever that may mean, shall not be forgiven (xii. 10), or, as St. Matthew expresses it, "neither in this world, nor in that which is to come." The unfaithful servant is "cut asunder" (xii. 46); the enemies who would not have their Lord to reign over them are slain (xix. 27); and when once the door is shut it is all in vain that those outside cry, "Lord, open to us!" They had an open door, but they slighted and scorned it, and now they must abide by their choice, outside the door, outside the kingdom, with the "workers of iniquity," where "there is weeping and gnashing of teeth" (xiii. 28).

Or if we turn again to the parable of the Rich Man, where is there room for the "larger hope"? where is the suggestion that these "pains of hell" may be lessened; and ultimately escaped altogether? We listen363 in vain for one syllable of hope. In vain he makes his appeal to "father Abraham;" in vain he entreats the good offices of Lazarus; in vain he asks for a momentary alleviation of his pain, in the boon of one drop of water: between him and help, yea, between him and hope, is a "great gulf fixed, ... that none may cross" (xvi. 26).

"That none may cross." Such are the words of Jesus, though here put in the mouth of Abraham; and if finality is not here, where can we find it? What may be the judgment passed upon those who, though erring, are ignorant, we cannot tell, though Jesus plainly indicates that the number of the stripes will vary, as they knew, or they did not know, the Lord's will; but for those who had the light, and turned from it, who saw the right, but did it not, who heard the Gospel of love, with its great salvation, and only rejected it—for these there is only an "outer darkness" of eternal hopelessness. And what is the outer darkness itself but the darkness of their own inner blindness, a blindness which was wilful and persistent?

Our Gospel thus teaches that death does not alter character, that character makes destiny, and that destiny once determined is unalterable and eternal. Or, to put it in the words of the angel to the seer, "He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still" (Rev. xxii. 11).