Immortality and the Mission of Christ

 

August 31, 1903

"Immortality and the Mission of Christ" 
Australasian Signs of the Times 18, 35 pp. 419, 420.
 A. T. JONES

To put away sin and plant righteousness in its stead, is the mission of Christ to this world. That He might accomplish this, He had to make the awful sacrifice of Himself, the Creator of the universe. "Now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." Heb. 9:26. By the greatness of the sacrifice we may judge of the enormity of sin, and how abhorrent it is in the sight of God, and also how widely contrary it is to every principle of the government of the King of eternity. To deliver man from its thralldom He spared not His own Son. Rather than to see the blight and stain of sin upon the fair face of his universe, God gave up the "Son of His love" to die the cruel [420] death of the accursed tree. John says: "He that committed sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil." 1 John 3:8. The work of the devil is sin; for He says, "He that committeth sin is of the devil." Therefore when it is said that the Son of God was manifested to destroy the works of the devil, it is simply expressing, in other words, that which we quoted from Paul, that Christ appeared to put away sin.
As therefore Christ's mission is to destroy the works of the devil - to put away sin - it follows that as long as there is a vestige of sin remaining, his mission is not accomplished. Whatever therefore tends to perpetuate sin, tends just so far to delay the accomplishment of the mission of Christ. And if by any means sin were made eternal, the inevitable result would be to nullify and subvert the mission of Christ.
Now that is exactly what is done by the doctrine of the natural immortality of the soul. The very meaning of the word immortal being "not subject to death," it follows that if the soul be immortal, it must live eternally, whatever its condition may be; and from this again it follows that when the awful sentence is pronounced, "He that is unjust, let him be unjust still," whatsoever soul it be that shall then be unjust must live so to all eternity; which is simply to make sin eternal, and so to subvert the mission of Christ.
That sin is to be eternal is strenuously maintained by those who believe that the soul is immortal. This is shown positively in the doctrine of the eternal torment of the wicked. In fact, the belief in the eternal torment of the wicked is simply the necessary consequence of the belief in the immortality of the soul. We know, for the word of God says it, that the wicked will be punished. We know likewise, by the same authority, that they will be punished as long as they live. Now if they live eternally, it is evident that they will be in pain eternally. But the word of God says just as plainly that the wicked shall die, as it says anything at all about them. "The wages of sin is death." Rom. 6:23. "The soul that sinneth, it shall die." Eze. 18:4.
That word tells us of a time when, "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them," shall be heard saying, "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever." Rev. 5:13. This scripture can never be fulfilled if the doctrine of eternal suffering be true, or, in other words, if the doctrine of immortality of the soul be true. Again, we read of a time when "There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Rev. 21:4. If the doctrine of eternal suffering be the truth, it is literally impossible that there can ever come a time when there shall be "no more pain."
But there stands that faithful word, that there is coming a time when there shall be no more pain; there is coming a time when every voice in the universe will ascribe "Honour, and glory, and power," "unto Him that sitteth upon the throne, and unto the Lamb forever and ever." This is the truth of God; he has given his only begotten Son that it might be accomplished; and we have seen that the mission of the Son is declared to be "to put away sin," to "destroy the works of the devil." And the doctrine of the immortality of the soul, in making sin eternal, and in immortalising the works of the devil, frustrates the purpose of God and subverts the mission of Christ.
Next week we will consider the relation of death of immortality.

Are Men Judged at Death?

 

August 24, 1903
"Are Men Judged at Death?" 
Australasian Signs of the Times 18, 34 pp. 407, 408.
A. T. JONES

If at death men enter immediately into their reward or punishment, as the case may be, then it follows, if there by any Judgment at all, that instead of there being a time "appointed" (Acts 17:31) for judgment, constantly going on in the life of each individual, and that that judgment closes at his death, and that he in consequence of judgment passed, enters then upon his destiny, whether for good or for ill.

It can be seen at a glance that such a view is utterly subversive of the Bible doctrine of the judgment. If such be the truth, then there can be no such thing as a day of judgment when the Lord cometh with ten thousands of His saints to execute judgment upon all, because all are judged as fast as they die; there can be no such thing as Christ judging the living and the dead at His appearing and his kingdom, because all the dead have been judged when they died; there can be no such thing as the "time of the dead that they should be judged" when the seventh angel sounds, and the kingdoms of this world become the kingdoms of our Lord, and of His Christ, for all the dead will have been judged before the seventh angel shall have [408] sounded; and there can be no such thing as reserving "the unjust unto the day of judgment to be punished," because by this theory they are sent to punishment as soon as they die. In short, if the doctrine of the immortality of the soul be the truth, the Bible doctrine of the judgment cannot be the truth.

That we do not misrepresent the popular doctrine of the immortality of the soul when we say that it puts men into Heaven or hell at death, can be proved by any one who will consult the hymn books, or the papers of the religious denominations who believe that doctrine, or listen to the average funeral discourse or revival sermon.

But that the doctrine of the immortality of the soul is subversive of the Bible doctrine of the judgment is not all. By virtue of that doctrine, men have usurped the seat of the Judge of all, and have arrogated to themselves the prerogative of reading into heaven whomsoever they see fit. How often we read that such and such a person is in heaven! But what right has any man to say who is worthy of a place in that bright world? Who knows the heart? None but God alone. He alone it is who pronounces upon the worthiness of men "to obtain that world and the resurrection from the dead," and when men take upon themselves to read into heaven this man or that man, they are simply usurping the awful prerogative of the Most High. And only for belief in the doctrine of the natural immortality of the soul, no man would ever think of it.

We repeat: It is God alone to whom belongs the right to pronounce that decision. He will pronounce it in every case, but it will be in the judgment; not at death, but at the resurrection of the dead, and before the assembled universe, and by the voice of the glorious Son of God, who hath loved us and hath washed us from our sins in His own blood; for He "hath given Him authority to execute judgment also, because He is the Son of man." John 5:27-29. Any doctrine that will lead men to thus usurp the prerogative of the Judge of all the earth cannot be the truth. This is exactly what the doctrine of the immortality of the soul does, therefore it cannot be the truth; and as it is subversive of the Bible doctrine of the judgment, it is not only not the truth, but it is subversive of the truth.

Next week we will consider the relation of the doctrine of the immortality of the soul to the mission of Christ.

Immortality and the Judgment

 August 17, 1903

"Immortality and the Judgment"

Australasian Signs of the Times 18, 33 pp. 395, 396.

A. T. Jones

The judgment is one of the certainties of Bible doctrine. Time and again Jesus sets before us the awful scenes and the all-important decisions of the judgment. "I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." Matt. 12:36. "The queen of the south shall rise up in the judgment with the men of this generation, and condemn them; for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." Luke 11:31, 32. In the parable of the wheat and tares, in the parable of the marriage of the marriage of the king's son (Matt. 22:1-14), in the parable of the talents (Matt. 25:14-30), in fact, in all his teaching, the judgment was made prominent. In Matt. 25:41-46, he sets before us a view of the very judgment itself.

The Old Testament as well as the New tells of the judgment. Solomon says: "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:13, 14. Daniel says: "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool; His throne was like the fiery flame, and His wheels as burning fire. A fiery stream issued and came forth from before Him; [396] thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened." Dan. 7:9,10. Isaiah, David, Job, and other prophets speak of this as well as Solomon and Daniel. Even "Enoch, the seventh from Adam," prophesied of this, saying, "Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all." Jude 14, 15.

JUDGMENT FUTURE

This is not a judgment that is constantly going on during men's lives and completed at their death, so that then their reward is given whether for good or ill. "It is appointed unto me once to die, but after this the judgment." Heb. 9:27. Paul "reasoned of righteousness, temperance, and judgment to come" (Acts 24:25), not judgment already come, nor constantly going on. There is a time appointed for the judgment. "Because he hath appointed a day in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Acts 17:31. "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law;" "in that day when God shall judge the secrets of men by Jesus Christ, according to My gospel." Rom. 2:12, 16. And again: "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5:10. It is not that alone that he has done in his direct personal acts for which he must account; he must answer for the fruit of his doings. "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." Jer. 17:10.

TIME OF JUDGMENT

The time when men shall receive for that which they have done, whether it be good or bad, is at the coming of Christ, the resurrection of the dead, and the end of the world. "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever." "And the nations were angry, and Thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear Thy name, small and great; and shouldest destroy them which destroy the earth." Rev. 11:15, 18.

Again we quote the words of Jude: "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." Jude 14, 15.

With this agree exactly the words of Christ: "Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be." Rev. 22:12. And Paul in his charge to Timothy, and to all ministers of Christ, says: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick [living] and the dead at His appearing and His kingdom: Preach the word." 2 Tim. 4:1, 2. Peter also says: "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished." 2 Peter 2:9.

More texts might be given on these points, but these are sufficient. From these it is plain,

1. That there is a time "appointed" for the judgment.

2. That this is after death.

3. That it is the time of reward to all, for good or evil.

4. That this is called the "day of judgment."

5. That it is at the appearing and kingdom of the Lord Jesus Christ.

6. That then, and not till then, it is that the righteous receive their reward.

7. That the "unjust" are "reserved" until that time to be punished, that they are not punished before that great day of judgment.

Yet however plain all this may be, it is equally plain that there is not a single principle of it that the doctrine of the natural immortality of the soul does not tend to subvert. For if, at death, righteous men enter immediately into their reward, and the unrighteous go immediately to the place of punishment, then where is there any possible room for the judgment? (unless perhaps the absurd idea be adopted, that men should spend hundreds of thousands of years in happiness or misery, and then be brought to the judgment to see whether they be worthy of that which they have enjoyed or suffered!!)?

This phase of the subject will be considered further next week.