THE KING’S BUSINESS
566
argue that the revelation of Divine love may be regarded in favour of the salvation of all. But in spite of everything, the only fair and proper way is to examine with the greatest possible care all the passages of Scrip ture bearing on the subject. If they teach Universalism beyond all ques tion, then the matter is settled, but if they do not, the question is still open, and whatever we may feel or wish, we must abide by the word of God. Now it is only right to say that no passage properly understood really warrants this view. We can set aside all passages referring to the universal love of God, because obviously such a view is not incompatible with the ex istence of sin. So also, all passages referring to the reign of righteousness in the future and the’ triumph of re demptive grace may be disregarded because these can be considered as compatible with future punishment. The first and perhaps most important passage is that which contains the phrase on “restitution of all things” (Acts 3:21-24). But when the con text is carefully considered the refer ence will be seen to apply strictly and solely to the Old Testament and to the various promises of the things spoken therein (v. 21). It is obvious, there fore, that no proper idea of Univer salism attaches to this passage. An other passage sometimes alleged is Rom. 5 :13-17, because of the appar ently universal reference to Adam and Christ. But the whole section of which this forms a part only really teaches as necessary and adequate to the Apostle’s argument, that Christ has obtained for man pqrfecl; immun ity from judgment for Adam’s sin. Another passage frequently employed in this connection is 1 Cor. 15:22; “asm Adam all die even so in Christ shall all be made alive.” But this can hardly be said to teach Univer salism .on any proper interpretation. Either it refers to the universality pf
summed up briefly along the follow ing lines: (1) There will be a day of judg ment (Matt. 16:27; 25:31; 2 Cor. 5:10). (2) Every man will be rewarded according to his works (Rom. 2:16; Rev. 20:12). (3) The punishment of the wicked is certain (Matt. 13:36-45; 25:30; Mark 9:43-48). (4) There will be degrees of pun ishment (Matt. 16:27; Cuke 12:47, 48; Rom. 2:5; Rev. 20:13). (5) The punishment of the wicked will be everlasting (Matt. 25:46; Mark 9 :48; Rev. 14:11). (6) There will be a resurrection of the unjust as well as of the just (John 5 :29). It is submitted that these state ments are clearly taught in the New Testament and are based-upon facts and principles found in Scripture and also in daily experience. As there is a contrast in moral condition here, so there will be hereafter, and death is not the end of existence. THE THEORIES. There are three usual lines of in terpretation of the New Testament teaching: I. Universalism. Some hold dog matically, and others only in hope, that there will be a universal restitu tion, involving the salvation of all men. But there does not seem to be any real basis for this in a fair exe gesis : of the New Testament. The general drift is not in favour of this view. Any true theory must include and harmonize two obvious principles ; (a) God’s sovereignty and (b) mart’s freedom. But Universalism does not and cannot meet the latter. The distinction between good and evil is never removed in Scripture and never glossed over. It may be frankly ad mitted that on purely natural grounds we might all wish such a theory to be true, and it is of course possible iu
Made with FlippingBook - Online magazine maker