they relate entirely to the other life; implying, that at the general judgment the apostles shall assist Christ in passing sentence upon the Israelites." But so far from agreeing to this interpretation, he says"In the 7th chapter of Daniel, the prophet speaking of the erection of the Messiah's kingdom, says, verse 9. I beheld till the thrones were set (not cast down, as it is in our translation) and the Ancient of days did sit, namely, on one of the thrones that were set. 13. And behold one like the Son of man came to the Ancient of days while he sat on his throne, and they brought him near before him, and there was given him dominion, and glory, and a kingdom. By the kingdom that was given to the Son of man, the prophet meant his mediatorial kingdom; and by the glory, his being seated beside the Ancient of days on one of the thrones mentioned, verse 9. in testimony of his exaltation to that kingdom. The throne of his glory, therefore, which our Lord speaks of in the text, is the throne of his mediatorial kingdom, called the throne of his glory, in allusion to the representation which Daniel had given of it. In this kingdom, the apostles likewise were to be seated on thrones, and to judge the tribes that is, were to be next the Messiah in dignity and office; his ministers, by whom he was to subdue and govern the church." See the whole of his note, a small part of which only I have quoted. Dr. Campbell renders the 28th verse thus: "that at the renovation, when the Son of man shall be seated in his glorious throne, ye, my followers, sitting also upon twelve thrones, shall judge." In his note, part of which only I shall quote, 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 s; 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." See also Whitby's note on Matth. 19: 27, 28. to the same effect. It is obvious from these statements, that the passage has no reference to a future state of existence, but to the establishment of Jesus in the throne of his kingdom, when the Old Testament was utterly abolished, and from which period he has been judging the world in righteousness, and the people with his truth. He, as king, reigns in righteousness, and the apostles with him decree justice, and shall continue. to do so until the period called the end, 1 Cor. 15: 24-28. when he shall deliver up the kingdom to God the father. Can the statements of these writers be proved false? And, the apostles and others are not to enjoy eternal life until the day of judgment, if this be the time Christ refers to by sitting on the throne of his glory. Is it objected "Were not the disciples in the kingdom of Christ, and enjoying eternal life in the sense you have explained it, at the time our Lord spoke ?" Yes, but it was not until the Son of man came at the end of the Jewish age, that his kingdom came with power. See Luke 21: 31-34. Mark 8: 38. and 9: 1. At this time it was profitable for his disciples to enter into life with the loss of all things dear to them, rather than go into Gehenna or hell, or to suffer all the miseries which came on the Jewish nation. See Mark 943-50. and the Inquiry into the words Sheol, Hades, &c. 4th. This view of eternal life, enjoyed in the world to come, is confirmed from the following context. Our Lord having said, "and shall inherit everlasting life," immediately adds, "but many that are first shall be last, and the last shall be first." Here the chapter ends, but it is evident, the Saviour, in the beginning of the next chapter, goes on to illustrate his meaning by the parable commonly called the parable of the laborers in the vineyard. Well, let us ask the question, many that are first shall be last and the last shall be first, about what? The answer from the context evidently is, about inheriting everlasting life, or entering into the kingdom of God. Accordingly, our Lord says, "For the kingdom of heaven, (or inheriting everlasting life in it) is like unto a man who is an householder, who went out very early in the morning to hire laborers into his vineyard.” This parable is interpreted by Macknight and others, of the calling of the Jews and Gentiles; for the Gentiles, who were the last in having the kingdom of God preached to them, were the first to enter into the kingdom of God, or enjoy eternal life in this kingdom; and the Jews, to whom it was first preached, shall be last in entering into the enjoyment of the same blessings. This must be understood of both Jews and Gentiles, generally, as a people. 5th. The view given of eternal life, will be confirmed, by attending to the general usage of the phrase in the New Testament. This must be done in a very brief way, for the texts are numerous where it occurs. The reader may consult the texts for himself; we shall give all the places where it is found, and shall propose some questions from them for his consideration. I find, then, zoe rendered life, and used to express what we call natural life, 1 Cor. 3: 22. James 4: 14. Acts 8: 33. Rom. 10: 38. John 12: 25. Acts 17: 25. 1 John 5: 16. Luke 1: 75. Philip. 1: 20. Acts 2: 28. 1 Tim. 4: 8. 1 Cor. 15: 19. Rom. 7: 10. Heb. 7: 3. Acts 7: 19. Luke 17: 33. Luke 16:25. Rev. 11: 11. It is also used to express the happiness, or the good a man enjoys in this life, Luke 12: 15. 1 Peter 3: 10. Luke 16: 25. 2 Peter 1: 3. But I find zoe, life, used to designate that moral or spiritual life, enjoyed by believers in Jesus. Before believing, they are spoken of as alienated from the life of God, Eph. 4: 18. In believing, they pass from death to life, 1 John 3: 14, 15. They have repentance unto life granted to them, Acts 11: 18.; and obtain justification of life, Rom. 5: 18. By the power of the spirit of life in Christ Jesus, they are made free from the power of sin and death, Rom. 82. Their spirits or minds are alive because of righteousness, Rom. 8: 10. and enjoy life and peace, verse 6. They have the light of life, John 8:12. walk in the newness of life, Rom. 6: 4. and hold forth the word of life, Philip. 2:16. The meat Christ gave them endured to eternal life, John 6:27. and the water, a well springing up to everlasting life, John 4: 14. They are exhorted to lay hold on eternal life, 1 Tim. 6: 12, 19. and search for glory, honor, immortality, eternal life, Rom. 2: 7. And by sowing to the spirit reaped life everlasting, Gal. 6: 8. They are exhorted to look for the mercy of our Lord Jesus Christ unto eternal life, Jude 21. Have their fruit unto holiness, and the end everlasting life, Rom. 6: 22. The life of Jesus was made manifest in them, 2 Cor. 4: 10--12. They were heirs of the grace of life, 1 Peter 3: 7. Were saved by Christ's life, Rom. 5 10. and are said to reign in life, Rom. 5: 17. The names of such persons are said to be in the book of life, Philip. 4: 3. Rev. 3: 5. 13: 8. 17:8. 20: 12, 15. 21:27. and 22: 19. They drink of the water of life, John 4:14. Rev. 21: 6. and 22: 1, 17. And by overcoming they were to eat of the tree of life, Rev. 2: 7. 22: 2, 14. and obtain a crown of life, James 1:12. Rev. 2: 10. And mortality is at last to be swallowed up of life, 2 Cor. 5: 4. The gate which led to this life was strait and the way narrow, Matth. 7: 14. Several persons asked our Lord what they should do to obtain or inherit eternal life, Matth. 19:16. Mark 10: 17. Luke 10: 25. and 18: 18. And it is evident from the context of all these passages, that to have eternal life, to enter into this life, and to enter into the kingdom of God, all referred to the same thing. See also Matth. 18: 8, 9. and 19: 17, 29. Mark 9: 43, 45. It appears, that man never would have known any other life, except natural life, but for the grace of God through Jesus Christ. Christ hath brought life and immortality to light, 1 Tim. 1: 10. With a view to this, God promised eternal life, 1 John 2: 25. It was promised before the Jewish age began, Tit. 1: 2. This promise of life was in or by Christ Jesus, 1 Tim. 1: 1. This promise laid a foundation for the hope of it, Tit 1: 2. and 3: 7. The father gave the son to have life in himself, John 5: 26. Hence it is said, in him was life, John 1: 4. And he was made after the power of an endless life, Heb. 7: 16. Accordingly he is called the life, 1 John 1: 2. John 14:6. the resurrection and the life, John 11: 25. the eternal life, 1 John 5: 20. and the eternal life who was with the father and manifested to us, 1 John 1: 2. He is also termed the prince of life, Acts 3: 15. and the bread of life, John 6: 35, 48, 51, 53. The grace of God reigns through righteousness unto eternal life |