XLIV. Luke xi. 31, 32. See remarks on Matt. x. 15, Sect. IX. In Sect. XI., of this chapter, under Matt. x. 28, we have shown our reasons for rejecting the usual interpretations of this saying of the Saviour. We do not believe, that it has the slightest possible allusion to the doctrine of endless misery. We refer particularly to the remarks and references under Matt. x. 28, and recommend the reader to give the most careful attention to the article in the "Universalist Expositor," from the pen of Rev. Hosea Ballou, of Boston. Vol. II. pp. 233-241. XLVI. Luke xii. 10. See remarks on Matt. xii. 31, 32, Sect. XIII. of this chapter; and Mark iii. 29, Sect. XXXI. of the same. XLVII. "I tell you, nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, nay; but except ye repent, ye shall all likewise perish." Luke xiii. 3–5. At the first verse of the chapter, we are informed, that some who were present with the Saviour, told him of the Galileans, "whose blood Pilate had mingled with their sacrifices.' These Galileans had come up to Jerusalem to offer sacrifices; and when assembled for that purpose, Pilate, for their opposition to the Roman government, as it is supposed, attacked them with an armed force, and put them to death. So singular a calamity might have induced the people to think they had been guilty of some enormous crime, which God had seen fit to punish in this signal manner; but Jesus cautions them against such a conclusion, by saying, "Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, nay; but except ye repent, ye shall all likewise perish;" ver. 2, 3; that is, in a like This cannot be applied to way, in a similar manner.* the future state, because it is evident, that Jesus intended there would be a similarity between the destruction of the Jews and the Galileans here spoken of. The Saviour then referred to the case of eighteen men on whom the tower of Siloam fell, and slew them, and inquired, "Think ye that they were sinners above all men that dwell at Jerusalem ?" ver. 4. This question he answered in the negative, and added, "Except ye repent, ye shall all likewise perish." ver. 5. It is a fact which should not be forgotten, that there was a peculiar resemblance between the destruction of the Galileans, and of those on whom the tower of Siloam fell, when compared with the destruction of the Jews. The first mentioned, it is thought, were slain for their opposition to the Roman government; for the Galileans had a strong antipathy to the Romans. Now the Jews, at the destruction of their city, perished, not only by the assaults of the Roman armies, but they fell in the temple; many of them had their blood mingled with their sacrifices, and they were buried in the ruins of the temple. Bishop Pearce paraphrases the passage, "Except ye, the nation of the Jews, repent, your state shall be destroyed." Hammond is to the same purport; "If you continue your present wicked practices, raising sedition under pretence of piety, as frequently you are apt to do, then, as they perished on the day of Pascha at their sacrifice, so shall a multitude of you on that very day, in the temple, be slaughtered like sheep, and that for the same cause, a sedition raised in the city." Adam Clarke says, on the words, "ye shall all likewise * The Jewish nation did perish in that manner. The words did not refer, and should not be applied, to mankind generally, but to the Jews in particular. The word rendered likewise, is boaútws, in ver. 3, and uolos in ver. 5. The former word signifies, according to the best Greek Lexicons, in the same way, or like manner, just so, exactly thus; and the latter signifies, in a like manner, alike, júst as. See Parkhurst and Donnegan, among others. -- perish," " ye shall perish in a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, &c. who were going on with their sacrifices, were slain, and their blood was mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temples." XLVIII. "There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God." Luke xiii. 28, 29. See the whole passage, embraced in verses 23-30. See also Sect. VII., of this chapter, on Matt. vii. 22, 23, and compare Sect. VIII. of same chapter on Matt. viii. 11, 12. Those who understand the phrase kingdom of God, as here used, to signify the final state of the blessed, will regard this text, as affording very strong proof, against the salvation of all mankind. But what reason is there for understanding it in this sense? It is not its general meaning in the New Testament. With a few exceptions, it signifies the reign of Christ on the earth, the kingdom he here set up, which consisted of righteousness, peace, and joy in the Holy Spirit. It was called the kingdom of heaven, or God, because its King was heavenly, its laws heavenly, and its object heavenly. It is said to be received, to be at hand, -to come, to be shut up, to be among men, to suffer violence, to be taken by force, - to be taken from the Jews and given to the Gentiles, - to grow like a grain of mustard seed, &c. &c. Now, these expressions show, that the phrases, kingdom of God and heaven, are used to signify the kingdom of Christ on the earth. Hence, being thrust out of this kingdom, is not being thrust out of immortal glory, and excluded from the final state of the blessed; but being thrust out of the kingdom of Jesus in this world. To understand the text, then, we have only to look into history, and we shall there find it explained. It is prophetically explained in the 24th and 25th chapters of St. Matthew, where Jesus foretells the judgments that would fall upon his enemies at the destruction of Jerusalem, and the reward that would then be conferred upon his disciples. And according to Josephus, we find that all these things took place agreeably to our Lord's prediction; so that the Jews, when their temple was destroyed, and they were dispersed and scattered abroad, saw themselves thrust out of the kingdom, and those who had been converted to the Gospel from all quarters of the world, sitting down in the kingdom with Abraham, &c., or in the faith of Abraham, Isaac, and Jacob. Matt. viii. 11. Hence the phrase, "weeping and gnashing of teeth," it is expressive of their wretched condition when thrust out, and suffering the woes which then came upon them, woes unparalleled in history. See on phrase "weeping and gnashing of teeth," Sect. XXIII. of this chapter. Josephus informs us, that not a single Christian suffered in the awful siege of Jerusalem. By observing the signs which Christ said would foretell that great event, they all fled from the city when the calamity was approaching; and thus they rested securely in the kingdom of God, under the broad wing of the divine protection, while the Jews were literally thrust out. Hence, the Saviour said to the man who asked whether few would be saved, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall I tell you, say, I know you not whence ye are ; depart from me, all ye workers of iniquity." Strive to enter in," that is, do not wait, but seek now to become my disciples; for the time when you will have the opportunity of seeking is short; many will seek to enter my kingdom, when it is too late, and, therefore, will not be able; they will seek when they see the calamities that are coming upon them; but then I shall have risen up and shut the door, and their time for gaining admittance will be passed. Now all this is literally true, for when Jerusalem was destroyed, the Jews ceased to enjoy Gospel privileges, and thus the door of the kingdom was closed against them. And while they saw themselves thrust out, and were suffering the righteous judgment of God, they beheld those they had persecuted safe and happy in the kingdom. XLIX. Luke xiii. 34, 35. See the remarks in Sect. XXV., of this chapter, on Matt. xxiii. 37. L. Luke xiv. 12-14. This passage is sometimes thought to establish the doctrine of a future retribution; but is not generally used as direct proof of endless misery. Those who would become acquainted with my opinion of it, are referred to my "Illustrations of the Parables," pp. 164-171. LI. The parable of the RICH MAN AND LAZASee Luke xvi. 19 - 31. RUS. The portion of Scripture usually denominated the parable of the Rich Man and Lazarus, has long been regarded as one of the strong pillars of the doctrine of endless misery. Very few people are aware how much has been written on this subject by Universalists. The arguments, the illustrations, the definitions, have been repeated again and again. All those persons who have had the opportunity to examine, and the disposition to weigh candidly, what Universalists have said in regard to this matter, are fully persuaded that this parable, when understood according to its original design, fur |