Salvation And Damnation.
“Marvel not at this: for the hour is coming, in which all that are in the grave shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of damnation.”—John 5:28, 29.
It is supposed by many that this passage of scripture is descriptive of scenes and events which are to take place at the resurrection of man from the dead, when, it is thought, the whole universe of intelligent beings will be raised bodily and be brought to judgment. Here, it is said, we are expressly informed that a portion of the human race will be raised from the dead to immortal life and blessedness; and another portion of the intelligent creation will be raised bodily, and consigned to the regions of dark despair, to wail and writhe in ceaseless anguish! It is affirmed, that the resurrection of life spoken of, has direct reference to the felicity which awaits the righteous in heaven; and that the resurrection of damnation refers to the awful misery which will be inflicted on such as die impenitent and sinful. Hence, it is said, that this scripture teaches the doctrine of rewards and punishments in the immortal world — for the good and evil deeds of this life. Such, in brief, is the popular interpretation of this language of the Savior. We regard it as unwarrantable and objectionable for the following reasons:
1. It is based entirely upon assumption, and takes for granted the very thing to be proved! It assumes that a time is coming in the divine economy, when there will be a general resurrection of man, bodily, from the grave. It does not say that the material body is to be raised from the dead; nor that all men are to be judged in the future world; nor that some will be rewarded with eternal life and felicity for their good works, and some punished with eternal misery for their wicked deeds.
People first believe these doctrines, and then introduce this scripture as furnishing proof of the sentiments embraced. True, it speaks of a resurrection of life and a resurrection of damnation; but it says nothing concerning the resurrection of the body. Such a resurrection is no where spoken of in the Scriptures as applying to mankind. The question is asked, “How are the dead raised up? And with what body do they come?” Paul, in answer to that query, says, “Thou sowest not that body that shall be…. It is sown a natural body; it is raised a spiritual body. That which is first is natural; afterward, that which is spiritual.” Such is the scriptural doctrine concerning the immortal resurrection of man from the dead.
Again, this passage does not inform us that the resurrection is simultaneous and general, as the sacrificial theology asserts. It speaks of those only who are in their graves. On the supposition that the grave here means ground, it only proves that such as have been buried in the earth shall be raised. If it is to be understood literally, it is far from embracing all mankind — having no relation to those who shall be upon the earth at the last day — who, instead of seeing corruption, it is said, will be caught up to meet the Lord in the air. Thus we see that what should be proved in relation to this scripture, is assumed and taken for granted without proof.
2. The common exposition of this text is logically untrue, and hence it is objectionable. In making it teach endless rewards and punishments, it proves too much, and hence logically proves nothing! It would prove universal salvation and universal damnation! It is affirmed that the resurrection of life spoken of, means ceaseless happiness in heaven; and the resurrection of damnation means unending misery. Bearing this interpretation in mind, let us attend to the language employed: “They that have done good shall come forth to the resurrection of life;” that is, to eternal bliss in heaven. Who have done good? All certainly have done some good in their life-time; then all will be rewarded with eternal life, if the passage has a universal application. No particular kind of goodness is here specified; but simply, they that have done good shall come forth to the resurrection of life. Every human being, though never so depraved, has done some good; hence, all shall be blessed with immortal life, if the common exposition of this passage be correct! So on the other hand, universal damnation is as easily and as logically proved true: “For they that have done evil, shall come forth to the resurrection of damnation.” If damnation here means endless wretchedness, then all men must be eternally lost, for all men have done evil. If any deny that all have done good, it will be readily and universally admitted, that all have done evil. And the broad declaration is, they that have done evil shall come forth to the resurrection of damnation! Thus we see that the argument logically proves too much, and consequently proves nothing.
The objector cannot extricate himself from this dilemma, by affirming that some repent before they die; for this text does not say that all shall come forth to the resurrection of damnation, who do not repent before they die; but they that have done evil shall thus come forth; and as all have done evil, so all must be damned, according to the popular interpretation.
3. The common exposition of this scripture makes immortal blessedness depend upon good works; and this sentiment receives no support from the Word of God. According to the passage under consideration, some were to come forth to the resurrection of life, because they had done something that was good; not because they had embraced the true faith, nor on account of the abundant mercy of God, but on account of their good deeds: “They that have done good,” etc. This is not only opposed to the Scriptures, but opposed to the sentiments advocated by the dominant sects themselves. They have long made doctrine the test of a man’s Christianity; if he has not had an evangelical faith, he has been denounced an infidel. This is the method employed by all the sacrificial churches to ascertain whether a man is a Christian or not. If he does not believe a creed, and certain established doctrines, he is hurled out of the church as unworthy of Christian membership, and consequently, is regarded as unworthy of heaven, and only fit for hell! Such, it is said, will come forth to the resurrection of damnation. Thus faith is made the standard, and not good works. It matters not how kind and benevolent and good a man is, if he have not the true faith, he must be lost. All his morality will only sink him lower into perdition.
Thus we see that if this scripture relate to immortal blessedness, it is to be merited by good works. But this is opposed to the Bible doctrine of a heavenly immortality. Heaven is spoken of as the gift of God; and is not to be attained by good works, but by the abundant mercy of the Infinite Father. We are nowhere informed that man is to be blessed with a resurrection to immortal life, because he has done good; neither that he is to be sent to an endless hell of suffering because he has done evil.
4. The last objection we now present against the common view of the passage under examination is, that it does not harmonize with other portions of the Scriptures, which describe the immortal resurrection of man from the dead.
Christ, speaking of the condition of men in the resurrection world, says that they shall be equal unto the angels in heaven; (Luke 20:35, 36); and Paul declares that in Christ shall all be made alive; (1 Cor. 15:22); and that there is no condemnation to such as are in Christ. (Rom. 8:1.) Now, if all who died in Adam shall be made alive in Christ, and made equal unto the angels of God in heaven, as the Bible teaches, how can such as have done evil be made endlessly wretched? If the common view of the passage be correct, then the Scriptures contradict themselves; but it evidently has no reference to the immortal resurrection of man.
Paul not only informs us that all shall be made alive in Christ, but he had hope towards God for the resurrection of all. But how could he have hoped for the resurrection of all men, if he had believed that a part of the intelligent creation would writhe in ceaseless agony? Could he have hoped for their eternal wretchedness? Never! Had he believed that the resurrection of damnation spoken of, referred to endless woe, he never could have hoped for it. He could have hoped only for such a resurrection as he described in his epistle to the Corinthians: “It is sown in corruption, it is raised in incorruption;….it is raised in glory; ….it is raised in power;….it is raised a spiritual body. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”
Having thus shown that the text furnishes no support to the doctrine which is brought forward to substantiate, we pass to its affirmative consideration, and to present what we believe to be its true meaning.
First of all, we should bear in mind that there are two kinds of resurrection spoken of in the Scriptures, just as there are two kinds of death — spiritual and moral death. As a state of sin is spoken of as a state of moral death, so a deliverance from that state is spoken of as a resurrection from that spiritual death; that is, a spiritual exaltation takes place. And as this moral death may be experienced during the natural life, so may this spiritual resurrection be also experienced during this life. Therefore, when we read in the Bible of “dead” and “death,” we cannot determine simply from the use of these words that the writer designed to teach the absolute extinction of life; because these terms are employed in a figurative sense, as significant of moral death — as being dead in trespasses and in sin. So when we read in the Scriptures of a resurrection, it does not necessarily refer to the immortal resurrection of man; because there is a moral resurrection spoken of in the Bible, which may be experienced in this world — a spiritual quickening of the sinner and deliverance from dead works — morally elevating him — raising him to the true dignity of his nature and to the enjoyments of spiritual life. When we read of a resurrection, we should carefully peruse the context, to ascertain whether the writer refers to the immortal resurrection of man; or to a moral resurrection experienced by the true believer in passing from death unto life.
Dr. George Campbell, a learned divine of the orthodox school, in his “Notes” on the Four Gospels, vol. ii., p. 113, says that
“The word anástasin, or rather the phrase anástasis tón nekrón, is, indeed the common term by which the resurrection, properly so called, is denominated in the New Testament. Yet, this is neither the only nor the primitive import of the word anastasis; it denotes simply being raised from inactivity to action, or from obscurity to eminence, or a return to such a state after an interruption. The verb anistemi, has the like latitude of signification; and both words are used in this extent by the writers of the New Testament, as well as by the LXX. Agreeably, therefore, to the original import, rising from a seat, is properly termed anastasis; so in waking out of sleep, or promotion from an inferior condition.”
According to this learned divine, who should be regarded as good authority upon this subject, the original word, anastasis, translated resurrection, is, indeed the common term by which the resurrection of man from the dead is denominated; yet, he says, that this is not the only, nor even the primitive import of the word. It denotes simply being raised from inactivity to action or promotion from an inferior condition. Hence, the mere use of the word in the passage we are considering, furnishes no proof that it refers to the resurrection of all men — and, as we have already shown, that it does not refer to the immortal resurrection as described by sacred penmen; hence it must have reference to a moral resurrection — a spiritual exaltation enjoyed by the true believer in this world. Such an application harmonizes with the context, and the primitive import of the word.
The context justifies the conclusion, that the phrase, resurrection of life, refers to the moral life which the Christian enjoys — to the spiritual enjoyment and peace consequent on belief, and a reception of Christian truth. At the 24th verse of the context, Jesus says, “He that heareth my word, [that is, my doctrine, my truth,] and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” Those who believed not, were in a state of moral death while in this world; the change wrought in them by belief and adoption of the truth, is spoken of as a resurrection; thus they passed from death unto life eternal, by being brought to the knowledge of God’s truth. The believer was morally raised and elevated; spiritually exalted; enjoyed everlasting life; came forth to the resurrection of life, while the unbeliever was in a state of condemnation and death, or came forth to the resurrection of damnation.
Thus we see that those who believed on Christ — embraced his truth and religion — passed from death unto life. The death alluded to here, was not the death of the body, but death in sin. So the “life” spoken of, was a state of mind opposite to death — the life which Christianity brings to the soul by an application of its spirit — spiritual life. The same life and death are referred to by the apostle Paul, in the following language: “And you hath he quickened, who were dead in trespasses and sins.” Eph. 2:1. The wicked unbeliever is said to be dead in sin; while the true, Christian believer is said to be alive unto God. The same idea is expressed in other phraseology — “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Eph. 5:14.
At the 25th verse of the context, we read thus: “Verily, verily, I say unto you, the hour is coming, and now is, when the dead [spiritually dead] shall hear the voice of the Son of God: and they that hear shall live.”
The phrase “the dead,” here, did not embrace all who were dead in sin, but such only as were soon to embrace Christian truth, and through its quickening power, pass from death unto life. This seems evident from the expression, “The hour is coming, and now is,” referring to time and events then near at hand. Those only are referred to, who were to believe on Christ by attending on the personal ministration of his word, by receiving the truth from his own lips. Such were to hear the voice of the Son of God, and be convinced through his own personal labors and preaching. Many thus believed on him, (see John 4:41, and other places,) and lived the Christian life.
But few Jews, however, were disposed to receive him as the true Messiah. They rejected him, would not honor him, and called him an imposter, and ridiculed the idea that God was with him, as he claimed, and had committed all judgment into his hands. The Jews thought it absurd in the extreme, that Jesus should claim to be the Son of God, and to have power to give life unto man! They were astonished that Jesus claimed to teach by divine authority — such a poor, unlettered uninfluential person! Yet he claimed to have authority to execute judgment — to do God’s will and to have power to give everlasting life to all who should believe on him as the Christ of God! This seemed to excite surprise in the minds of the Jews.
“Marvel not at this — surprised though you are, I can tell you of more marvelous things than these, more astonishing things than I have yet told you! The hour is coming when all that are in their graves shall come forth; you affect surprise that any should believe on me and have life through a reception of my truth; you need not, for the time is coming, (he does not say, and now is, as before, for he knew the stubbornness of their hearts,) when all that are in their graves shall hear his voice — that is, his doctrine, or word. Marvel as you do, surprised though you are, yet I will now tell you what will excite your astonishment still more — you, yourselves will yet come forth to the resurrection of moral life or death, or, in other words, the time is coming when you will see that I am the One to execute judgment, and you will all be judged according to the principles of my religion, and be acquitted or condemned.”
As though Jesus had said, “Some, on hearing my gospel, will become my followers and have everlasting life — such will do a good thing by embracing my religion, and shall be rewarded with spiritual life and true Christian enjoyment; while such as refuse my teachings, and reject my religion and truth, shall be condemned as guilty.” The meaning seems to be this: The time was nigh at hand, when those dead in sin should be awakened from their lethargy, and be brought forth to judgment, and condemned by Christian principles.
The expression, “all that are in the graves,” at the 28th verse, embraces a much larger number of the same class of individuals who are referred to in verse 25th, by the term “dead.”
In the Scriptures, mankind are frequently represented as being dead, and sometimes as being in their graves. When a people are in a low state of sin and degradation, they are said to be dead, or in the “dust,” or in their “graves.” And when they rose out of that state of moral pollution, they were represented as rising from the dead, or coming forth from their graves or out of the dust. In the 37th chapter of Ezekiel, the house of Israel is represented as being dead and in their graves, and their resurrection from the dead is spoken of in the following language:
“Therefore prophesy and say unto them, Thus saith the Lord God: Behold, O my people, I will open your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves; And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.” Ezek. 37:12–14.
This has no reference to literal death or literal graves. In the passage under consideration, the Jewish people are spoken of as being dead, and those who gave heed to the instructions of Christ, are represented as coming forth to the resurrection of life, though all that were in their “graves” should hear his voice. This language is used here to represent their degraded condition. A state of sin was a state of death. “You hath he quickened who were dead in trespasses and sins.” The gospel quickened man into moral life; then he came forth out of the dust of the earth — he passed from death into life.
We are sometimes told this interpretation of the passage is forced and unnatural. But when there is not a particular theory to defend, other religionists than ourselves put the same construction upon similar language. In one of the hymns of Dr. Watts, we find the following verse, which candid people find no difficulty in understanding. They place the same construction upon it that we do upon similar phraseology when found in the Scriptures. The verse reads as follows:
“But when the Gospel comes, It sheds diviner light, It calls dead sinners from their tombs, And gives the blind their sight.”
The hymn containing this verse is sung in all the pulpits of the land. Thus “sinners” are represented as being dead and in their tombs! The divine light of the gospel “calls these dead sinners from their tombs, and gives the blind their sight.” Here sinners are represented as coming forth from their graves. It represents simply, in both cases, the moral influence of divine truth upon the soul. The gospel of Christ “calls dead sinners from their tombs,” and bringing them out of their “tombs,” or “graves,” they come forth to a resurrection of life, joy and peace, and hence are in possession of everlasting life.
The resurrection of life means the spiritual life which the Christian enjoys; the reward consequent on a reception of the truth, such as embraced Jesus’ religion passed from death unto life. The same idea is expressed in the exhortation of the apostle: “Awake, thou that sleepest, and rise from the dead, and Christ shall give thee light.”
Those who should come forth to damnation, would be aroused from their state of ignorance and sin, and stand forth condemned for rejecting Christian truth. They would not awake till they had filled up the measure of their iniquity; then it would be too late to save them from a merited retribution. Though they should suffer punishment for their sin, yet they should finally be redeemed, for all Israel shall be saved. (Rom. 11:20–32).
We give the following from Lightfoot, an eminent divine of the sacrificial church:
“These words might also be applied to a spiritual resurrection, as were the former, (and so, coming out of graves meaneth, Ezek. 37:12,) the words of the verse following being only translated and glossed thus: and they shall come forth, they that do good, after they hear his voice in the gospel, to the resurrection of life; and they that do evil, after they hear the gospel, unto the resurrection of damnation. But they are more generally understood of the general resurrection,” etc. — Harm. Evang. Part III. John 5:28.
Ye Shall All Likewise Perish.
“I tell you, Nay: except ye repent, ye shall all likewise perish.” — Luke 13:3.
Many have erroneously supposed that this scripture referred to the future, immortal state of existence, and taught the doctrine of endless suffering for a large portion of the intelligent creation. And this is the common sentiment of the professed Christian Church of the present day, though some learned orthodox divines have given to the passage a different explanation.
But instead of this text having reference to the immortal world, the immediate context plainly shows that it has reference to scenes and events connected with this life. No allusion is made in the context to the resurrection state; it does not say that if the sinner does not repent in time, that he shall be made miserable to all eternity. The context does not furnish the slightest justification for such an assertion.
At the commencement of the chapter, we are informed that there were present with the Savior “some who told him of the Galileans, whose blood Pilate had mingled with their sacrifices.” This does not mean that blood was mingled with the sacrifices offered, but while the Galileans were offering sacrifices, they were slain by the authority of Pilate; and, hence, their blood being poured out around the sacrificial altar, it was said to be “mingled with their sacrifices.”
It seems that the Jews looked upon this destruction of the Galileans, as coming upon them on account of their great guilt and iniquity. Hence, Jesus said, “Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?” There is no proof of this. “I tell you, nay; but except ye repent, ye shall all likewise perish;” or, ye shall perish in like manner, or in a way somewhat similar. As though Jesus had said, “You refer me to some who perished around the altar while offering sacrifice; this you regard as a judgment of God upon their sins; but they were not sinners above all men, because such was their fate. You are equally guilty yourselves; and now I say to you, that unless you turn from your iniquity, you will, ere long, meet with a similar fate; if you go on, you will soon fill up the measure of your iniquity, and perish in like manner.”
Here a comparison is instituted between the fate of the Galileans and the fate of the Jews addressed, in case they repented not. “Except ye repent, ye shall all likewise perish.” Like whom? we would ask. Answer. Like those Galileans referred to; or, like those eighteen mentioned in the 4th verse, “upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, nay; but except ye repent, ye shall all likewise perish;” or, in a similar way.
How did those referred to perish? We answer, by temporal judgments — they were slain by the sword, around the altar — or, by the falling of the tower of Siloam; the Jews, if they repented not, should perish in like manner, or in a similar way.
It is not said that they should perish like some who had been hurled down to endless woe, by the arm of the Almighty; but they should perish like those upon whom the tower of Siloam fell and slew them; that is, in a similar way — by severe temporal calamities and judgments. There would be a striking similarity between the destruction of the Galileans and the destruction of those to whom Jesus refers. When victorious armies should come upon them, they would be slain about the temple, and their blood even would be mingled with their sacrifices.
Josephus informs us that when Jerusalem was besieged by the Romans, hundreds were slain in and about the temple. He says:
“Now round about the altars lay dead bodies heaped one upon another, as at the steps going up to it, ran a great quantity of blood, whither also the dead bodies that were slain above (on the altar) fell down….One would have thought that the hill itself, on which the temple stood, was seething hot, as full of fire on every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did nowhere appear visible, for the dead bodies that lay on it.” — Book VI., Chapters IV., V.
Many orthodox divines have given the text a similar construction. Dr. Adam Clarke comments thus:
“Ye shall all likewise 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, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses and temple.”
Dr. Barnes, an eminent Presbyterian divine, says thus:
“You shall all be destroyed in a similar manner….This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans.”
Calmet. — “Jesus Christ here predicts those calamities which overwhelmed them, when Jerusalem was destroyed by the Romans; for then, very many impenitent and unbelieving Jews were buried together under the ruins of their most miserable nation.”
Whitby. — “I tell you, nay; but except ye repent, ye shall all likewise perish, for the same cause, and many of you after the same manner.”
The Damnation of Unbelief.
“He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned.” — Mark 16:16.
This passage is regarded as one of the strongest proof-texts of the doctrine of endless punishment that is found in the sacred Scriptures. It is supposed to have reference to the immortal state of existence, and to teach the endless ruin of all who die in unbelief. Those who believe in this life and are baptized, it is said, will be saved from hell in the life to come; while those who believe not in this world, will be made miserable in the world to come. But the attentive reader will bear in mind that such an interpretation is entirely unsupported by the text. It is assumed. The passage makes no allusion to the immortal condition of mankind. The common exposition of the subject involves its advocates in inexplicable difficulties. It is supposed that water baptism is alluded to in this passage. If so, some particular mode of baptism is referred to; but how are we to determine what mode of baptism is taught? We are not instructed upon this point, and professed Christians entertain quite dissimilar views upon this subject; some con-
tend that immersion is the only mode taught in the Bible, while others contend for sprinkling, and pouring, and plunging. If water baptism be essential to salvation, then it must be administered in some prescribed form. In absence of all proof upon this point, how are we to determine what form to employ?
Again: if belief is absolutely essential to secure immortal felicity, then a true faith is necessary; for to assert that belief is an indispensable requisite to reach the heavenly kingdom, and then affirm that it is unimportant what kind of belief a man embraces, is the height of folly! If a man’s eternal salvation depend upon faith in this life, where, amidst the conflicting theories in Christendom, will he go for salvation? Each sect claims to have the true faith, how then can we determine which belief to accept and which to reject?
Again: the exposition of the text which has extensively obtained, sweeps the whole intelligent universe of God down to perdition — for all men have been unbelievers — and the language is positive — he that believeth not shall be damned. If all are to be excluded from heaven who believe not, then infants and idiots, and the whole heathen world must be lost forever. The heathen have not heard of Christ, and how could they believe on him of whom they have not heard? Are millions on millions of human beings to be hurled down to perdition for not believing on Christ, when they have not even heard of him?
Again: if we give to the text a universal application, then there are no true believers on earth at the present time, for there is not a single human being that can produce the signs which were to follow believers!
“And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Mark 16:17, 18.
Now, where, in this age of the world, shall we look for believers, according to this test? Who can produce the signs? Where is the Christian believer who can cast out devils; or can speak with new tongues; or play with the fangs of the serpent and not be bitten; or drink the poisonous draught and not be injured? Where is the believer now who can heal the sick, restore sight to the blind, and hearing to the deaf? “These signs shall follow them that believe. They shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover.” As believers in Christ cannot now produce the signs here indicated, we conclude that the subject cannot have a universal application. From the signs which were to follow believers, it is evident that the text had special reference to the disciples of our Lord, who were commissioned to preach the gospel of his kingdom, and establish the truths connected with his dispensation of grace.
As the apostles alone could exhibit the signs here designated, the subject had exclusive reference to the apostolic age. Jesus selected a few disciples to be his companions and co-laborers, to participate in the enjoyments of his religion, and share the perils of his mission. They had toiled together, endured the scorn of the proud and haughty Pharisee, and the buffetings and contumely of the world. He had imparted instruction concerning the principles of his kingdom, though they did not fully comprehend the character of his religion, nor the nature and extent of his mission.
Jesus had spoken of the direful judgments and severe national calamities which were soon to come upon that disobedient and sinful people, which would sweep them down to destruction. He had told them of his crucifixion, and that he would rise again from the dead; but his disciples did not fully appreciate the nature of his work; and when he was seized by his enemies and put to death, they gave up in despair. They had no expectation of meeting their Lord and Master again! Heavy of heart and full of sorrow, the disciples were convened together to bemoan their fate, and weep together that their Master had been taken from them, and with wicked hands had been crucified and slain. While in this dejected state of mind, hope having expired in their bosoms, the tidings came to them that Jesus had risen, but the information seemed to them improbable, and the historian tells us that they “mourned and wept and believed not.”
Those disciples were unbelieving, and Jesus appeared unto them, the context informs us, as they sat at meat, and upbraided them for their unbelief and hardness of heart, because they believed not them that had seen him, after he had risen. The disciples were here called unbelievers — they believed not for joy. But the evidence was overwhelming that their Master had risen from the dead; and there they were commissioned to go forth and preach the gospel to every creature. He that believeth — or, those of you who believe in me as a true Teacher sent from God, shall be saved, and those who believe not shall be damned, or condemned. The Greek word (katakrino) which is here rendered damned, occurs in several other passages, though it is translated “damned” in but one other text — Romans 14:23. “He that doubteth is damned.” It is rendered condemn, and condemned, and condemneth. When a man doubts, he is damned; or in a state of condemnation.
Macknight in this passage renders the original, “condemned.” Dr. Campbell, another orthodox divine, says that the original word rendered “damned” corresponds exactly to the English verb “condemn.” The same word occurs in Matt. 20:18, and is applied to Christ: “They shall condemn him to death.” No one supposes that this refers to misery in the future world, and yet it is the same word as occurs in the text and is rendered “damned.” It occurs again in Matt. 27:3: “Then Judas, who had betrayed him (Jesus) when he saw that he was condemned (katakrino) repented himself,” etc. It is found also in John 8:10, where Jesus said to the guilty woman: “Hath no man condemned (katakrino) thee? — neither do I condemn thee.” “They all condemned (katakrino) him (Christ) to be guilty of death.” Mark 14:64.
No one supposes that these passages allude to misery in the immortal world. Neither does the text refer to the immortal condition of man. The risen Lord commissioned his apostles to preach the gospel, or good news, that he had risen from the dead, and was conqueror of hell and of death. Those thus sent out were endowed with miraculous powers — certain signs should follow them. The succeeding context informs us, that they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. (Mark 16:20).
The disciples went forth proclaiming the gospel, or good news, that their Lord had risen from the dead; that he was conqueror of hell and of death, and was alive again forevermore. They were baptized with the Holy Ghost and with fire, and gave evidence of their divine commission by the signs following them. For a specific purpose, miraculous powers were given unto them, so that the sick were restored, the blind made to see, the lame to walk, the insane clothed in their right minds, and hope was kindled in the hearts of those who were filled with despair. Those believing disciples were saved from moral darkness and blindness of mind, from erroneous views of the character and government of God; from the fear which has torment, and from the impending judgments which came upon that sinful people, who turned from the divine instructions of Jesus, and cruelly put him to death. In believing on Christ, they entered into rest, and had joy that was unspeakable and full of glory. The text had special application to the disciples of our Lord. We have already seen how full of doubt they were, when their Master was crucified, and that Jesus had occasion to reprove them for their unbelief, and upbraid them for their hardness of heart. But on being convinced of the resurrection of Jesus, they went forth on their divine mission, proclaiming the truth, the Lord confirming the word with signs following. They could produce the signs which were to follow those who believed. This passage, therefore, had special reference to the primitive Christians, who could produce the “signs” specified in the context, which were to follow believers. The text evidently was originally designed to be restricted in its application to those early Christians who were endowed with miraculous power, and, therefore, we cannot give to it a general or universal application.