Design of the Judgment by J. Q. CORLISS

Review and Herald Publishing Association · Washington, D. C. · Apr 15, 1915

Design of the Judgment

By J. Q. CORLISS

The Age-to-Come Doctrine —No. 6

Design of the Judgment

J. Q. CORLISS

WERE one to indorse all the teachings of the age-to-come theories, the day of judgment, so often and so solemnly referred to in the Bible, would carry little weight, so far as an examination of the daily life is concerned; for according to Pastor Russell's teachings, the day of judgment is not so much to decide as to the character of men and award each his just deserts, as it is to provide a release from the penalty of death already decreed because of sin. But in order that the reader may decide for himself as to the trend of doctrine advocated on this point, extracts from the Russell writings are here inserted.

On page 141 of “Studies in the Scriptures,” attention is called to Acts of the Apostles 17:31, which is thus commented on: “Has God changed his mind? Has he concluded that his decision in the trial of the first man, and the general sentence were unjust, too severe, that he now concludes to judge the world individually?” Attempting an answer to these queries, he says it is not that, but God “has provided a redemption [italics his] from the penalty of the first judgment, that he may grant another judgment, or trial, under more favorable conditions to the race—all having had experience with sin and its results.”

It will readily be noticed that very much has been assumed in this extract. First of all, the writer does not give any reason for alleging that a second judgment would be different from the first, since both are called into being by the same infinite mind, nor does he tell why the first was a judgment to condemnation, and the second is given to provide redemption from the decision of the first judgment. It is therefore safe to say that this quieting doctrine is purely conjecture, being the figment of a fanciful brain, and invented as the foundation upon which to build a pacifying, contented feeling, while resting the hope of a future life on an unwarranted deduction. But as if hoping to confirm his position, he quotes, on page 144, from Isa. 65:20, concerning the sinner being accursed who dies at the age of a hundred years, and applies it to his favorite theme, as follows:—

“Thus all must have at least one hundred years of trial; and if not so obstinate as to refuse to make progress, their trial will continue throughout the entire day of Christ, reaching a culmination only at its close.”

The “day of Christ” here spoken of has reference to a supposed thousand years of the reign of Christ upon earth while giving sinners a second probation in behalf of their desired salvation. But how any well-balanced mind could possibly draw from the prophet's augury the conclusion announced in the foregoing quotation is a puzzle to the average intellect; for one might safely challenge the warrant for it in either reason or inspiration. It is, however, a fair sample of Mr. Russell's methods of dealing with Scripture in his effort to maintain a cherished theory, which seems a very near case of corrupting inspired truth, and so falling under the interdict of Prov. 30:6.

This doctrine of a second probation is based on the assumption of two judgments, one of which, six thousand years ago, condemned the first sinners, and the other is to follow the second coming of Christ, for the purpose of giving those first condemned ones another trial, after they have learned the real nature of sin and its consequences. During the intervening time, it is declared that God has been selecting two classes of men through whom he will be honored in the last judgment day, the time of which he has definitely appointed. Those of either class who have met divine approval will not pass under the second judgment trial with the world at large, but will, from their successful experiences, be made “God's agents in the blessing of the world—in giving to men the instruction and training necessary for their final testing and judgment.” The only semblance of authority by which to make this statement appear plausible is this partial quotation from 1 Cor. 6:2: “Do ye not know that the saints shall judge the world?”

One of two things must be certain in Pastor Russell's application of this text. Either he did not consider the force of the word krino, from which the English word judge is rendered, or else he willingly perverted that meaning; for it is well known that among its English synonyms it carries such words as condemn, sentence, conclude, determine. All these words convey the idea of a positive rendering of account, and receiving therefor a just sentence, be it good or bad. It is never once used in Scripture to promote the thought of a probational trial under suspended sentence.

In fact, the Saviour places that word in direct contrast with his mission of salvation. He proclaimed that his errand to earth was not to judge men, but to save them. John 12:47. Is it not plain that in these words he makes judgment a condemnation, rather than a special opportunity for salvation? The apostle Paul uses the word in the same sense. Writing to the church at Rome, he said: “Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest

doest the same things.” Rom. 2:1. How evident that the apostle used this word to convey the sense of condemnation, rather than of giving a probationary trial under peculiarly favorable circumstances.

Again Paul exhorts: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” 1 Cor. 4:5. The evident reason for this prohibition is that man in his present state is human, and therefore is not able to probe the secret motives of another's heart, so is not prepared properly to judge his case. But when Christ comes to earth and brings to light all the hidden things of darkness, the redeemed will then clearly see how far and how strongly, as Christ's representatives only, to judge the actions of unregenerate men. 1 Cor. 6:2.

Another phase of this subject is in place just here. It is this: The apostle declared that woe was his if he did not preach the gospel to warn men. 1 Cor. 9:16. Manifestly the thought of this contemplated sorrow prompted him in the charge he delivered to the young minister Timothy, when he counseled him to preach the word faithfully, because the Lord Jesus was coming to judge both the living and the dead. 2 Tim. 4:1. This instruction notified that all conditions of men would be judged at the same time and by the same standard, without discrimination, each receiving for the things done beforetime in the flesh. 2 Cor. 5:10. The inspired one knew this to be so, and therefore added, “Knowing therefore the terror [fear] of the Lord, we persuade men.”

Had the apostle viewed the judgment in the light of modern age-to-come doctrines, he would have assigned an altogether different motive for persuading men to Christianity. He would in that case, instead of pointing to the judgment as an occasion of terror, or fear, have tried to comfort them with the thought that, having now learned the real nature of sin, they would, at the coming of Christ, have a second opportunity for true repentance, lasting “at least one hundred years of trial” in which to recover from their spurned chances while on earth the first time. How very different and comforting an outlook that would have been from what the apostle always presented!

How strange that Paul should talk as he did if he believed the dogmas of the age-to-come theorists! Hear him tell what only remains to those who sin willfully. To all such he says, “There remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Heb. 10:26, 27. This expression, too, is in perfect accord with the Saviour's teaching concerning his return to earth to assume its kingship. To those who do not fully prepare to meet him then, he says that even that which they seem to have will be taken from them, and the decree will be added, “Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” Luke 19:26, 27.

The Master further said of that generation before whom he appeared in his first advent: “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.” Luke 11:32. According to Pastor Russell's theory these Ninevites, instead of condemning that generation in the judgment, would be ministers of God to bring them the blessings of a second probation. One can well thank the Lord for the clearness of his Word, which points the only safe way to eternal salvation. Let all adhere to it, rather than to the vagaries of unreliable human fancies.

Glendale, Cal.