The Age-to-Come Doctrine by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 1, 1915

The Age-to-Come Doctrine

By J. O. Corliss

No. 4

Extent and Power of the New Covenant

IN order to maintain the theory of a second probation following Christ's second coming, Pastor Russell denies the plain statement of 2 Peter 3:10, that in connection with the Lord's coming the earth and all its contents will be "burned up." The ground of his denial is that, according to Scripture, the earth must stand forever. See "Studies in the Scriptures," Series One, page 69. This statement of Peter, he declares, is but

a symbolism, referring simply to the customs and habits of present society, which are to give way to a new order of things, even to a society reorganized in harmony with earth's new Prince—the Lord Christ.

It would seem that ardor to maintain a peculiar theory has, in this case, blinded the mind to the general trend of the apostle's view; for in the chapter cited he expressly states that the very elements composing the earth are to be "melted" in the last-day fires (verse 12), but that notwithstanding this, new heavens and a new earth are to appear, in which righteousness will dwell. Here the moral and physical are classified as different. The physical elements of earth, he says, are doomed to give way to new and untainted constituents, in which righteousness, the moral principle, may forever dwell. Verse 13. Certainly, in the scripture under consideration, unerring inspiration could not have stated the matter clearer to give the thought of an exchange of material worlds.

The words of the revelator, also, entirely agree with the plain language of Peter. He says that he saw a new heaven and a new earth following the first elements, which had been consumed. In proof of his reference to material things, he adds, "And there was no more sea." Rev. 21:1. This, too, is in harmony with the voice of the prophets. The Lord, through Zephaniah, has said, "I will utterly consume all things from off the face of the land." Zeph. 1:2, margin. That this reference is to the second coming of Christ is revealed in verses 14-18. The same sentiment is uttered by Joel, in the second chapter of his book. Jeremiah, also, in describing that time, says that the earth was seen to be "without form, and void," and all the cities "broken down at the presence of the Lord." He then adds, "The whole land shall be desolate; yet will I not make a full end." Jer. 4:19-27.

Thus the earth is once more to be reduced to chaos, as at the beginning, yet that is not to be its "full end." But as the first formless and empty creation was changed by the Spirit of God into order and beauty (Gen. 1:2), so out of the molten elements of the old earth (2 Peter 3:10-13) there will come the renewed residence of righteous inhabitants. See also Isa. 65:17-19. So while the earth is to abide forever (Eccl. 1:4), it must undergo a cleansing from the curse of sin, which will constitute it a "new earth," fit for the redeemed to dwell in, as was at first intended.

God's arrangements are all after this order, to the end that his eternal purpose may not be thwarted. Likewise the "new covenant" is but the renewal, through Christ, of that covenant made at the beginning in man's behalf, and is defined in Bible terms as the "everlasting covenant." So when Christ died for all, he offered in behalf of "every man" the blood of the everlasting covenant (Heb. 13:20), which was designed to cover the needs of the most remote individual.

This covenant was more or less intelligently known to each generation from the beginning. Had there not been some comprehended arrangement of obedience and salvation, no condemnation could have followed any deviation from God's will. Heaven never put forth more than one test of morality, and that one is yet, as it ever has been, the law of Jehovah. Rom. 3:20. Without this law, said the apostle, "I had not known sin." Rom. 7:7. Christ, who is the image and representative of God, being the same yesterday, today, and forever (Heb. 12:8), could never have held Adam as a sinner needing atonement, except he had been made fully aware of God's standard of unity with the divine.

This standard, too, must have been according to some well-defined covenant between the Father and the Son, for the regulation of the creature's conduct. In fact, this covenant must also have been ratified by the promise of Christ's offering for the redemption of forfeited life, even before the first man became a sinner, and thus lost his hold on his great life gift. In accordance with this excessive need, Christ became a "Lamb slain from the foundation of the world." Rev. 13:8. But even this arrangement could not have been effected without a previous agreement between the Father and the Son. Such a covenant was actually consummated "before the foundation of the world," in which Christ, as a Lamb without blemish, was foreordained to die for man. 1 Peter 1:19, 20. So "in the fullness of time" he was "made of a woman" and under the law, to taste death, unto redemption, for every one who was under the law. Gal. 4:4, 5.

Father Adam, with all others, was included in this wonderful provision, and this fact is evidence that he was eligible to all the blessings of that everlasting covenant previously perfected between the Father and his Son. Therefore the terms of perpetual life, as well as the consequence of disobedience, must have been clearly set before the first pair in Eden. So Adam accepted the conditions and responsibility of Edenic life, fully understanding the stipulations under which he might continue therein or be subjected to death. Gen. 2:15-17. In other words, he entered upon his career under the terms of the everlasting covenant, which had been ratified and sealed by the promise of Christ's offered blood, which was to be given in "due time." 1 Tim. 2:5, 6.

Speaking later of Israel's human tendency to sin, though having been planted the "choicest vine" and closely hedged about (Isa. 5:1-4), the Lord says that "they like men ['like Adam,' margin] have transgressed the covenant." Hosea 6:7. But though Adam so transgressed, the covenant itself was not made void. However, as earth's inhabitants increased, they became so corrupt that every imagination of the mind was only evil, and God said that his Spirit would soon cease to strive with them. Gen. 6:3, 5. But he called Noah, and after reminding him of the terrible condition of things, commissioned him to build an ark in which to save himself and family. The threatened flood having passed, God said to Noah: "I will establish my covenant with you; . . . I do set my bow in the cloud, . . . and I will look upon it, that I may remember the everlasting covenant between God and every living creature." Gen. 9:11-16.

In time corruption again poured into human hearts, beclouding the condition and promises of the everlasting covenant, when it became necessary again to renew that arrangement with humanity. To this end Abraham was called, under Christ, to become the head of God's people on the earth, as was Adam in the beginning (Rom. 4:11-13); and this is the way it was done: God said to him, "I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee." Gen. 17:7.

In view of this, what folly to base an argument for a post-mortem probation on the supposition that the people of past ages had no benefit from any saving arrangement. The spilling of Christ's blood was but the renewal and confirmation of the same everlasting covenant established with Abraham, and it was done by him as the "Seed of Abraham," in whom and to whom the promises were made. The covenant was renewed in Christ as a repetition of its renewal in Noah and Abraham, for one reason, because its provisions had been lost sight of through the hardness of heart; but for another and still greater reason, that Christ was the "Seed" to whom the promise of that covenant was made. Gal. 3:16, 17. Whoever, therefore, really unites himself to Christ, being born again through his Spirit, becomes the seed of Abraham, and heir according to the same promise given to Abraham and his seed. Gal. 3:29. This certainly establishes the fact that everybody in past ages had the opportunity to lay hold of the one common plan of salvation if he chose to do so. The provision was made for those people, and the fact that some did not accept it only reveals that they are not now to be considered in some special arrangement for their willful neglect.

Glendale, Cal.