That there is an everlasting life in glory and bliss for all true believers in Christ Jesus is the culmination of all Gospel revelation in Holy Scripture, Rom. 5,1.2; Eph. 2,4—6. The explanation of the Second Article of the Creed thus says: “I believe that Jesus Christ has redeemed me . . . that I may be His own and live under Him in His kingdom and serve Him in everlasting righteousness, innocence, and blessed-, ness, even as He is risen from the dead, lives, and reigns to all eternity.” So also the Formula of Concord (Thor. Decl., XI, 14—22): “God in His purpose and counsel of grace ordained that finally He will eternally save and glorify in life eternal those whom He has elected, called, and justified.”
The blessed doctrine of life eternal through faith in Christ cannot be learned from reason since it belongs to “the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory,” 1 Cor. 2, 7—9.
The Christian hope of eternal life (John 17, 3) must therefore not be confounded with the pagan doctrine of the immortality of the soul or of its continued existence after death, which even human reason may excogitate. Concerning the arguments for the immortality of the soul we may note the following: a) “Since the soul is immaterial and simple, it is indissoluble” (Plato, Leibniz; the metaphysical proof) ; b) “The rich capacities of the soul cannot be satisfactorily developed in this life; its destiny must therefore be extended to a future life” (Cicero, Lotze; teleological proof); c) “Man strives after virtue as well as after happiness; but this life affords no satisfaction with regard to either” (Kant; argumentum ethonomicum) ; d) “Love for country is inspired only by the promise of life beyond death” (J. G. Fichte; argumentum iuridicum) ; e) “All men by nature believe in the immortality of the soul” (Homer, Vergil, Cicero; argumentum e consensu gentium; cp. Doctr.Theol., p. 631f.).
However, all the “heavens” of the heathen (unbelievers) are man-made and are just as much a caricature of the heaven of Scripture as every man-made savior is a caricature of the divine Savior. Though the heathen have always speculated on the immortality of the soul, St. Paul bears witness that despite their eschatological speculations they are “without God,” “having no hope ... in the world,” Eph. 2,12. Karl Hase rightly states that “in the hovel of the poorest peasant there is a stronger faith in an eternal life than in the lecture halls of the greatest philosophers.” (Cf. Christl. Dogmatik, III, 619.)
Only he can in reality have the hope of eternal life who truly believes in Christ Jesus, God’s only-begotten Son, and in His vicarious death for the sins of the world, John 3,16; 11, 23—27. Even the “sweetest thoughts” on the future life of the soul are dreadful without faith in Christ, since they can never silence the accusing and condemning voice of conscience, Rom. 2,16.16.
According to Holy Scripture the life eternal which Christ will graciously bestow upon His followers consists in the perpetual beatific vision of God, Job 19, 25—27; Acts 7, 56; Matt. 5, 8; 2 Cor. 5, 1—6; 1 Cor. 13,12; 1 John 3, 2. In this life Christian believers see God only through faith by means of His Word, and, as it were, in an image, 1 Cor. 13,12 (cognitio Dei abstractiva); but in heaven they will behold Him without an image or veil, face to face (cognitio Dei intuitiva).
This beholding of God is beatific, that is, it is joined with supreme bliss, Ps. 17,15, so that the blessed will never desire any other happiness than that of seeing God, the Supreme Good and Source of all perfect enjoyment. From this it follows that they can never fall away from Him, but they are confirmed in their heavenly glory (Rev. 14,13; John 10,27—29; Ps. 16,11; John 17, 24; Rev. 7, 9—17). There will be no spiritual foe to interfere with their bliss (Rev. 20,10).
Quenstedt describes the everlasting happiness of the blessed as follows: “The form of eternal life consists, generally speaking, in the ineffable, most full, and never-ending reception of incomprehensible blessings. The blessings of eternal life are either privative or positive.
“The privative blessings are the absence of sin and of all causes of sin, namely, the flesh inciting, the devil suggesting, the world seducing, and of the punishments of sin, such as various calamities, 18.25,8; 49,10; Rev. 21, 4; temporal death, Hos. 13,14; 1 Cor. 15, 26. 55—57; Rev. 2, 7, and eternal damnation, Rev. 2, 11; 20,14. Here also belongs immunity from the affections and actions of the animal body as such, as, for example, hunger, thirst, eating, drinking, the use of marriage, etc., Rev. 7,16.17; Matt. 22, 30.
“Some of the positive blessings of life eternal are internal, while others are external. The internal positive blessings, among which the beatific and immediate sight of God is preeminent, belong to the entire composite being and affect both body and soul of the blessed. The internal blessings of either part of the composite being belong either to the soul or to the body. Those of the soul are: a) the perfect enlightenment of the intellect, 1 Cor. 13, 9—12; b) complete rectitude of the will as well as the appetite, Ps. 17,15; Eph. 5, 27; c) the highest security concerning the perpetual duration of this blessedness, John 16, 22. Those of the body are: a) spirituality, 1 Cor. 15, 44. 47; Phil. 3, 21; b) invisibility, 1 Cor. 15, 44; c) impalpability, 1 Cor. 15, 44. 48; d) illocality (ibid.); e) subtility (ibid.); f) agility, 1 Thess. 4,17; g) impassibility, Rev. 7, 16; 21,4; h) immortality and incorruptibility, 1 Cor. 16, 42—48.53; 2 Cor. 5, 4; i) strength and soundness, 1 Cor. 15, 43; j) brilliancy, Dan. 12, 3; Matt. 13, 43; 1 Cor. 16, 41.43; k) beauty, 1 Cor. 15, 43; Phil. 3, 21.
“The external positive blessings are those which the blessed experience deeply outside of themselves. Of these two are chief: a) the most delightful communion with God, Luke 23, 43; John 12, 26; 14, 3; 17, 24; 2 Cor. 5, 8; Phil. 1, 23; 1 Thess. 4, 17; Rev. 21, 3, with the angels, Heb. 12, 22, and with all the blessed, Matt. 8, 11; Luke 13, 29; Heb. 12, 23, consisting in the mutual presence, the most agreeable conversations, and the rendering of mutual honor, joined with mutual love; and b) a most beautiful and magnificent abode.” (Doctr. Theol., p. 661 f.)
With respect to the beatific vision, Scripture teaches that this is accomplished not merely by means of mental contemplation (visio mentalis), but by the actual sight of the eyes (visio cor- poralis), 1 Cor. 9,12; Job 19, 25—27; 1 John 3,2. Those who doubt the possibility of the beatific vision may just as well doubt the possibility of all of heaven, since the entire doctrine of eternal life transcends our feeble understanding. That the blessed in heaven will recognize not only God, but one another is plainly taught in Scripture, Matt. 17, 3. 4; Rev. 7, 13. 14. Hafenreffer writes: “Because the perfect image of God in which we had been created will be fully restored, we shall be endowed also with perfect wisdom and knowledge. Hence, if Adam before the Fall immediately recognized his rib in Eve, much more in the life to come, when all these gifts will be far more perfect, shall we recognize one another, Luke 16, 23 ; Matt. 17,1 ff.” (Doctr. Theol., p. 662.)
Whether the blessed will recognize the damned in hell is not certain, though it is quite probable, Luke 16, 23 ff. Dr. Pieper wisely suggests that it is best to leave this question unanswered. That such recognition, if it should occur, does not disturb the happiness of the saints, Hutter explains as follows: “The will of the blessed will in all things concur with that of God. Such carnal affections as are signs of our weakness in this life will entirely cease in the life to come, when our love will extend to those who are beloved of God and whom He has made heirs of everlasting life. But in the damned they will supremely admire and eternally praise the exalted justice of God.” (Doctr.Theol ., p. 662.)
Gerhard rightly suggests that what eternal life is can be known from the revelation of the Word only in a general and obscure manner (mViy/iarixmc). As a matter of fact, while Holy Scripture speaks of eternal life in many places, it does not supply us with many details regarding its exalted nature. This method of teaching the Holy Spirit has chosen designedly; for in this life we have no adequate conception of the nature of things that lie beyond space and time.
Nevertheless the description of eternal life which God’s Word provides is sufficient to give us a foretaste of the coming glory, Kom. 8,18, and to make us long for heaven, Phil. 1, 23. Negatively Scripture describes the blessedness of God’s saints in heaven as complete freedom from all the ills of this life, 2 Tim. 4,18; Rev. 7, 16. 17; 21, 4; positively, as supreme and perfect bliss, 1 Pet. 1,8.9; Ps. 16,11; John 17,24. Moreover, Scripture depicts the perfect joy of eternal life by means of symbols that give us a foretaste of heaven’s perfect glory (Matt. 25,10; Rev. 19, 9 : marriage; Luke 13,29; Matt. 8, 11: a feast of joy; Luke 22, 30: sitting upon thrones). That these pictures must not be explained in a physical or earthly sense Scripture expressly shows, Luke 22, 24—30; Matt. 22, 30.
However, not only the soul, but also the body will share in the eternal bliss of heaven, 1 Cor. 15,44; for it shall be like the glorified body of Christ, Phil. 3, 21, and shall shine as the sun, Matt. 13, 43, being free from all consequences of sin, 1 Cor. 15, 42. 43.
The language which will be used in heaven is not earthly, but heavenly, so that it cannot be known upon earth (2 Cor. 12, 4: “unspeakable words, which it is not lawful for a man to utter”).
While there are no degrees of bliss, since all the saints of Christ shall see God and so will be completely blessed, Scripture teaches that there are degrees of glory (<5o£a, gloria), commensurate with the faithfulness and sufferings of Christian believers in this life, 2 Cor. 9, 6; 1 Cor. 15, 41. 42 ; Dan. 12, 3. (Omnibus una salus sanctis, sed gloria dispar; cp. Luther, St. L., VIII, 1223 f.) These differences in glory will of course not arouse envy, since jealousy is sin, Gal. 6, 20. 21, and sin will be completely abolished in heaven, Ps. 17,16; 16,11.
Heaven indeed must be conceived of as a certain place (nov ), where the blessed will see God and perfectly enjoy supreme glory. Matt. 5, 12; 6, 20; 1 Pet. 1, 4; Mark 16, 19; yet we must not understand this “certain nov” in a physical sense. As the nov damnatorum is everywhere where God reveals His eternal punitive justice, so the nov beatorum is everywhere where God reveals His eternal grace and love in unveiled glory. Thus the angels are always in heaven, even when they minister to the saints on earth, Matt. 18,10; Luke 1,19.
Scripture describes as the saints of God who shall inherit eternal life all those who believe in Christ, John 3,16—18. 36. For this reason it is wrong to ascribe eternal life also to non-believers on the basis of their iustitia naturalis et civilis (Zwingli, Hofmann; cp. Luther, St. L., XX, 1766f., against Zwingli, who expressed the hope to find such heathen as Hercules, Theseus, Socrates, etc., in heaven). Christ expressly commanded His disciples to preach the Gospel to every creature, adding the warning that whosoever believeth not shall be damned, Mark 16, 15.16; Luke 24, 47; cp. also Acts 26,18.
That only true believers shall be eternally saved appears also from all passages in Scripture, a) in which Christian ministers are commanded to be faithful and diligent in their sacred office in order that not a soul may be lost through unbelief, Ezek. 3,18.19; 2 Tim. 4,1. 2; 2, 23—26; 1 Tim. 4,15.16; b) in which all Christians are exhorted to instruct, reprove, and warn their erring brethren lest they lose their soul’s salvation through apostasy, Matt. 18,15—17; 1 Cor. 5; and c) in which all Christians are admonished to lead a holy life lest they become guilty of any one’s damnation through the offense of denying the Christian faith and profession, Matt. 18, 6. 7.
As the doctrine of eternal damnation serves to warn men against unbelief and carnal security, so the doctrine of eternal life serves to incite the believers to greater faith and to sustain them in their faithful following of Christ, Matt. 10, 22; 24,13; Mark 13,13. A truly Christian life is impossible without constant consideration of the sure hope of eternal life, Phil. 3, 12—14; 1, 23. 24; Matt. 6, 19—21. (Cp. Luther, St. L., IX, 930 ff.)
In this life Christian believers do not receive that recognition which they deserve as children of God, 1 John 3, 2, just as little as their Savior was appreciated during His sojourn on earth, Is. 53, 1—3; John 1,10.11. Moreover, as they are hated and troubled by "all men,” Matt. 10,22. 25; 24,9, they must endure much tribulation in general before they can enter into God’s Kingdom of Glory, Acts 14, 22. Hence they should constantly direct their attention to their sure inheritance in heaven in order that they may overcome all evil and gain the eternal victory, Matt. 5, 12; 2 Cor. 4,16—18. All manner of tribulation is the earthly lot especially of the Christian ministers, 2 Tim. 2, 9; 2 Cor. 4, 7—11, since the world detests the Gospel of Christ, 1 Cor. 1,23, and will abominate it till the end of time, 2 Tim. 4,10.
But in all their tribulation Christian believers will overcome and gain the victory, Rom. 8, 35—39, if after the example of the apostle, 2 Tim. 1, 12, they continue in faith and hold fast their Spirit-sealed hope of eternal glory, John 16, 33; 1 John 5, 4. 5; Rev. 2, 7—11; 12,11. (Cp. Luther, St. L., II, 1237.)
Of the practical use of the doctrine of eternal life, Gerhard writes very beautifully: "The doctrine concerning the heaven of the blessed and eternal life is set forth in Holy Scripture not that we may idly dispute as theorists concerning the locality of heaven, the beatific vision, the properties of the glorified bodies, but that, as practical men, considering the promised joys of eternal life every day, aye, every hour, aye, every moment, we may keep closely to the way leading thither and carefully avoid all that may cause delay or recall us from entrance into life eternal.
"In 2 Cor. 4,18 the godly are well described by the apostle as looking not at the things which are seen (τὰ βλεπόμενα), but at the things which are not seen (τὰ μὴ βλεπόμενα). One of the ancients who was asked what books he used in his daily studies answered that he studied every day a book with three pages, one red, one black, one white; that on the red page he read of our Lord’s Passion, on the 1 lack, of the torments of the lost, and on the white, of the joy> of the glorified, and that from this study he derived more profit than if he would ponder all the works of the philosophers.” (Doctr. Theol., p. 663.)
“Christus gubemet mcntes nostras ad veram pietatem,
Et restituat ecclesiae piam et perpeluam concordiam! Amen.”
SOLI DEO GLORIA