AdolphKnoch

THE SECOND DEATH

by Adolph E Knoch

DEATH may be literal or figurative. In the statement "let the dead bury their dead" (Matt.8:22) it is first used figuratively and then literally. The literal dead could not bury their dead. Neither would our Lord countenance the burial of the figuratively dead. It is important that we determine in each instance whether literal or figurative death is in view.

In deciding this point as to the second death it will help us to note that the phrase "this is the second death" is an explanation of what the lake of fire is. We have quite a few such explanations in the book of the Revelation. They are of two kinds, explanations of figures and explanations of literal facts. The important point for us to note is that, in no case, is the explanation figurative. The seven stars (Rev.1:20) are figures; those they represent, the angels or messengers, are literal. So with the lampstands and the churches (Rev.1:20). The statement "the horns are ten kings" stamps the beast with the horns as a figure and the ten kings as literal (Rev.17:12). Likewise, the waters which John saw may not be real water, but the peoples and multitudes and nations are just what these words ordinarily imply (Rev.17:15). So with great Babylon. When we read, "the woman which thou sawest is that great city" let us rest content with God's explanation and refuse to explain it (Rev.17:18). If the messengers and the churches and the kings and the peoples are literal, then the city must also be a literal city and not some religious system or ecclesiastical power.

"The Second Death" is an Explanation hence it Must be Literal Death

By this test, the Divine explanation of the lake of fire must be literal death.

We may not reason backward from this that the lake of fire is figurative, though it undoubtedly is full of significance. When we read of the "fine linen, which is the righteousness of saints" (Rev.19:8) we may well take the robes as literal, yet at the same time a most apt symbol of the just deeds of those who wear them. A literal statement may be explained as well as a figurative one. But in any case, whether the lake of fire be taken literally or figuratively, the laws of language bar us from making the explanation of it aught but a literal fact. In some instances when involved with other figures, as in an allegory (Gal.4:25), the explanation does not, at first glance, seem literal. But a closer view of even such cases will show that the rule still holds. Never let us explain God's explanations.

For the sake of the student who may be interested in further study of figures and their explanation, as well as to guard against possible misapprehension, we will point out an interesting fact, which must always be taken into consideration by the reader of any version. In Greek the verb substantive (to be in its various forms, as am, is, are, etc.) is very often omitted, especially when it has its usual force. But when it has the special duty of explaining that one thing represents, or means, another, then it cannot be omitted. The Lamb (Rev.17: 14) is Lord of lords and King of kings. No one believes that a literal lamb will occupy this position, but that the figure of a Lamb represents the Lord of lords and King of kings. But when we read on that "they that, are with Him [are] called and chosen and faithful" we take it literally. He is not followed by certain qualities, such as faithfulness, but by those who have these qualities. The verb is omitted in the Greek. Luther had great difficulty in discriminating the literal from the figurative. Had he noticed this simple fact, that is used only when emphatic or when it has the force of represents he would have been saved much controversy and trial, and would not have forced the statement "This is My body" to mean that the bread was the literal body of our Lord. The same argument could be used to prove that we, too, are all His literal body, for the assembly is His body (Eph.1:23).

When, however, the verb is omitted, the statement is not explanatory but descriptive, even if, as is often the case in the original languages, the descriptive term is a noun, for the sake of emphasis.

On the other hand, the statement that "death and hades were cast into the lake of fire" is purely figurative, for neither death nor hades is of such a nature as to be "cast." Fire would have no effect on them. This figure (metonymy of the subject) is so common that we need only to mention a few instances and everyone will see its force. Death and the unseen are put for their contents, for those in them are judged. So the world is put for those included in it. "God so loved the world"--that is, the people in it (John 3:16; 7:7; 2 Cor.5:19, etc.). The earth is often put for its inhabitants (Gen.6;11,12,13; Matt.5:13, etc.). Death, which includes all who had not been made alive in the former resurrection (Rev.20:5) as well as the unseen world--all the remaining creatures still out of harmony with God--are cast into the lake of fire.

A consideration of the last class which is to be raised and vivified (1 Cor.15:23,24) will also lead us to the conclusion that the second death (which is the only death left at the consummation) must be a literal fact.

The Firstfruit of vivification was Christ. His death was a literal, physical fact. The second class, who are made alive at His presence, will also be raised from the dead in the resurrection of life.

Long before this, while they were still alive, they had known both death and resurrection in their figurative meaning. But we who are alive to God now, having been quickened by His Spirit, look forward to a literal vivification-the redemption of our body.

Being "Made Alive" at the Consummation Involves a Previous Physical Death

The third class--those who are vivified at the consummation, are previously raised to physical life to stand before the great white throne. It is evident that they must die again before the consummation, in order that they, too, may be included among those whom Christ makes alive. The Firstfruit was raised from literal death; most of those who are His enter death and await His life-giving call. Does it not follow that the rest of the dead who will be raised at the resurrection of judgment, and are judged according to their deeds, must die again before they can be included in the third class of those who triumph over death? The last enemy is not banished when they are raised for judgment, but more than an eon later, at the consummation.

The last eon differs from all which precede it in some important particulars. The former things have passed by; all things are new; evil has been segregated and consigned to the lake of fire (Rev.21:8) and there is no change in character (Rev.22:11).

Not only will the unbelievers suffer the loss of eonian life and such a judgment as accords with their deeds, but the earth is cleansed of their presence so that this last and most glorious of all the eons comes nearest of all to perfection. It will be the crowning glory of Christ and may be enjoyed only by those who have, by grace, believed on Him and have the gift of eonian life.

It is well to note, in this connection, that, during the last eon, death is not abolished. It is the last enemy. Other enemies are "sovereignty and authority." These continue during the last eon, for while there is no temple (Rev.21:22) there is a throne (Rev.22:1) and it is the throne of the Lamb, and the saints reign for the whole eon (Rev.22:5). Death cannot be abolished until after the reign of the saints has ceased, till the Son has handed over the Kingdom to the Father. Then the last enemy of all is banished by means of the vivification of all.

That the second death leads to results immeasurably beyond the death which they had previously passed through cannot be gainsaid. Death, for the unbeliever is the portal to judgment. The second death will, at the consummation, usher into life in Christ. Nevertheless, while they are so distinct in their fruitage, the very fact that the lake of fire is defined for us as the second death, leads us to the inevitable conclusion that we are to discover its nature from the first death. The second Adam is so called, not because He is so superior to the first Adam, but because of His similarity to Him. Each heads a humanity. In fact, in every case the second thing must be interpreted by the first.

If the second death is death figurative, such as is spoken of in Romans--the regarding of the flesh--the result would be that the raised ungodly would continue to live to man, but be dead to God--a condition which, if undergone in a lake of fire, would be the equivalent of eternal torment reduced to one eon in its extent. The "spiritually" dead, or much better, figuratively dead are always represented to us as physically alive. The dead who were to bury their dead and those who are minding, or regarding, the flesh (Rom.8:6) are all alive so far as this world is concerned. It is only in relation to God that they may be considered as dead at all. Now they suffer this alienation from Him in the midst of many comforts, oblivious to the loss which their condition involves. To transport such into a lake of fire (either figurative or literal) would be the most terrible fate which they could meet. One consideration forbids this. They are raised from the dead in the resurrection of judgment (not of life), hence they are already figuratively dead. If the lake of fire simply causes figurative death (a condition of alienation from God) then it really has no effect on them whatever. Instead of providing for ultimate reconciliation, it would only confirm them in their estrangement from God.

Salvation is Based on the Work of Christ not on the Purgatorial Pains of the Sinner

Sin's natural result is death. This is true of saint and sinner alike. For the present, until the presence of Christ, there is no difference between saint and sinner in this respect. But it is especially true of those who take part in the first resurrection, that over them the second death has no jurisdiction. Why? Because they are Christ's, and His blood fends them from all God's judgment.

The phrase "second death" occurs but once. Again, it is presented as a dreadful ordeal and one to be shunned. The overcomer in Smyrna is exhorted to be faithful unto death and is comforted with the assurance that he will not be hurt or injured by the second death.

During this life suffering and death come to all in most unexpected and unequal ways. Even among the ungodly the worst criminals are spoiled and petted and lead a life of ease and die a painless death, while some bear patiently all their days with poverty and disease harming no one by their deeds, and yet they drag out a miserable existence till death seems to end all. Is this right? Is this just? Not at all. And it is for the rectification of all this unequal and unjust distribution of the ravages of sin, that the ungodly are summoned before the bar at the great white throne, to be judged in harmony with their deeds. God's justice will then be vindicated and the path prepared for their reconciliation at the consummation.

Let no one complain that the details of this last great event are not fully made known to us. We have no personal interest in it and we may rest content that even in the case of those who are not conciliated to our God through the death of His Son, the Judge of all the earth will do right.

Yes, He will do much more than what is right. He will use the evil which overtakes them, just as He has always used it, for their own ultimate welfare and His own glory. His purpose is ever the same; only His method varies. He adjusts the means to the individual requirements of each case.

With unbelievers, who may not share in eonian life, He does not deal on the principle of faith, but sight. He ushers them into His presence and pays them the wages which are their due- -death for the eons. After such a righting of wrongs, a sweeping away of all false and deceptive illusions, the road to reconciliation is very short. Faith is not needed as now for He no longer hides Himself. Only life is needed, and this He gives them at the consummation.

Why, we are asked, is this death accomplished by means of fire? God uses various agencies to attain His ends, but there is always an aptitude and fitness in the instruments He employs. In Noah's days He cleansed away the abounding sin by means of water. And was not water a purifier well suited to the task? And if, in preparation for the last eon, He once more wishes to dispose of evil, what more effective agent can be found than fire? Water may wash off outward, physical filth: fire is a chemical agent and enters into the inmost substance. It is the most searching purifier known. The flood did not purify its victims, but the earth on which they lived; neither does the lake of fire purify those who enter it, but the universe of which they form a part. It is no purgatory. All the salvation and blessing which will eventually come to those who emerge from it when the last enemy vanishes will be due to the virtue and power of the death of Christ.

It alone, unaided and unencumbered by aught that they may suffer or sustain, is amply sufficient to cleanse and purify and to insure the life which Love has purposed shall be theirs when the eons shall have brought their harvest to His feet.