The State of the Blessed Dead.

I.

I have already announced that during this Advent season I would call your attention to the state of the blessed dead. My object in so doing is simply that we may recall to ourselves that which Scripture has revealed respecting them, for our edification, and for our personal comfort. And I would guard that which will be said by one or two preliminary observations.

With Death as an object of terror, with Death from the mere moralist’s point of view, as the termination of human schemes and hopes, we Christians have nothing to do. We are believers in and servants of One who has in these senses abolished Death. Our schemes and hopes are not terminated by Death, but reach onward into a state beyond it.

Again, with that state beyond, except as one of blessedness purchased for us by the Son of God, I am not at present dealing. It is of those that die in the Lord alone that I speak.

And this being so, it is clear that the first point about them demanding our attention is, the very commencement of their state at the moment of death. And this will form our subject to-day.

We shall be guided in its consideration by two texts of Holy Scripture. The one is that where Our Lord answers the prayer of the dying thief that He would remember him when He came into His kingdom, Luke xxiii. 43: “Verily I say unto thee, To-day shalt thou be with Me in paradise.”

And the other is an expression of St. Paul, Phil. i. 23, not improbably taken from those very words recorded in the gospel of that evangelist who was his companion in travel—“to depart and to be with Christ.”

Now in both these one fact is simply declared, viz.: that the departed spirit of the faithful man is with Christ. It is as if one bright light were lifted for us in the midst of a realm brooded over by impenetrable mist. For who knows whither the departed spirit has betaken itself when it has left us here? One of the most painful pangs in bereavement by death is the utter and absolute severance, without a spark of intelligence of the departed. One hour, life is blest by their presence; the next, it is entirely and for ever gone from us, never to be heard of more. One word, one utterance—how precious in that moment of anguish do we feel that it would be! But we are certain it never will be granted us. None has ever come back who has told the story. Where the spirit wakes and finds itself,—this none has ever declared to us; nor shall we know until our own turn comes. Now in such a state of uncertainty, these texts speak for us a certain truth: The departed spirit is with Christ.

I shall regard this revelation negatively and positively: as to what it disproves, and as to what it implies.

First, then, it disproves the idea of the spirit passing at death into a state of unconsciousness, from which it is to wake only at the great day of the resurrection. If it is to be with Christ, this cannot be. Christ is in no such state of unconsciousness; He has entered into His rest, and is waiting till all things shall be put under His feet; and it would be a mere delusion to say of the blessed dead, that they shall be with Christ, if they were to be virtually annihilated during this time that Christ is waiting for His kingdom. Besides, how then would the Lord’s promise to the thief be fulfilled? What consolation would it have been to him, what answer to his prayer, to be remembered when Jesus came in His kingdom, if these words implied that he should be unconsciously sleeping while the Lord was enjoying his triumph? Therefore we may safely say, that the so-called “sleep of the soul,” from the act of death till the resurrection, has no foundation in that which is revealed to us.

It is perfectly true, that the state of the departed is described to us as “sleeping in Jesus,” or rather, for the words are a misrendering, a having fallen asleep through, or by means of Jesus. But our texts are enough to show us, that we must not take such an expression for more than it really implies. Sleeping, or falling asleep, was a name current among Jews and Christians, and even among the best of the heathens, for death, implying its peace and rest, implying also that it should be followed by a waking: but apparently with no intent to convey any idea of unconsciousness. It is a term used with reference to us, as well as to the dead. To us, they are as if they were asleep: removed from us in consciousness, as in presence. The idea also of taking rest tended to make this term appropriate. But it must not be used to prove that to which it evidently had no reference.

The spirit, then, of the departed does not pass into unconsciousness. What more do we know of it? It is with Jesus.

We have now to consider what this implies. And in doing so we shall have further to make certain that which we think we have already proved. For first, it clearly implies more than a mere expression of safe-keeping, or reserve for a future state of blessedness. “The righteous souls are in the hand of God, and there shall no harm happen to them.” This is one thing: but to be with Christ is another. We might again appeal to the spirit of the promise made to the penitent thief, in order to show this: we might remind you that in the other text, St. Paul is comparing the two states—life in the midst of his children in the faith, and death; and he says, “I have a desire to depart and to be with Christ, which is far better:” better than being with you, my Philippians.

So that more must be meant than mere safe keeping in the Redeemer’s hands. We may surely say, that nothing less than conscious existence in the presence of Christ can be intended. And if that is intended, then very much more is intended also, than those words at first seem to imply. Remember the contrast which this same Apostle elsewhere draws. “We know,” he says, “that while we are present in the body, we are absent from the Lord: for we walk by faith, not by appearance: we are willing rather to be absent from the body and present with the Lord.” That is, if we follow out the thought, this present state of dwelling in our home the body is a state of severance from the Lord; but there is a better state, into which we shall be introduced when this house of the body is pulled down: and from the context in that place we may add, much as we wish to be clothed upon with our new and glorious body which is from heaven, yet even short of that, we have learned to prefer being simply unclothed from the body, because thus we shall be present with the Lord.

So that we may safely assume thus much, my brethren: that the moment a Christian’s spirit is released from the body, it does enter into the presence of our Blessed Lord and Saviour, in a way of which it knows nothing here: a way which, compared to all that its previous faith could know of Him, is like presence of friends compared to absence.

Now let us take another remarkable passage of Holy Writ bearing on this same matter. St. John, in his first Epistle says, “Beloved, now are we children of God, and it never yet was manifested what we shall be; but if it should be manifested, we know that we shall be like Him: for we shall see Him as He is:” for this is the more accurate rendering of the words: meaning, if any one could come back, or come down, to us, and tell us what our future state is to be, the information could amount for us now only to this, that we shall be like Him, like Christ; because we shall see Him as He is. And in treating these words at considerable length last year, I pressed it on you that this concluding sentence might