pecting the righteous is pronounced on
the grounds of positive works of righteousness done in humility and
faith, that respecting the unrighteous has regard only to the
_omission_ to do such works through presumption and unbelief. The same
exhibition of opposite circumstances and qualities, and the same
principle of condemnation for sins of omission exclusively of those of
commission, are observable in the two other symbolic representations
contained in the same chapter--the parable of the ten virgins, and the
parable of the talents. In short, the general purport of the chapter
is to indicate, that in the sight of the righteous Judge sins of
omission, not less than sins of commission, demand condemnation and
punishment; the reasons for which appear to be that both kinds are
equally violations of the royal law, "Thou shalt love thy neighbour as
thyself" (James ii. 8), and perfect obedience to this law is the
necessary foundation of a _common_ immortality.

It only remains now to speak of the final issue of {71} the judgment
stated thus in _v._ 46: "And these shall go away into eternal
punishment, but the righteous into external life." It must be admitted
that the first clause of this sentence, taken as it is usually taken,
expresses the perpetuity of evil, inasmuch as "punishment" is an evil.
But after this has been conceded, there is still something more to be
said on this doctrine. It is evident from the context that by "these"
is meant the ungodly just before spoken of, who, having shown, by their
neglecting to give proof of love towards their neighbours, that the
love of God is not in them (see 1 John iv. 20), are counted as enemies,
and as such must be punished. For there is no neutral position: all
who do not obey the commands of Christ are opposed to him, and all that
is opposed to him is destined to be brought under subjection. Further,
it is to be noticed that although the final decision is expressed
generally in accordance with the before-mentioned principle of
employing exactly opposite terms relatively to the righteous and the
wicked, here the opposite of "eternal life" is "eternal punishment,"
and not "eternal death," the latter expression being nowhere found in
Scripture. May it not hence be argued that, as among men the
punishment of the guilty has not for its purpose the infliction of pain
and penalty, but rather is the means employed to the end that laws may
be obeyed, so the end of divine punishm