Leviathan · Chapter
XXXVIII: Of the Signification in Scripture of Eternal Life, Hell, Salvation, the World to Come, and Redemption explained
This chapter examines the scriptural meanings of eternal life, hell, salvation, the world to come, and redemption.
What happens
This chapter examines the scriptural meanings of eternal life, hell, salvation, the world to come, and redemption. Hobbes argues that eternal life and eternal torment are the ultimate rewards and punishments that underpin civil society, and that these concepts must be understood through Scripture. He contends that Adam's sin brought mortality, and Christ's sacrifice restores eternal life to believers on earth. Hell is described not as a specific location but as a state of destruction or punishment, often symbolized by earthly examples like the fates of Korah, Dathan, and Abiram, the giants of Noah's time, and the cities of Sodom and Gomorrah. Salvation presupposes redemption, which is achieved through Christ's sacrifice, not as a commercial transaction but as a merciful act of God. Hobbes concludes that such doctrines are ultimately subject to the sovereign's authority.
Themes in this chapter
Religion and Civil Authority
Hobbes argues that doctrines of eternal life and hell are so influential on civil society that they must be determined by the sovereign, not private individuals.
Justice and Law
The chapter links justice to the power of life and death, asserting that eternal rewards and punishments are necessary for maintaining civil order.
Human Nature and Passions
Hobbes explores human fear of death and desire for eternal life as fundamental passions that underpin obedience to authority.
Characters to notice
- Adam
Adam's sin in Eden forfeited eternal life on earth for himself and his posterity, introducing mortality.
- Jesus Christ
Christ's sacrifice redeems believers, restoring the eternal life lost by Adam's sin.
- St. Paul
Paul's epistles (Romans 5:18-19, 1 Corinthians 15:21-22) are cited to compare Adam's offense with Christ's righteousness.
- John the Evangelist
John's Revelation (2:7, 21:2, 21:8, 20:14) is referenced to describe the tree of life, the new Jerusalem, and the lake of fire.
- Moses
Moses is implied in the references to Genesis and the story of Adam, as well as the account of Korah, Dathan, and Abiram.
- Noah
Noah's flood is mentioned as an example of divine punishment, with the giants of that era associated with the place of the damned.
Key passages
“The maintenance of civil society depending on justice, and justice on the power of life and death, and other less rewards and punishments, residing in them that have the sovereignty of the commonwealth; it is impossible a commonwealth should stand, where any other than the sovereign hath a power of giving greater rewards than life, and of inflicting greater punishments than death.”
Civil society relies on justice, which depends on the sovereign's exclusive power to grant rewards and punishments, including life and death. No commonwealth can survive if anyone else can offer rewards greater than life or punishments worse than death.
Hobbes establishes the necessity of sovereign control over ultimate rewards and punishments to maintain order.
“Now seeing 'eternal life' is a greater reward than the 'life present'; and 'eternal torment' a greater punishment than the 'death of nature'; it is a thing worthy to be well considered of all men that desire, by obeying authority, to avoid the calamities of confusion and civil war, what is meant in Holy Scripture by 'life eternal,' and 'torment eternal';”
Since eternal life surpasses earthly life and eternal torment exceeds natural death, everyone who wishes to avoid chaos and civil war by obeying authority must carefully consider what Scripture means by these terms.
Hobbes connects scriptural interpretation to political obedience and the avoidance of civil conflict.
“Our Saviour Christ therefore to 'redeem' us, did not in that sense satisfy for the sins of men as that His death, of its own virtue, could make it unjust in God to punish sinners with eternal death; but did make that sacrifice and oblation of himself at his first coming, which God was pleased to require for the salvation at His second coming, of such as in the meantime should repent and believe in Him.”
Christ's redemption did not compel God to forgive sins by the intrinsic value of His death; rather, He offered a sacrifice that God mercifully accepted as the condition for saving those who repent and believe before Christ's second coming.
Hobbes clarifies that redemption is a voluntary act of God's mercy, not a commercial transaction.
