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FORGIVABLE AND UNPARDONABLE SINS

IN THE preceding pages we briefly show the extreme penalty for wilful sin. Adam’s penalty, which involved his entire race, was of this sort; and only as the result of Christ’s death as our ransom from that penalty of that wilful sin, is any forgiveness of it or subsequent sins possible.

Forgivable sins are those which result from weaknesses incurred through that one Adamic sin which Christ settled once for all. They are such as are not wilful, but are committed through ignorance or weaknesses of the flesh. God stands pledged to forgive all such sins upon our repentance, in the name and merit of Christ’s sacrifice.

Unpardonable sins, sins which cannot be forgiven, are such as are wilfully done. As the penalty of the first wilful sin was death—extinction of being—so death is the penalty of every wilful sin against full knowledge and ability to choose and to do the right. This is called Second Death, in distinction from the first or Adamic penalty, from which Christ’s ransom sacrifice will release all mankind.

The “sin unto [second] death,” for the forgiveness of which the Apostle declares it is useless to pray (1 John 5:16), is not only a wilful sin but a sin against clear knowledge; a sin for which no adequate excuse can be found. Because it is a sin against clear knowledge, or enlightenment in holiness, it is called the “sin against the Holy Spirit” (Matt. 12:31,32), for which there is no forgiveness.

But there are other partly-wilful sins, which are, therefore, partially unpardonable. In such the temptations within and without (all of which are directly or indirectly results of the fall) have a share;—the will consenting under the pressure of the temptation or because of the weakness. The Lord alone knows how to properly estimate our responsibilities and guilt in such cases. But to the true child of God there is but one proper course to take;—repentance and an appeal for mercy in the name and merit of Christ, the great sacrifice for sin. The Lord will forgive such a penitent, in the sense of restoring him to his favor; but he will be made to suffer “stripes” (Luke 12:47,48) for the sin, in proportion as God sees it to have been wilfully committed.

Not infrequently a conscientious person realizes that he has committed sin, and that it had some wilfulness in it. He properly feels condemned, guilty before God; realizing his own guilt, and forgetting the fountain for sin and uncleanness, opened by God for our weak, fallen race, he falls into a state of sadness, believing that he has committed the sin unto death. Such wander in deserts drear, until they find the cleansing fountain. Let such remember, however, that the very facts of their sorrow for sin and their desire to return to divine favor are proofs that they have not committed the sin unto death; for the Apostle declares that those who commit sin of this sort cannot be renewed unto repentance. (Heb. 6:6.) Penitents, then, may always feel confident that their sins were in part, at least, results of the fall, and hence not unto death, but requiring forgiveness and stripes.

Such is the wonderful provision of God, through Christ, for the acceptance of every soul which, forsaking sin and the love of it, seeks righteousness and life through him who is the Way, as well as the Truth and the Life. Thus all, whether naturally stronger or weaker, have an equal opportunity to gain everlasting life as well as to gain the great prize of joint-heirship with Christ.

FUTURE RETRIBUTION

While the Scriptures teach that the present Gospel age is the Church’s Judgment-day or period of trial, and that the world’s Judgment-day or time of trial will be the Millennial age, it is, nevertheless, a reasonable question to ask,—To what extent will those who are not of the consecrated Church be held responsible, in the Millennial age, for their misdeeds, of cruelty, dishonesty and immorality, of the present time? And to what extent will those of the same class then be rewarded for present efforts to live moral and benevolent lives?

These are important questions, especially to the world; and well would it be for them if they could realize their importance and profit thereby. They are important also to the Church, because of our interest in the world, and because of

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our desire to understand and teach correctly our Father’s plans.

We have learned that the sacrifice of Christ secures for all mankind, however vile, an awakening from death, and the privilege of thereafter coming to perfection, and, if they will, of living forever. “There shall be a resurrection of the dead, both of the just and the unjust.” (Acts 24:15.) The object of their being again brought into existence will be to give them a favorable opportunity to secure everlasting life, on the conditions which God requires—obedience to his righteous will. We have no intimation whatever in the Scriptures that, when awakened, the moral condition of men will have changed, but we have much, in both reason and revelation, to show that as they went into death weak and depraved so they will come out of it. As there is “no work, nor device, nor knowledge, nor wisdom in the grave” (Eccl. 9:10), they will have learned nothing; and since they were sinners and unworthy of life and divine favor when they died, they will still be unworthy; and as they have received neither full rewards nor full punishments for the deeds of the present life, it is evident that just such a time of awakening as God has promised during the Millennium is necessary;—for rewarding, and punishing, and giving to all mankind the opportunity for eternal life secured by Christ’s great ransom-sacrifice.

While, strictly speaking, the world is not now on trial: that is, the present is not the time for its full and complete trial, yet men are not now, nor have they ever been, entirely without light and ability, for the use of which they are accountable. In the darkest days of the world’s history, and in the deepest degradation of savage life, there has always been at least a measure of the light of conscience pointing more or less directly to righteousness and virtue. That the deeds of the present life have much to do with the future, Paul taught very clearly when, before Felix, he reasoned of justice and self-government, in view of the judgment to come, so that Felix trembled.—Acts 24:25, Diaglott translation.

At the first advent of our Lord, an increased measure of light came to men, and to that extent increased their responsibility, as he said: “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” (John 3:19.) For those evil deeds committed against the light possessed, whether of conscience or of revelation, men will have to give an account, and will receive, in their day of judgment, a just recompense of reward. And, likewise, to the extent of their effort to live righteously: they will receive their reward in the day of trial.—Matt. 10:42.

If men would consider what even reason discerns, that a time of reckoning, of judgment, is coming, that God will not forever permit evil to triumph, and that in some way he will punish evil-doers, it would undoubtedly save them many sorrows and chastisements in the age to come. Said the Prophet, “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us?” (Isaiah 29:15.) Behold, “The eyes of the Lord are in every place, beholding the evil and the good” (Prov. 15:3); and “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Eccl. 12:14.) He “will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.”—1 Cor. 4:5.

The age of Christ’s reign will be a time of just judgment; and though it will be an age of golden opportunities to all, it will be a time of severe discipline, trial and punishment to many. That the judgment will be fair and impartial, and with due consideration for the circumstances and the opportunities of each individual, is also assured—by the character of the Judge (the Christ—John 5:22; 1 Cor. 6:2), by his perfect knowledge, by his unwavering justice and goodness, by his divine power and by his great love as shown in his sacrifice to redeem men from death, that they might enjoy the privilege of this favorable, individual trial.

The varied circumstances and opportunities of men, in this and past ages, indicate that a just judgment will recognize differences in the degree of individual responsibility, which will also necessitate differences in the Lord’s future dealings with them. And this reasonable deduction we find clearly confirmed by the Scriptures. The Judge has been, and still is, taking minute cognizance of men’s actions and words (Prov. 5:21), although they have been entirely unaware of it; and he declares that “Every idle [“pernicious,” injurious or malicious] word that men shall speak, they shall give account thereof in the day of judgment” (Matt. 12:36); and that even a cup of cold water, given to one of his little ones, because he is Christ’s, shall in nowise lose its reward. (Matt. 10:42.) The context shows that the “pernicious” words to which Jesus referred were words of wilful and malicious opposition spoken against manifest light. (Matt. 12:24,31,32.) He also affirmed that it would be more tolerable for Tyre, Sidon and Sodom in the day of judgment than for Chorazin, Bethsaida and Capernaum, which had misimproved greater advantages of light and opportunity.”—Matt. 11:20-24.

In the very nature of things, we can see that the punishments of that age will be in proportion to past guilt. Every sin indulged, and every evil propensity cultivated, hardens the heart and makes the way back to purity and virtue more difficult. Consequently, sins wilfully indulged now, will require punishment and discipline in the age to come; and the more deeply the soul is dyed in willing sin, the more severe will be the measures required to correct it. As a wise parent would punish a wayward child, so Christ will punish the wicked for their good.

His punishments will always be administered in justice, tempered with mercy, and relieved by his approval and reward to those who are rightly exercised thereby. And it will only be when punishments, instructions and encouragements fail; in short, when love and mercy have done all that wisdom can approve (which is all that could be asked), that any will meet the final punishment which his case demands—the Second Death.

None of the world will meet that penalty until they have first had all the blessed opportunities of the age to come. And while this is true of the world, the same principle applies now to the consecrated children of God in this our judgment (trial) day. We now receive God’s favors (through faith), while the world will receive them in the next age, viz., instruction, assistance, encouragement, discipline and punishment. “For what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.” Therefore, when we receive grievous chastisement, we should accept it as from a loving Father for our correction, not forgetting “the exhortation which speaketh unto us as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”—Heb. 12:4-13.

How just and equal are God’s ways! Read carefully the rules of the coming age—Jer. 31:29-34 and Ezek. 18:20-32.

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They prove to us, beyond the possibility of a doubt, the sincerity and reality of all his professions of love to men: “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: Turn ye, turn ye from your evil ways; for why will ye die?”—Ezek. 33:11.

All who in this life repent of sin, and, as the term repentance implies, begin and continue the work of reformation to the best of their ability, will form character which will be a benefit to them in the age to come; when awakened in the resurrection age, they will be to that extent advanced towards perfection, and their progress will be more rapid and easy; while with others it will be more slow, tedious and difficult. This is implied in the words of our Lord (John 5:29,30—Diaglott): “The hour is coming in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life [those whose trial is past, and who were judged worthy of life, will be raised perfect—the faithful of past ages to perfect human life, the overcomers of the gospel age to perfect life as divine beings], and they that have done evil, unto the resurrection of judgment.”—These are awakened to judgment—to receive a course of discipline and correction—as the necessary means for their perfecting, or, otherwise, their condemnation to the second death.

The man who, in this life, by fraud and injustice, accumulated and hoarded great wealth, which was scattered to the winds when he was laid in the dust, will doubtless awake to lament his loss, and bewail his poverty and his utter inability under the new order of things to repeat unlawful measures to accumulate a fortune. With many it will be a severe chastisement and a bitter experience to overcome the propensities to avarice, selfishness, pride, ambition and idleness, fostered and pampered for years in the present life. Occasionally we see an illustration of this form of punishment now, when a man of great wealth suddenly loses all, and the haughty spirit of himself and family must fall.

We are told (Dan. 12:2) that some shall awake to shame and age-lasting contempt. And who can doubt that, when every secret thing is brought into judgment (Eccl. 12:14), and the dark side of many a character that now stands measurably approved among men is then made known, many a face will blush and hide itself in confusion? When the man who steals is required to refund the stolen property to its rightful owner, with the addition of twenty per cent. interest, and the man who deceives, falsely accuses or otherwise wrongs his neighbor, is required to acknowledge his crimes and so far as possible to repair damages, on peril of an eternal loss of life, will not this be retributive justice? Note the clear statement of this in God’s typical dealings with Israel, whom he made to represent the world.—1 Cor. 10:11; Lev. 6:1-7. See also “Tabernacle Shadows,” page 99.

As we are thus permitted to look into the perfect plan of God, how forcibly we are reminded of his word through the prophet Isaiah, “Judgment also will I lay to the line, and righteousness to the plummet.” (Isa. 28:17.) We also see the wholesome influence of such discipline. Parents, in disciplining their children, realize the imperative necessity of making their punishments proportionate to the character of the offences; and so in God’s government: great punishments following great offences are not greater than is necessary to establish justice and to effect great moral reforms.

Seeing that the Lord will thus equitably adjust human affairs in his own due time, we can afford to endure hardness for the present, and resist evil with good, even at the cost of present disadvantage. Therefore, “Recompense to no man evil for evil.” “Let this mind be in you, which was also in Christ Jesus our Lord.”—Rom. 12:17-19; Phil. 2:5.

The present order of things will not always continue: a time of reckoning is coming. The just Judge of all the earth says, “Vengeance is mine, I will repay;” and the Apostle Peter adds, “The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgment to be punished.” (2 Pet. 2:9.) And, as we have seen, those punishments will be adapted to the nature of the offences, and the benevolent object in view—man’s permanent establishment in righteousness.

Other Scriptures corroborative of this view of future rewards and punishments are as follows: 2 Sam. 3:39; Matt. 16:27; 1 Pet. 3:12; Psa. 19:11; 91:8; Prov. 11:18; Isa. 40:10; 49:4; Matt. 5:12; 10:41,42; Luke 6:35; Rev. 22:12; Rom. 14:11,12.

LET HONESTY AND TRUTH PREVAIL

Having demonstrated that neither the Bible nor reason offers the slightest support to the doctrine that eternal torment is the penalty for sin, we note the fact that the various church creeds, and confessions, and hymn-books, and theological treatises, are its only supports; and that under the increasing light of our day, and the consequent emancipation of reason, belief in this horrible, fiendish doctrine of the dark ages is fast dying out. But alas! this is not because Christian people generally are zealous for the truth of God’s Word and for his character, and willing to destroy their grim creed-idols. Ah no! they still bow before their admitted falsities; they still pledge themselves to their defense, and spend time and money for their support, though at heart ashamed of them, and privately denying them.

The general influence of all this is, to cause the honest-hearted of the world to despise Christianity and the Bible; and to make hypocrites and semi-infidels of nominal Christians. Because the nominal church clings to this old blasphemy, and falsely presents its own error as the teaching of the Bible, the Word of God, though still nominally reverenced, is being practically repudiated. Thus the Bible, the great anchor of truth and liberty, is being cut loose from, by the very ones who, if not deceived regarding its teachings, would be held and blessed by it.

The general effect, not far distant, will be, first open infidelity, then anarchy. For much, very much of this, lukewarm Christians, both in pulpits and pews, who know or ought to know better, are responsible. Many such are willing to compromise the truth, to slander God’s character, and to stultify and deceive themselves, for the sake of peace, or ease, or present earthly advantage. And any minister, who, by uttering a word for an unpopular truth, will risk the loss of his stipend and his reputation for being “established” in the bog of error, is considered a bold man, even though he ignominiously withhold his name from his published protests.

If professed Christians would be honest with themselves and true to God, they would soon learn that “their fear toward God is taught by the precepts of men.” (Isa. 29:13.) If all would decide to let God be true, though it should prove every man a liar (Rom. 3:4), and show all human creeds to be imperfect and misleading, there would be a great creed-smashing work done very shortly. Then the Bible would be studied and appreciated as never before; and its testimony that the wages of sin is death (extinction), would be recognized as a “just recompense of reward.”

We have given foregoing but a mere suggestion of the light now shining in “due season” for the “household of faith.” We invite correspondence from all who “hunger and thirst after right.” We have free tracts, and books to loan to the poor in spirit who are poor also in purse. See page 2.

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— January 15, 1901 —