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words in the original undoubtedly- in dicate an inveterate habit rather than an isolated act, and would probably be better translated, “ is held under the power of an eternal sin.” This in itself precludes the possibility of forgiveness, because it assumes the impossibility of repentance; besides, each repetition in volving a fresh penalty the punishment is naturally unending. Similarly, in John 8:21, 24 our Lord’s twice repeated declaration to those Jews which be lieved not on Him, “ Ye shall die in your sins,” indicates that unforgiven sin must rest upon the soul in condemna tion and pollution; for death, so far from changing men’s characters, only fixes them; and hence Christ speaks in chapter 5:29 of “ the resurrection of damnation.” Once more, the words of the Ascended and Glorified Savior re corded in Rev. 21:8 may be quqted: “ The fearful, and unbelieving, and the abominable, and murderers, and whore mongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.” A careful study of the Scriptural uses of the, words “ life” and “ death” will clearly show that the root ideas are respectively “ union” and “ separation.” Physical life is union of the spirit with the body, spiritual life is the union of the spirit with God, and everlasting life is this union perfected and consummated to all eternity. Similarly, physical death is the separation of the spirit from the body, spiritual death is the separation of the spirit from God, and eternal death is the perpetuation of this sepa ration. Hence, for all who have not experienced a second birth, “ the second death” becomes inevitable; for he who is only born once dies twice, while he who is “ born again” dies only once. As against the doctrine of annihilation, Rev. 20:14 may be quoted: “ Death and Hades were cast into the lake of fire. This is the second death, even the lake of fire.” :
Jesus said: “ Fear Him which is able to destroy both soul and body in hell”— • a wholesome fear which is decidedly lacking in the present day, and which many people regard as a remnant of superstition quite unsuited to this en lightened age! In our Lord’s own ex planation of thé parable of the tares and wheat, He declared: “ The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that cause stumbling;', and them that do iniquity, and shall cast them into the furnace of fire; there shall be the weeping and gnashing of teeth. The angels shall come forth and sever the wicked from among the right eous, and shall cast them into the fur nace of fire; there shall he the weep ing and gnashing of teeth” (chapter 13:41, 42, 49, 50). In chapter 23:15 He speaks of the hypocritical Pharisees as “ children of hell,” showing that their conduct had fitted them for it, and that they would “ go to their own place,” like Judas (whom He describes as “ the son of perdition” in John 17:12), while in verse 33 He asks: “ How shall ye escape the judgment of hell?” The law of retribution can no more be repealed than that of gravitation; it is fixed and unalterable. That hell has not been prepared for human beings, but that they prepare themselves for It, is clear from the sentence which our Lord says that He will pronounce upon those on His left hand in the last great day: “ Depart from Me, ye cursed, into the , eternal fire which is prepared for the devil and his angels” '(Chapter 25:41). Turning to the Gospel according to Mark, we find our Lord saying, in chap ter 3:29: “Whosoever shall blaspheme against the Holy Spirit hath never for giveness, but is guilty of an eternal sin.” Whatever view may he taken of the character of blasphemy against the Holy Ghost, the cause and consequence are here closely linked together, eternal sin bringing eternal retribution. The
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