Is Sin Eternal?

THE word immortal occurs but once in the accepted version of the Scriptures. It is in St. Paul's letter to Timothy, "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and over. Amen." 1 Tim. 117. From this we learn that immortal is applied to God alone.

The word immortality is used five times in the Scriptures. We notice (1.) the one stating that God "only hath immortality," already quoted in full, 1 Tim. 6:16. (2.) We read of the work of Christ that he "hath abolished death, and hath brought life and immortality to light through the gospel." 2 Tim. 1:10. (3.) We have one gospel statement respecting immortality, already quoted "Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:" Rom. 2:6, 7. (4 and 5).

We notice in St. Paul's description of the blessings to come upon the saints of God, in the resurrection from the dead, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15:50-54. These scriptures, then, state that God only hath immortality, and it is brought to light in the gospel that those who are patient and persevering in well doing will obtain immortality at the resurrection. As St. John tells us, upon those who have a part in this "first resurrection" the second death will have no power. Rev. 20:6.

To meet the force of these plain testimonies concerning eternal life, a peculiar definition is given to the term. We will quote from Rev. C.E. Steward's "Larger Hope:" "Will it not then be best to take from Christ's own life the interpretation of that crucial expression which he gives (St. John 17:3)—'This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent.' A purely spiritual state this, into the consideration of which the element of duration does not enter in any way—'a dwelling in love,' might we not therefore conclude that eternal death would signify exactly the opposite condition,—'dwelling in hatred,' whether for an hour or for a geological period? a view confirmed by those other words of his in St. John 3:19, which describe the condemnation as 'loving darkness rather than light.'" Page 13.

We do not deny that life and death are used in the Scriptures in a secondary sense to represent on the one hand a state of holiness, and on the other hardened and impenitent sinners. As St. Paul says, "Even when we were dead in sins, hath quickened us together with Christ." Eph. 2:5. The present evidence of this condemnation and death is indeed that men "loved darkness rather than light." Loving darkness is not the future penalty for sin, but as the prophet Ezekiel states, "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die." Eze. 18:26. Here we see plainly a death threatened beside the death in iniquity—it is the second death in the lake of fire. Because the way to eternal life is to obtain a knowledge of the true God and his Son Jesus Christ does not make eternal life simply a state of peace; for we have shown that enjoying such a state of peace here is to fit us for "laying hold" of eternal life when the Lord shall come.

Again, to claim that eternal life "in the world to come" simply means a "state" of happiness is fatal to the theory of "Eternal Hope," for it is reiterated over and over many times in the Now Testament that the unbelievers at that day "shall not see life."

Having examined the direct Scriptural argument relative to the future punishment of the ungodly, we will now notice those evidences which have been set forth to prove the theory of "Eternal Hope," the final restoration of all to God's favor.

In entering upon this investigation we would bear in mind the command of the Lord, "Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him." Isaiah 3:10, 11; and also the charge against some that "With lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." Eze. 13:22.

In the book of Job, hope for the finally impenitent is treated of as a frail thing. It is said of those who forget God that their "hope shall be cut off," that their "trust shall be as a spider's web." Job 8:14. It shall be "as the giving up of the ghost." (Margin,—a puff of breath). Job 11:20.

We would not be of those placing a false hope before the wicked, but rather join the cry made to them by the prophet Ezekiel, "Turn ye, turn ye from your evil ways; for why will ye die?" Eze. 33:11.

The first argument in importance, if not the first in order, used in building up the theory of "Eternal Hope," is that the dealing of God with mankind is like the dealings of a tender, loving father toward his children. With this claim an effort is made to apply to all men the principle of those Scriptures so evidently written by St. Paul with reference to the dealings of God with those adopted by faith into the family of Christ, as, "what son is he whom the Father chasteneth not?" (Heb. 12:7) and the chastening "yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." (Heb. 12:11.) A careful reading of the chapter must satisfy any mind that this language applies, in this age, to believers in Christ only, and has no reference whatever to God's dealing with sinners in the Judgment.

If the relation of God to his creatures in the Judgment is simply paternal, how is it that we do not see the same manifestation of his character in this world? Why should not all the calamities and ills of this life be simply of a reformatory character, if God is only a father to his creatures? How is it that we see evils overtaking and overwhelming the virtuous and pure as well as the profligate and profane? In the words of another we state: "Every one's knowledge of what has been the state of the world for these six thousand years, renders it unnecessary to present the facts which show that the human family has from the beginning (no matter just now how it is to be accounted for) been in some way or other subjected to every form of ill. We have only to think of what our own memory can supply as to the state of things in different countries, and through all ages; the public calamities that have overwhelmed nations, and the private affections and wrongs that have filled to the brim a cup of bitterness for individuals; and then do we not feel that while there are abundant proofs of God's goodness (and some reasonable account may perhaps be given why things seem allowed to take their own course), our idea of the paternal character has to be somewhat or even greatly modified? Are we not compelled to acknowledge that if we still call God the universal Father, there are evidently some other elements of character beside the paternal, and quite as marked, or even more so? For what father, having the right and power to interfere, would stand by and see his child racked, tortured, through long, long months, and then burnt alive, and not indignantly snatch him from the grasp of brutal tormentors? What father, possessed of sufficient power to prevent it, would listen to the groans and cries and shrieks that have filled the air for ages, till every atom of the atmosphere we breathe seems to one who knows the case, impregnated with woe? That God sees all, and hears all, and could prevent all, if he deemed it wise to do so, none that believe in the being of a God can question."

We claim, then, that the dealing of God with his creatures is not, in this present world, altogether in the capacity of a father to his child.

All nature in her movements is controlled by laws which God has established. In the action of what we call the forces of nature we see at times an indiscriminate slaughter of good and bad as in the case of earthquake, tornado, and flood. Those found in the way of those forces pay the penalty with their lives. The physical constitution of man is governed by law, and the violator of these physiological laws brings upon himself disease and death. His plea of innocence and ignorance of those laws avails nothing. He must pay the penalty. From these and hundreds of other instances in nature's movements we conclude that God is a governor. Not only is he a governor physically, "upholding all things," but he is equally a moral governor. He has made man amenable to moral law. To those laws he has attached penalties, "The wages of sin is death," "The soul that sinneth it shall die," and the willful violator of moral law must meet the penalty as surely as he who violates physical law. In this world God "regardeth the cry of the humble." "Lo, all these things worketh God often times with man, to bring back his soul from the pit, to be enlightened with the light of the living." Job 33:29, 30; but these exceptions obtained by faith do not destroy the rule.

It is true also that "He is kind unto the unthankful and the evil" (Luke 6:35), "for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. 5:45); but this is not sufficient to establish a paternal character to all his creatures, for our Saviour with the consideration of these facts connected this statement, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven." See Matt. 5:44, 45. St. John in one of his epistles calls it a great manifestation of God's love that we are even permitted to be "called the sons of God," making a plain distinction between those he calls "sons of God," and the world; "therefore the world knoweth us not, because it knew him not." 1 John 3:1. Let us compare this with the testimony in St. John's gospel. There we learn that to obtain a knowledge of Christ and yield ourselves to him is the Heaven-appointed means of becoming sons of God. "He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John 1:11- 13. We see then that conversion and the acceptance of Christ is here called a birth, and that this birth marks the point of becoming the sons of God. In view of these facts it is no marvel that St. Paul says to his brethren, "For ye are all the children of God by faith in Christ Jesus." Gal. 3:26. He also plainly tells the Philippians that they would be subject to rebuke in calling themselves sons of God; if their lives did not accord with such profession. "Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." Phil. 2:14, 15. Here also a plain distinction is made between the sons of God and the world. How could this be if all mankind are alike the sons of God?