Unpardonable Sin.

We feel that a separate though brief word on this subject needs to be added to what we said in the Hebrews' article (December, 1934 issue). The particular point we are here concerned with is to remove any possible misconception from the mind of the reader as to why there is no hope of forgiveness after a sinner has passed a certain bound, as to why certain sins are unpardonable. We say certain "sins," for as pointed out in the Hebrews article, the "unpardonable sin" is not some one specific offense—but varies considerably in different cases, "blasphemy against the Holy Spirit" is one form of it, total apostasy from the Truth is another, suicide is yet another. The sin of Esau was quite different from that of Cain's, and each of theirs was different from that of King Saul's. This fact of itself surely intimates that the unpardonableness of any sin lies not in the character of the offence itself—but must be sought for elsewhere. In this conclusion we differ from other writers on the subject.

Negatively, the unpardonableness of any sin lies not in the enormity of it, abstractly considered. By which we mean, it is not because the guilt of it is so great—that the mercy of God cannot remit it. This should be obvious from a careful examination of those cases which God has pardoned. Take such a one as Manasseh. Peruse the dark record of his life, and bear in mind that he lived not amid the gross darkness of heathendom—but in the favored land of Israel where God was known; that he was not a private person—but king in Jerusalem, where his evil example exerted an incalculable influence for harm; and that he was guilty of not only one or two isolated crimes—but persisted in a steady course of vile conduct for many years. Compare the recorded sins of Cain, Esau or Saul—with what is said of this monster of wickedness.

"Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. He did what was evil in the Lord's sight, imitating the detestable practices of the pagan nations whom the Lord had driven from the land ahead of the Israelites. He rebuilt the pagan shrines his father Hezekiah had destroyed. He constructed altars for the images of Baal and set up Asherah poles. He also bowed before all the stars of heaven and worshiped them. He even built pagan altars in the Temple of the Lord, the place where the Lord had said his name should be honored forever. He put these altars for the stars of heaven in both courtyards of the Lord's Temple. Manasseh even sacrificed his own sons in the fire in the valley of the son of Hinnom. He practiced sorcery, divination, and witchcraft, and he consulted with mediums and psychics. He did much that was evil in the Lord's sight, arousing his anger. Manasseh even took a carved idol he had made and set it up in God's Temple! Manasseh led the people of Judah and Jerusalem to do even more evil than the pagan nations whom the Lord had destroyed when the Israelites entered the land. The Lord spoke to Manasseh and his people, but they ignored all his warnings. (2 Chronicles 33).

Surely if any man had sinned away the day of grace—Manasseh must have done so! Surely if the intrinsic evil of any offences renders them unpardonable, those committed by this man must have been such. Surely if there are some crimes too high for the mercy of God to reach unto, it must have been those perpetrated by this Satan-controlled king.

Surely if one may sink too low for the Holy Spirit to deliver him, it must have been this wretch, who so grievously provoked Jehovah. Ah, read the sequel, "But while in deep distress, Manasseh sought the Lord his God and cried out humbly to the God of his ancestors. And when he prayed, the Lord listened to him and was moved by his request for help." (vv. 12, 13).

If, then, the case of Manasseh demonstrates that the unpardonableness of sin lies not in the enormity of it abstractly considered—then the history ofSaul of Tarsus makes it equally evident; that it is not because the crimson of certain crimes is of too deep a dye for the atoning blood of Christ to cleanse it. This man, who by the Spirit of inspiration, denominated himself "the chief of sinners" (1 Tim. 1:15), was present at the brutal stoning of the godly Stephen, "his murderers laying down their clothes at Saul's feet (Acts 7:58). He would, therefore, hear not only that proto-martyr's sermon—but also his dying prayer.

That a deep impression must have been left on his mind we cannot doubt—but instead of yielding to the convictions made upon his conscience, he resisted them, as is evident from the Lord's words, "It is hard for you to kick against the goads" (Acts 9:5).

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