If a person commits a crime—be it shoplifting, selling drugs, even murder—our society has determined the appropriate consequence or penalty for such a crime—be it a fine, jail time, even execution. That penalty is the temporal payment society demands from an individual who breaks the law, a payment he must make to absolve his guilt before society. (In Israelite society, animal sacrifices were also a means of temporal payment.) The demands of society, the penalties its courts exact, apply only in this life. Beyond that point, a person falls exclusively under God's jurisdiction and answers to Him alone.
When human law corresponds to God's law, there is an eternal payment He demands from the transgressor, a payment that individual must make to absolve his guilt before God. That eternal payment, however, is beyond anything the offender can afford—no fine he can pay, no time he can serve, no animal sacrifice he can make, not even offering his own life. The only payment sufficient to absolve his guilt before God, and the only payment God accepts, is what Jesus made on the cross. Understanding this distinction between what is temporal, affecting only this life, and what is eternal, affecting also the next life, is essential to understanding the nature and consequence of unpardonable sin.
When the biblical authors talk about specific sins,2 they make some careful distinctions. Certain offenses are more serious than others, and the penalty God demands for disobedience is appropriate to their gravity. One of the main tenets of Israel's faith, a declaration appearing repeatedly in scripture, is that "the LORD [is a] gracious God, slow to anger, abounding in love and faithfulness... and forgiving wickedness, rebellion and sin" (Exod 34:6-7a).3 Were this not an accurate description of His character, we would surely perish. Nevertheless, we also read in scripture about unpardonable sin, iniquity beyond God's power to forgive.4 What could be so heinous that it renders the offender unredeemable?5
In our search for an answer, we must begin by refining our definition of "sin." We use the term to describe a violation of God's holiness, and many of the statutes in torah—the law code of Israel—govern civil or criminal matters, but not all violations are moral issues or are even avoidable. An entire class of precepts governs ceremonial issues, such as the defilement that follows contact with a corpse or an infectious skin disease. We would not regard these as sin, but they have a similar result, in that they render a person unfit for full participation in the believing community (including worship), and they have a similar remedy, in that they require a sacrifice. This concept is difficult for us to grasp, because we have no concrete representations of holiness, no sanctuary that requires our meticulous attention to detail, lest we perish. This, however, is the reason God instituted the sacrificial system—to cure the ritual impurity that accumulates whenever His people violate the demands of holiness, no matter what the cause: ceremonial, civil, or criminal.6
The Bible identifies three kinds of transgressions according to their respective gravity and penalty.7 As we consider these keep in mind that God only pardons repented sin.8
I. Temporal, non-capital sins can be atoned by the death of a substitute.
Although "without the shedding of blood there is no forgiveness" (Heb 9:22b),11 most violations of God's holiness are non-capital offenses, because He allows the death of an animal in place of the offender. God does not indicate a specific penalty for every broken law,12 especially for every infraction of this type (non-capital)13 but He does provide illustrative lists of commands that require a sacrifice.14
These are the offenses for which God allows the death of an animal in place of the offender. There are other sins, however, that God considers beyond the scope of those sacrifices.21
II. Temporal, capital sins cannot be atoned by the death of a substitute.
Moses describes these sins as flagrant violations of laws that are central to the covenant22 and he often employs stock declarations to emphasize the gravity of these transgressions. For example, the assertion "His blood will be upon his own head,"23 indicates that the sinner cannot transfer his responsibility to a substitute (e.g., a sacrifice). The command to "purge the evil from among you," depicts these sins as having a defiling influence on society.24 Two other such declarations reveal how the community should respond, whether by excommunication or by execution.
Another expression that attends temporal, capital offenses accompanies a clear indication of the appropriate punishment.
Capital punishment is a hot topic in our society, with voices on both sides of this, often, sharply divided debate.30 The two most common arguments modern proponents offer in support of death penalty legislation (and the arguments opponents of the death penalty often challenge) are that it acts as an effective deterrent to certain crimes and that it provides suitable punishment for those same crimes.31 'The oft-repeated biblical phrase, "purge the evil from among you," offers a third reason: It removes the defilement of sin from the community. In fact, according to scripture, the primary purpose of the death penalty in capital crimes is...
In the New Testament period, authority to execute was solely in Roman hands. Nevertheless, when Paul hears about a capital crime in the Corinthian church, he follows God's law as best he can and issues the most appropriate sentence available: excommunication.33
The main purpose of OT laws is to maintain the holiness of the people among whom God dwells and the holiness of the place where God dwells. Only the shedding of blood can atone for violations of that holiness. In some cases, the death of a substitute is an acceptable means of atonement and allows the offender to resume his place in the community. In other cases, the death of the offender is the required means of atonement and removes him from the community. Keep in mind that these remedies only address the temporal consequences of violating God's holiness, the kind that prevent entering His presence on earth. They have nothing to do with eternity. That requires a different kind of atonement, which only the blood of Jesus provides. His sacrifice repairs the eternal consequences of violating God's holiness, the kind that prevent entering God's presence in heaven.35 Moreover, it covers all offenses in the two categories we have considered, even the most serious.. .for those who repent. The NT writers, however, describe a third category of sins, transgressions that are beyond the scope even of Jesus' sacrifice. This is not due to any deficiency on God's part but to extreme depravity on man's part, a corruption so deep-seated that it refuses to repent.
III. Eternal, capital sins cannot be atoned.
Jesus identifies two groups among his detractors: people who malign (or insult) him and people who malign the Spirit. Those who insulted Jesus during his earthly ministry, calling him "a glutton and a drunkard" (Matt 11:19; Delitzsch 1871 1:292), could do so in ignorance of his true identity.41 They might yet recognize his messianic claims, believe in him, and be forgiven. Those, however, who defame the Spirit by attributing his activity to Satan, do so willfully.42 They refuse to acknowledge what they know is the work of God, in so doing reject God, and, thus, will never be forgiven by God. Because Jesus warns both Pharisees and disciples, it is clear that blasphemy against the Holy Spirit is possible for "anyone," those who do not believe in Jesus as well as those who do (so also Delitzsch 1987 1:291).
The first eternal offense, blasphemy, is possible for anyone, whether or not he has had a relationship with God.43 The second eternal offense is narrower in that...
This second transgression also appears in John's first epistle and in Peter's second epistle. There, as well, both authors consider this a real danger to their readers.50
John divides sin into two categories,51 one of which is so serious that it "leads to death" (i.e., spiritual death).52
as having an erroneous view of Christ.55
Peter regards the sin he addresses as so deleterious to a person's spiritual state that it would have been better had he never existed.57
teachers pose:
Although John and Peter are cautioning believers against error, in neither case is the individual tricked into believing a lie. He has before him truth and falsehood, and he knows the difference, for he has the historical testimony of the prophets, the external testimony of eyewitnesses, and the internal testimony of the Holy Spirit.59 What makes this sin unpardonable is the willful acceptance of a lie simply because it makes no moral demands.60 The truth requires a person to obey God and to love his brother. The lie requires nothing.
John and Peter also address the penalty of apostasy. John says the transgression he describes "is a sin that leads to death." John is not talking about physical death, for that is the penalty of all sin.61 He is talking about spiritual death, the final and permanent separation of man from God.62 Those who knowingly reject the truth and embrace a lie, intercession would be a waste of time.63 As Peter notes, "they are worse off at the end than they were at the beginning." Furthermore, the offender is beyond prayer, and is unresponsive to spiritual help.64
These passages describe similar but not identical sins. Common to these crimes, however, is their willful intent and the consequence of their having no means of atonement for their sins. There are no...
Although the New Testament refers to a specific kind of blasphemy and apostasy, the unpardonable nature of these transgressions was certainly in force during the Old Testament. The eternal consequences were not as clear, but in all cases where willful intent leads to hardened rebellion, man places himself beyond the scope of divine forgiveness and dies in his sin. In the end, hell will contain two groups:
For the Bibliography and Endnotes, see the pdf here.
When human law corresponds to God's law, there is an eternal payment He demands from the transgressor, a payment that individual must make to absolve his guilt before God. That eternal payment, however, is beyond anything the offender can afford—no fine he can pay, no time he can serve, no animal sacrifice he can make, not even offering his own life. The only payment sufficient to absolve his guilt before God, and the only payment God accepts, is what Jesus made on the cross. Understanding this distinction between what is temporal, affecting only this life, and what is eternal, affecting also the next life, is essential to understanding the nature and consequence of unpardonable sin.
When the biblical authors talk about specific sins,2 they make some careful distinctions. Certain offenses are more serious than others, and the penalty God demands for disobedience is appropriate to their gravity. One of the main tenets of Israel's faith, a declaration appearing repeatedly in scripture, is that "the LORD [is a] gracious God, slow to anger, abounding in love and faithfulness... and forgiving wickedness, rebellion and sin" (Exod 34:6-7a).3 Were this not an accurate description of His character, we would surely perish. Nevertheless, we also read in scripture about unpardonable sin, iniquity beyond God's power to forgive.4 What could be so heinous that it renders the offender unredeemable?5
In our search for an answer, we must begin by refining our definition of "sin." We use the term to describe a violation of God's holiness, and many of the statutes in torah—the law code of Israel—govern civil or criminal matters, but not all violations are moral issues or are even avoidable. An entire class of precepts governs ceremonial issues, such as the defilement that follows contact with a corpse or an infectious skin disease. We would not regard these as sin, but they have a similar result, in that they render a person unfit for full participation in the believing community (including worship), and they have a similar remedy, in that they require a sacrifice. This concept is difficult for us to grasp, because we have no concrete representations of holiness, no sanctuary that requires our meticulous attention to detail, lest we perish. This, however, is the reason God instituted the sacrificial system—to cure the ritual impurity that accumulates whenever His people violate the demands of holiness, no matter what the cause: ceremonial, civil, or criminal.6
The Bible identifies three kinds of transgressions according to their respective gravity and penalty.7 As we consider these keep in mind that God only pardons repented sin.8
- Temporal, non-capital sins (e.g., theft)
- This kind is bad but pardonable, if there is repentance.
- Temporal, capital sins (e.g., murder)
- This kind is worse but pardonable, if there is repentance.
- Eternal, capital sins (e.g., blasphemy)
What often identifies them with one category or another is not merely the act itself but the attitude of the transgressor, whether he sinned intentionally or inadvertently.9 We will follow the three categories in this study, proceeding from lesser to greater offenses and examining the different penalties God imposes on increasingly grievous sins.10
- This kind is worst and not pardonable, because there is no repentance.
I. Temporal, non-capital sins can be atoned by the death of a substitute.
Although "without the shedding of blood there is no forgiveness" (Heb 9:22b),11 most violations of God's holiness are non-capital offenses, because He allows the death of an animal in place of the offender. God does not indicate a specific penalty for every broken law,12 especially for every infraction of this type (non-capital)13 but He does provide illustrative lists of commands that require a sacrifice.14
A. Offenses15
1. Some transgressions only require purification.
Lev 4:1 If a person sins because he does not speak up when he hears a public charge to testify.... 2a Or if a person touches anything ceremonially unclean.... 4a Or if a person thoughtlessly takes an oath....
2. Other transgressions also require reparation.
Two major sacrifices provide atonement in non-capital cases, and each sacrifice deals with a particular aspect of atonement, depending on the kind of infraction. (Keep in mind that "to atone" can mean "to wipe clean" or "to pay compensation.") All offenses do not require both types of sacrifices, but every offense in this group requires at least one kind of sacrifice.16Lev 6:2 If anyone sins...by deceiving his neighbor...or if he cheats him, 3 or if he finds lost property and lies about it, or if he swears falsely, or if he commits any such sin that people may do....
B. Offerings17
1. Sin (purification) offering18
Lev 4:27 If a member of the community sins unintentionally and does what is forbidden in any of the LORD's commands, he is guilty. 28 When he is made aware of the sin he committed, he must bring as his offering for the sin he committed a female goat without defect. 29 He is to lay his hand on the head of the sin offering and slaughter it at the place of the burnt offering. 30 Then the priest is to take some of the blood with his finger and put it on the horns of the altar of burnt offering and pour out the rest of the blood at the base of the altar. 31 He shall remove all the fat, just as the fat is removed from the fellowship offering, and the priest shall burn it on the altar as an aroma pleasing to the LORD. In this way the priest will make atonement for him, and he will be forgiven.
a. A violation of God's holiness defiles His people, making them like the surrounding nations.
b. The sin offering brings purifies them by "wiping clean" the defilement of sin.
2. Guilt (reparation) offering19
Lev 5:15 "When a person commits a violation and sins unintentionally in regard to any of the LORD's holy things, he is to bring to the LORD as a penalty a ram from the flock, one without defect and of the proper value in silver, according to the sanctuary shekel. It is a guilt offering. 16 He must make restitution for what he has failed to do in regard to the holy things, add a fifth of the value to that and give it all to the priest, who will make atonement for him with the ram as a guilt offering, and he will be forgiven. 17 "If a person sins and does what is forbidden in any of the LORD's commands, even though he does not know it, he is guilty and will be held responsible.20
a. A violation of God's holiness wrongs Him and His people, because it deprives them of what is rightfully theirs.
NB: Ignorance of the law does not excuse disobedience of the law—"even though he does not know it, he is guilty and will be held responsible" (Lev 5:17).b. The guilt offering satisfies Him by "paying compensation" (= fine) for any damage done (+ 20%).
These are the offenses for which God allows the death of an animal in place of the offender. There are other sins, however, that God considers beyond the scope of those sacrifices.21
II. Temporal, capital sins cannot be atoned by the death of a substitute.
Moses describes these sins as flagrant violations of laws that are central to the covenant22 and he often employs stock declarations to emphasize the gravity of these transgressions. For example, the assertion "His blood will be upon his own head,"23 indicates that the sinner cannot transfer his responsibility to a substitute (e.g., a sacrifice). The command to "purge the evil from among you," depicts these sins as having a defiling influence on society.24 Two other such declarations reveal how the community should respond, whether by excommunication or by execution.
A. Offenses25
1. Some transgressions (mostly related to the sanctuary) require excommunication: He will be "cut off from his people."26
While this group of transgressions may not seem as extreme as the next group, God considers them serious enough to require a penalty that is comparable. Sentenced to excommunication rather than execution, the offender may not immediately forfeit his life, but the practical result is similar, for being cut off from Israel is tantamount to a death sentence, because it is the permanent exclusion of an individual from all benefits of the covenant. He no longer has any part in the social, economic, or religious functions of God's people, and there is no indication that repentance will restore him. Having reached this point, he remains apart until his death.a. Refusing circumcision (Gen 17:14)
b. Eating leaven at Passover (Exod 12:19)
c. Abusing sacred incense (Exod 30:38)
d. Eating a sacrifice in an unclean state (Lev 7:20)
e. Eating the fat of a sacrifice (Lev 7:25)
f. Eating blood (Lev 7:27)
g. Sacrificing outside the sanctuary (Lev 17:3-4)
h. Eating an old sacrifice (Lev 19:7-8)
i. Eating on Yom Kippur (Lev 23:29)
j. Not keeping Passover (Num 9:13)
k. Defiling the sanctuary (Num 19:20)
Another expression that attends temporal, capital offenses accompanies a clear indication of the appropriate punishment.
2. Other transgressions require execution: He must be "put to death."27
Capital offenses exhibit two important differences from non-capital offenses. First, the purification is not of the person but of the community. The individual is a source of defilement that must be removed ("cut off"). Second, the penalty is not an animal sacrifice but a human one. The transgressor is the one who must die; his blood alone can atone for his crime (so also Marshall 1978:247).28 These crimes, these violations of God's holiness, are so serious in His sight that only the death of the sinner himself will suffice...29a. Premeditated murder (Exod 21:12)
b. Dishonoring parents (Exod 21:15, 17)
c. Kidnapping (Exod 21:16)
d. Negligent homicide (Exod 21:29)
e. Sabbath desecration (Exod 31:14)
f. Child sacrifice (Lev 20:2)
g. Adultery (Lev 20:10)
h. Occult practice (Lev 20:27)
i. Blasphemy (Lev 24:16)
j. Sanctuary desecration (Num 18:7)
k. False prophecy (Deut 13:5) 1. Idolatry (Deut 17:5)
m. Contempt of court (Deut 17:12)
n. False testimony (Deut 19:18-21)
o. Sexual immorality (Deut 22:20-24)
- To propitiate His wrath,
- To purify the community, and
- To pay adequate compensation for any loss entailed.
Capital punishment is a hot topic in our society, with voices on both sides of this, often, sharply divided debate.30 The two most common arguments modern proponents offer in support of death penalty legislation (and the arguments opponents of the death penalty often challenge) are that it acts as an effective deterrent to certain crimes and that it provides suitable punishment for those same crimes.31 'The oft-repeated biblical phrase, "purge the evil from among you," offers a third reason: It removes the defilement of sin from the community. In fact, according to scripture, the primary purpose of the death penalty in capital crimes is...
- Not preventative, although it may serve as a deterrent;
- Not punitive, although it is just punishment for such an offense;
- But purgative, the removal of an evil presence from the community.
B. Offerings
The Old Testament says nothing about what happens to capital offenders after they are executed. Presumably, they have until their death to repent and to prepare for eternity. Although they must pay the penalty for their sin by severing their relationship to Israelite society (re: their temporal state), they can still be reconciled to God (re: their eternal state). Their punishment satisfies the temporal penalty for their sin, but only their repentance can satisfy the eternal penalty.
- There is only self-sacrifice.
In the New Testament period, authority to execute was solely in Roman hands. Nevertheless, when Paul hears about a capital crime in the Corinthian church, he follows God's law as best he can and issues the most appropriate sentence available: excommunication.33
1 Cor 5:1 it is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father's wife.... 4 When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, 5 hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.Paul leaves open the possibility that the offender may come to his senses after he has received the penalty for his crime. That is, he may still repent and be saved in the end, but there is no provision here for his restoration to the believing community. Once the situation reaches this point, he presumably remains apart until his death.34
The main purpose of OT laws is to maintain the holiness of the people among whom God dwells and the holiness of the place where God dwells. Only the shedding of blood can atone for violations of that holiness. In some cases, the death of a substitute is an acceptable means of atonement and allows the offender to resume his place in the community. In other cases, the death of the offender is the required means of atonement and removes him from the community. Keep in mind that these remedies only address the temporal consequences of violating God's holiness, the kind that prevent entering His presence on earth. They have nothing to do with eternity. That requires a different kind of atonement, which only the blood of Jesus provides. His sacrifice repairs the eternal consequences of violating God's holiness, the kind that prevent entering God's presence in heaven.35 Moreover, it covers all offenses in the two categories we have considered, even the most serious.. .for those who repent. The NT writers, however, describe a third category of sins, transgressions that are beyond the scope even of Jesus' sacrifice. This is not due to any deficiency on God's part but to extreme depravity on man's part, a corruption so deep-seated that it refuses to repent.
III. Eternal, capital sins cannot be atoned.
A. Offenses36Many people think there is one unpardonable sin,37 but the NT identifies two transgressions in this category38 and there may be more. It also indicates who may commit these sins, and that distinction coincides with the two-fold division. First...
All three synoptic gospels record Jesus' description of this sin,40 but the audience is not always the same. In Matthew and Mark, Jesus addresses Pharisees, warning them that they are perilously close to committing this sin. In Luke, Jesus addresses disciples, warning them not to commit this sin. Here is Jesus' explanation in Matthew.1. Blasphemy against the Spirit is possible for anyone.39
Matt 12:31 And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. 32 Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. [= Luke 12:10]Earlier in this chapter, Jesus heals a demon-possessed blind-mute, and people wonder, "Could this be the Son of David?" (v. 23). They are beginning to make the connection between Jesus' ability and Jesus' identity. Some of the Pharisees, who had already decided to oppose Jesus, counter, "It is only by Beelzebub, the prince of demons, that this fellow drives out demons" (v. 24b). In the course of Jesus' reply, he implies that their response constitutes blasphemy against the Holy Spirit.
Jesus identifies two groups among his detractors: people who malign (or insult) him and people who malign the Spirit. Those who insulted Jesus during his earthly ministry, calling him "a glutton and a drunkard" (Matt 11:19; Delitzsch 1871 1:292), could do so in ignorance of his true identity.41 They might yet recognize his messianic claims, believe in him, and be forgiven. Those, however, who defame the Spirit by attributing his activity to Satan, do so willfully.42 They refuse to acknowledge what they know is the work of God, in so doing reject God, and, thus, will never be forgiven by God. Because Jesus warns both Pharisees and disciples, it is clear that blasphemy against the Holy Spirit is possible for "anyone," those who do not believe in Jesus as well as those who do (so also Delitzsch 1987 1:291).
The first eternal offense, blasphemy, is possible for anyone, whether or not he has had a relationship with God.43 The second eternal offense is narrower in that...
...for those who have, at some point, had a relationship with God. The author of Hebrews mentions it twice, indicating that he also considers it a real danger to his readers.2. Apostasy from the faith is possible only for believers.44
Heb 6:4 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age, 6 if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.The Reformed tradition (Calvinism) asserts that the author is speaking about those who came close to faith but were never really saved. The explicit language of this passage, however, makes clear that he is describing regenerated believers.45
- They have understood the divine purpose.
- They have received the "abiding presence" of the Holy Spirit (Delitzsch 1871 1:285).
- They have experienced the power and purpose of changed lives.
Heb 10:26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?Once more, the description makes clear that the author's concern is for believers.
- They have full "knowledge of the truth,"46 a phrase that only refers to the product of a relationship with God.
- They are sanctified by the blood of the covenant (= "blood of Jesus" in v. 19); in other words, they were born again.
This second transgression also appears in John's first epistle and in Peter's second epistle. There, as well, both authors consider this a real danger to their readers.50
John divides sin into two categories,51 one of which is so serious that it "leads to death" (i.e., spiritual death).52
1 John 5:16 If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that. 17 All wrongdoing is sin, and there is sin that does not lead to death.John does not identify what sin leads to death53 but knows his readers will recognize it.54
1 John 2:26 I am writing these things to you about those who are trying to lead you astray.Several times in his epistle, John alludes to this false doctrine, which he identifies
as having an erroneous view of Christ.55
1 John 4:1 ...do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 2 This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, 3 but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist.By adopting heresy, John's readers will fall into apostasy.56
Peter regards the sin he addresses as so deleterious to a person's spiritual state that it would have been better had he never existed.57
2 Pet 2:20 If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. 21 It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.Peter is also concerned with false teachers in the church and warns his audience about them.58
2 Pet 2: lb They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. 2 Many will follow their shameful ways and will bring the way of truth into disrepute. 3a . . . these teachers will exploit you with stories they have made up.He identifies their error as denying Jesus' return.
2 Pet 2:4a They will say, "Where is this 'coming' he promised?The apostle closes his letter by warning his readers about the potential danger these
teachers pose:
2 Pet 3:17b ...be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position.Here, as well, by adopting heresy, Peter's readers will fall into apostasy.
Although John and Peter are cautioning believers against error, in neither case is the individual tricked into believing a lie. He has before him truth and falsehood, and he knows the difference, for he has the historical testimony of the prophets, the external testimony of eyewitnesses, and the internal testimony of the Holy Spirit.59 What makes this sin unpardonable is the willful acceptance of a lie simply because it makes no moral demands.60 The truth requires a person to obey God and to love his brother. The lie requires nothing.
John and Peter also address the penalty of apostasy. John says the transgression he describes "is a sin that leads to death." John is not talking about physical death, for that is the penalty of all sin.61 He is talking about spiritual death, the final and permanent separation of man from God.62 Those who knowingly reject the truth and embrace a lie, intercession would be a waste of time.63 As Peter notes, "they are worse off at the end than they were at the beginning." Furthermore, the offender is beyond prayer, and is unresponsive to spiritual help.64
These passages describe similar but not identical sins. Common to these crimes, however, is their willful intent and the consequence of their having no means of atonement for their sins. There are no...
B. OfferingsJesus makes clear that "[b]lasphemy against the Holy Spirit forever removes a man beyond the sphere where forgiveness is possible" (Lane 1974:145).65
1. Blasphemy is beyond pardon (now and in the future).
The author of Hebrews regards apostasy from the faith by a former believer as irreversible. Having rejected the only means of salvation, "there is no where else to turn" (Ellingworth 1993:323). To expect otherwise would be tantamount to demanding a reenactment of Jesus' humiliation and death. Once an individual reaches this point—and it is especially tragic for one who has experienced spiritual regeneration—his depraved condition is permanent.
- The blasphemer has committed "an eternal sin" (Mark 3:29).
2. Apostasy is beyond penance (i.e., atonement).
As I mentioned earlier, there may be other unpardonable sins in addition to these two, so it would be helpful to review the combination of five characteristics that sets them apart from the sins in previous categories.
- The apostate faces greater punishment than a capital offense. (The messiah and the Spirit will testify against him.)
- Deliberation (or Determination): These sins are intentional not accidental. Blasphemy is not a slip of the tongue. A person does not wake up one morning to discover that he has lost his way and become an apostate. There is a willful and conscious decision to oppose God.
- Diligence: These sins are habitual (continual) not occasional. Considering unorthodox ideas does not make one a heretic. Apostasy is not struggling with temptation. Rather, there is a persistent and consistent effort to chart a course contrary to God's will.
- Denial: In the offender's mind, these sins are justifiable (defensible) not regrettable. The Pharisees refuse to accept the obvious: "God through His Spirit is at work in a supernatural way. I see it, but I won't accept it, because if I do, Jesus' expectations will apply to me, and I'll have to change." They then attempt to justify their rejection by explaining away the obvious: "What I see is not the Spirit at work. It must be Satanic." The offender ignores or rejects what he knows to be true in order to maintain his position. (Today, this might take the guise of "free speech" or "tolerance.")
- Depravity: These sins are immoral not moral. Those who embrace the heretical teaching John condemns may do so, in part, because denying Jesus enables them to deny his commands (e.g., to love one another) and to live as they please. There are no ethical requirements then to restrain the offender's behavior.
- Death: These sins are unpardonable, not redeemable. The apostate in Hebrews may not care about the spiritual consequence of his rebellion, but it is dire, indeed. Having rejected the only means of atonement available, he has nowhere else to turn. There is no alternative for this condition but eternal separation from God.
Although the New Testament refers to a specific kind of blasphemy and apostasy, the unpardonable nature of these transgressions was certainly in force during the Old Testament. The eternal consequences were not as clear, but in all cases where willful intent leads to hardened rebellion, man places himself beyond the scope of divine forgiveness and dies in his sin. In the end, hell will contain two groups:
- Those whose sins were not atoned, because they did not avail themselves of God's forgiveness; and
- Those whose sins could not be atoned, because they placed themselves beyond God's forgiveness.
For the Bibliography and Endnotes, see the pdf here.
No comments:
Post a Comment
Relevant and civil comments are welcome. Whether there will be any response depends on whether Dr. Manuel notices them and has the time and inclination to respond or, if not, whether I feel competent to do so.
Jim Skaggs