THE SINS OF GOD'S CHILDREN—FORGIVENESS—CHASTISEMENTS

In coming to the question of God's plan concerning the lives of men redeemed from the curse of the law (Gal. 3:13), redeemed from all iniquity (Titus 2:14), from under the law (Rom. 6:14), and adopted as God's sons (Gal. 4:4-7), let the reader keep in mind that it is not concerning the sins of unredeemed men, whether professing Christians or not. God's plan with the sins of unredeemed men has been shown in Chapter I. Hence it is not a question of the sins of hypocrites, or other professing Christians who are not really God's children.

It has been shown in Chapter IV that when men are redeemed from the curse of the law (Gal. 3:13), from all iniquity (Titus 2:14), they are no longer under the law; "Ye are not under the law."—Rom. 6:14. God's word lays down a principle recognized and endorsed by all enlightened nations,—"Sin is not reckoned [imputed] when there is no law."—Rom. 5:13. Those who have been redeemed from under the law are adopted as God's children,—"God sent forth his Son, born of a woman, born under the law, to redeem them that were under the law, that we might receive the adoption of sons."—Gal. 4:4, 5. God thenceforth deals with them as father with children, and not as judge with transgressors of law. Earthly children commit two kinds of sins against their earthly fathers; they sin under temptation and are penitent, and confess their sins and are forgiven. Second, they sin wilfully and are chastised. God's children sin in like manner; they sin under temptation, are penitent, confess their sins and are forgiven. Second, they become backsliders, sin wilfully and are chastised. Let us consider the two classes of sins of God's children and God's plan with men for them.

Our Saviour taught His disciples, God's children, to pray "Our Father ... forgive us our sins,"—Luke 11:1-4; Paul and Silas taught the jailer, a man under the law, unredeemed, not a child of God, "Believe on the Lord Jesus, and thou shalt be saved."—Acts 16:31. John taught the believers (1 John 5:13), those who were redeemed from the curse of the law (Gal. 3:13), and were God's children (1 John 3:1, 2), "If we confess our sins he is faithful and just to forgive us our sins,"—1 John 1:9; Paul taught the unredeemed, those who were not God's children, "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."—Rom. 4:5.

Many believe and teach that if any one, the unredeemed man as well as the son of God, confesses his sins, God will be faithful and just to forgive his sins. A Mohammedan, a Jew, a Christian Scientist, a Unitarian, a Universalist, confess their sins,—are they forgiven? To these and all others under the law, God has said, "Apart from shedding of blood there is no remission."—Heb. 9:22. "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."—Matt. 5:18. John is writing to believers only (1 John 5:13), to those who are God's children (1 John 3:1, 2), and to them he says, "If we confess our sins, he is faithful and just to forgive us our sins."—1 John 1:9. Men unredeemed, under the law, can never get rid of their sins by confession. To them God has one message,—"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth on him should not perish, but have eternal life. For God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish, but have everlasting life."—John 3:14-16.

The Saviour taught the disciples to pray, "Our Father, ... forgive us our sins"; but so widespread is the misconception that it applies to all, redeemed and unredeemed, that all over the world vast multitudes of the unredeemed kneel down every night and say, "Our Father, ... forgive us our sins," and lie down to sleep deluded with the thought that they are forgiven. If they are forgiven, why was there any need of Christ dying for our sins (1 Cor. 15:3)? But the real child of God can pray, "Our Father, ... forgive us our sins," and he is really forgiven. Why the difference? With the unredeemed, those yet under the law (Rom. 3:19), God is dealing as judge with violators of law, and law knows no forgiveness. With the redeemed, those who have been adopted as God's children (Gal. 4:4-7), God is dealing as father with son. Let those who are redeemed, who are really God's children, realize the blessed fact that "If we confess our sins, he is faithful and just to forgive us our sins."—1 John 1:9.

But there is another class of sins committed by God's children, "If his children forsake my law" (Ps. 89:30), wilful sins. For these God chastises His children, just as an earthly father chastises his wilful and disobedient children. "Ye have forgotten the exhortation which speaketh unto you as unto sons, 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. If ye endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not? But if ye be without chastening, whereof all are partakers, then are ye bastards and not sons. Furthermore, we have had fathers of our flesh who corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits and live? For they verily for a few days chastened us as seemed right to them; but he for our profit, that we might be partakers of his holiness."—Heb. 12:5-10.

Chastisement or punishment of God's children is for correction; "for our profit, that we might be partakers of his holiness" (Heb. 12:10); punishment of the unredeemed is to carry out law, for justice: "that he might be just" (Rom. 3:26); "every transgression received a just recompense of reward."—Heb. 2:2. The unredeemed, those under the law (Rom. 3:19), are punished beyond this life, in the Day of Judgment,—"verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city."—Matt. 10:15; God's children receive their chastisements in this life,—"If ye endure chastening, God dealeth with you as with sons."—Heb. 12:7. Professing Christians who are not redeemed, not really God's children, do not receive chastisements; hence, they are punished in the day of judgment with the other unredeemed. "But if ye be without chastening, whereof all are partakers, then are ye bastards and not sons."—Heb. 12:8.

He has observed to little purpose who has not noticed that redeemed people, God's children, suffer more in this life than the unredeemed. God says that His children endure chastenings and others who are not His children do not. The difference can be easily seen by any one who will observe closely. The Psalmist observed it and was greatly disturbed by it until he understood the cause of the difference. "Truly God is good to Israel, even to such as are of a clean heart. But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish when I saw the prosperity of the wicked. For there are no bands in their death, but their strength is firm. They are not in trouble as other men; neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness, they have more than heart could wish. They are corrupt, and speak wickedly concerning oppression; they speak loftily. They set their mouths against the heavens and their tongue walketh through the earth. Therefore, his people return hither, and waters of a full cup are wrung out to them. And they say, How doth God know? And is there knowledge in the Most High? Behold, these are the ungodly, who prosper in the world; they increase in riches. Verily I have cleansed my heart in vain and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. If I say, I will speak thus: behold, I should offend against the generation of thy children. When I thought to know this, it was too painful for me; until I went into the sanctuary of God: then understood I their end. Surely, thou didst set them in slippery places; thou castedst them down into destruction. How are they brought into desolation, as in a moment? They are utterly consumed with terrors. As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. For my heart was grieved, and I was pricked in my reins. So foolish was I, and ignorant; I was as a beast before thee. Nevertheless, I am continually with thee; thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory."—Ps. 73:1-24.

That chastisement in this life for wilful sins is God's plan with redeemed men, His real children, is clearly revealed even in the Old Testament. God swore by His holiness to David that this would be His plan with redeemed men:—"Also, I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him forevermore, and my covenant shall stand fast with him. His seed also will I make to endure forever and his throne as the days of Heaven. If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David."—Ps. 89:27-35. David himself was a case in point. After his terrible sin, God sent word to him by the prophet Nathan, "Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite with the sword and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house."—2 Sam. 12:9, 10. "And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die."—2 Sam. 12:13. God has but one way of putting away sin. "Apart from shedding of blood is no remission."—Heb. 9:22. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul."—Lev. 17:11. But God does not stop there. "Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die."—1 Sam. 12:14. (Let the reader notice that God, foreseeing that people would ridicule the idea of God saving David, calls it blasphemy and calls those who do it "the enemies of the Lord.") David fasted and prayed for the child. On the seventh day the child died, "But when David saw that his servants whispered, David perceived that the child was dead; therefore David said unto his servants, Is the child dead? And they said, He is dead. Then David arose from the earth and washed and anointed himself, and changed his apparel, and came into the house of the Lord and worshipped: then he came to his own house; and when he required, they set bread before him and he did eat. Then said his servants unto him, What thing is this that thou hast done? Thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him."—2 Sam. 12:19-23. How could David be thus sure? He had God's word on which to rest, "The life of the flesh is in the blood, and I have given it upon the altar to make atonement for your souls; for it is the blood that maketh atonement for the soul."—Lev. 17:11. But because of his sin God chastened him as long as he lived. "Now therefore the sword shall never depart from thine house."

Solomon is another case in point. Concerning Solomon God said to David, "I will be his father and he shall be my son. If he commit iniquity, I will chastise him with the rod of men, and with the stripes of the children of men; but my mercy shall not depart away from him."—2 Sam. 7:14, 15.

In chastening, God uses as a rod loss of loved ones (2 Sam. 12:14; Amos 4:10), loss of property (Amos 4:6-9), loss of health (1 Cor. 11:30), death (1 Cor. 11:30; Amos 4:11; Deut. 32:48-52). Consider the case of Moses and Aaron: God told them to speak to the rock that it might bring forth water for the children of Israel. But they wilfully disobeyed, and instead of speaking to the rock, struck it in anger. For this wilful sin, as a chastisement, God said to Moses, "Get thee up into this mountain Abarim, unto Mt. Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in Mt. Hor, and was gathered unto his people: because ye trespassed against me among the children of Israel at the waters of Meribah Kadesh, in the wilderness of Zin."—Deut. 32:49-52. Though Moses was thus severely chastened for his wilful sin, he was not lost, for he was with Elijah on the mountain at the transfiguration of the Saviour (Matt. 17:1-3).

The lesson needs to be learned by God's children that as certainly as a redeemed man sins wilfully, whether the sin be great or small, the chastening rod is sure to fall. "If his children forsake my law ... then will I visit their transgressions with the rod and their iniquity with stripes."—Ps. 89:30-32. But God does not send the chastening in wrath, nor in justice. "Whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth."—Heb. 12:6.

There are many who profess to be redeemed, to be God's children, professed Christians, church members, who sin wilfully, and God never sends chastisements to them; but God explains about them, "But if ye be without chastening, whereof all are partakers, then are ye bastards, and not sons."—Heb. 12:8. He does not chasten this class; in Hell they will receive their punishment, but it will be just. God will treat no human being wrong. With some it may seem severe that God should chasten and scourge His children. That is not as severe as to send them to Hell for their wilful disobedience after they become His children, and that is the belief of many. There are but three plans that God could have for those who have been redeemed from the curse of law (Gal. 3:13) and adopted as His children (Gal. 4:4-7), and afterward sin wilfully:—

First, beyond this life punish them in the judgment (Matt. 10:15) for their sins, send them to Hell. That would mean, (1) if Christ redeemed them from all iniquity (Titus 2:14), that God would force the same debt to be paid twice. "Shall not the judge of all the earth do right?" (2) That would mean that God would punish, by law, those who have been redeemed from the curse of the law (Gal. 3:13), and who are not under the law (Rom. 6:14), and would violate God's own principle, "Sin is not reckoned [imputed] when there is no law" (Rom. 5:13). (3) That would mean a child of God, redeemed and adopted (Gal. 4:4-7), and born again (1 Peter 1:23), born of the Holy Spirit (John 3:8), sent to Hell. (4) That would mean to make the Saviour unreliable and untruthful in His statements. "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out demons? and in thy name done many wonderful works? And then will I profess unto them, I never knew you."—Matt. 7:22, 23. These are the professing Christians at the judgment who are lost, and Jesus says, "I never knew you," that not one of them was ever really redeemed and adopted as a child of God. (5) It would mean for God to violate His own oath (Ps. 89: 27-35).

Second, the second plan possible to God in dealing with those who sin wilfully after they have been redeemed from all iniquity (Titus 2:14), from the curse of the law (Gal. 3:13), and adopted as God's children (Gal. 4:4-7), would be to let them continue to sin wilfully, and neither punish them beyond this life, at the judgment, in Hell, nor chastise them in this life. That would mean for some of them to eventually develop characters most fearfully warped by sin.

Third, there is but one other possible plan left for God with redeemed men, redeemed from the law and adopted as His children (Gal. 4:7), who sin wilfully; and that is to chasten, chastise them in this life. That is God's plan with the redeemed, His own children; and however severe the chastening, He does it in love. In love He planned to adopt us as His children. "Having in love predestinated us for the adoption as sons through Jesus Christ to himself."—Eph. 1:5 (1911 Bible), and in love He chastises. "Whom the Lord loveth, he chasteneth and scourgeth every son whom he receiveth."—Heb. 12:6.

Reader, the issue is before you: shall you remain under the law (Rom. 3:19) to be punished justly in the judgment (Matt. 11:22-24) and to continue to sin in Hell (Rev. 22:11, R. V.), or will you accept redemption through Christ the Saviour from the curse of the law (Gal. 3:13), be adopted as a child of God forever (Gal. 4:4-7), to be forgiven when you sin against your Father in Heaven and confess your sin (1 John 1:9); to be chastened when you sin wilfully (Ps. 89:27-34), and to spend eternity in Heaven with Him who loved you and gave Himself for you (John 14:1-3; Gal. 2:20), free forever from sin (Rev. 21:24-27; Rev. 22:3)? You do not intend, reader, to be wrapped in a Christless shroud, to be laid away in a Christless grave, to spend eternity in a Christless Hell. Decide now.

FOR FURTHER STUDY:—The teaching that God interposes in human affairs to chastise His disobedient children (Heb. 12:5-8; Ps. 89:27-34), to chasten with the rod of the children of men (2 Sam. 7:14, 15; 1 Cor. 11:30), will frighten, or arouse the contempt of, "the modern mind" with its self-inflated wisdom, which just knows that "the laws of nature are immutable laws." Is there a being called "Nature" who made these laws? Who revealed to "the modern mind" that these laws were immutable? Where did "the modern mind" get its authority (it takes for granted that it has the power) to drive God from His universe, or to make Him powerless, or inactive? Can "the modern mind" prove absolutely that because God's law of gravitation causes objects to fall toward the earth, He has no right and no power to make Elijah's body go up instead of down (2 Kings 2:11)? Does "the modern mind" absolutely know that God is now inactive and must remain inactive? "Dr. Mason Goode observes that worlds and systems of worlds are perpetually disappearing, that within the period of the last century no less than thirteen in different constellations seem to have perished and ten new ones have been created."—"Origin of the Globe." If God is active out in space, who shall deny Him the right or the power to be active on this planet? And if active on this planet at all, then in the individual lives of His children? And in His word, backed up by fulfilled prophecies, to prove that He is dealing with us, He tells us that He is. Is "the modern mind" too scholarly, too self-opinionated, to consider the following words from Prof. James Orr in his "The Resurrection of Jesus" ("the modern mind" is very careful not to attempt a thorough reply to Professor Orr's "Problem of the Old Testament," nor his "Resurrection of Jesus"—for obvious reasons)? "The question is not, Do natural causes operate uniformly? But are natural causes the only causes that exist or operate? For miracle, as has frequently been pointed out, is precisely the assertion of the interposition of a new cause; one, besides, which the theist must admit to be a vera causa."

If when we become God's children, we are no longer under the law (Rom. 6:14), we are redeemed from all iniquity (Titus 2:14), we are no more servants but sons (Gal. 4:7), the question arises, why pray to Our Father in Heaven to be forgiven? The child does not ask his father's forgiveness in order to be his child, but to have the disturbed fellowship restored. The unforgiven child is still a child, but will be chastened. It is fellowship of the Heavenly Father with the child that is restored by forgiveness, and is sought in forgiveness, and not a destroyed relationship. On this point hear James Denny in his "The Death of Christ": "Christ died for sins once for all, and the man who believes in Christ and in His death has his relations to God once for all determined not by sin but by the Atonement. The sin for which a Christian has daily to seek forgiveness is not sin which annuls his acceptance with God."

There needs to be kept in mind, in considering that God chastens His children, the distinction that while chastenings are sufferings, all sufferings are not chastisements. The expression, "whom the Lord loveth he chasteneth" (Heb. 12:6), has been widely misused and sadly misapplied. Because David's babe was taken from him as a chastisement (2 Sam. 12:14), many thoughtlessly conclude that every babe's death is meant for a chastisement for the father and mother; and many apply "Whom the Lord loveth he chasteneth" to all of the sorrows and sufferings of God's children. But there is another purpose accomplished by some sufferings, in "that the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ."—1 Peter 1:7. "And he shall sit as a purifier and refiner of silver."—Matt. 3:3. The silver is not to blame for the dross; nevertheless, it needs to be burned out. A child stole a piece of bread; the father chastised the child for it. That chastening was suffering. But the same child was born a cripple. In straightening the foot, the father forced many weeks of fearful suffering on the child, but the suffering was not chastisement. Chastisements are sufferings of God's children for wrongdoing to correct them; but there are sufferings that are not chastisements for wrongdoing, but are to take out of us defects, or to develop us. Hence, to say to some one who is suffering from sorrow or affliction, "Whom the Lord loveth he chasteneth," is often cruel and untrue.

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