Questions by Editor

Seventh-day Adventist Missionary Society · Oakland, California · Jul 13, 1882

Questions.

By Editor

1. PLEASE explain Heb. 6:4-6. Does it mean that all who have sinned after they have been converted will be lost? What is meant by falling away? R. B. S.

It certainly does not mean that, or we might repeat the old question: "Who then can be saved?" Peter's calling as an apostle secured great privileges, and yet his sin, grievous as it was, did not shut him out from the grace of Christ. It is not to be supposed that the Lord approved the "sharp contention" which passed between Paul and Barnabas, Acts 13:2, 3; 15:36-40. But Paul afterward confessed that he was not perfect; and in this he was more modest and humble, and just so much more of a true Christian, than are some of this day.

But we do think there is a limit to God's forbearance with the abuse of his gifts and grace. In the text quoted in the question, the apostle doubtless refers to high attainments in the things of God, and to great abuse of the gifts of his Spirit. And this is paralleled by the Saviour's words in Matt. 12, that there is no forgiveness to him who blasphemes the Holy Spirit. And again in Heb. 12:15-17, we are warned by the example of Esau, who could not inherit the blessing which he once despised and foolishly bartered away, even "though he sought it carefully with tears." This certainly teaches us that there is a limit beyond which it is fatal to go.

We are very much in the position of the Presiding Elder, who, when he was accused of believing in falling from grace, replied that he did not believe in it at all, but believed in the possibility of it. "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things ye shall never fall." 2 Peter 1:10. But the Lord has promised to heal the backslidings of those who return unto him: Jer. 3:22, etc. This must not be made a ground of presumption; for it is true that "He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." Prov. 29:1.

2. Persons professing sanctification tell us that they have all on the altar (Christ), and are thereby sanctified, according to Matt. 23:19. Is Christ the altar? To prove this they quote Heb. 13:10. B. R.

The text does not prove the position. There is no reason for thus confounding the sacrifice with the altar. See verses 11, 12. There is no doubt "the altar" is put for that which is on the altar, as "the cup" is put for the contents of the cup. But that no more makes the altar and the sacrifice identical, than the Saviour's words, in Luke 22:17, and Paul's words, in 1 Cor. 11:27, prove that "the cup" is identical with the "fruit of the vine" which the cup contained. In the expression it is made to stand for its contents, but it is not therefore identical with its contents.

3. How do you harmonize the expressions, "Sanctify them through thy truth," John 17:17, "Sanctified by faith that is in me," Acts 26:18, and "Sanctified by the Holy Ghost," Rom. 15:16? B. R.

Each of these expressions is alike true, and we might quote another, "Ye have purified your souls in obeying the truth," 1 Peter 1:22, and then reply that the whole truth on the subject is contained in them all. We are indeed sanctified through the truth, but not without obedience to the truth. We are sanctified in obedience, but not without faith in Christ. We are sanctified by faith, but not without the Holy Spirit. We are sanctified by the Holy Spirit, but not without faith, and obedience to the truth. The difficulty with some—yes with many—is that they take one text and make a hobby of that, or construct their theory upon it, without seeking for all the truth, without any effort to harmonize all the words of the Holy Spirit.

4. What did Paul mean by saying, "I am carnal?" How is the carnal mind destroyed? B. R.

Paul meant that carnality was in his nature; as he expressed in verse 18 of the same chapter, "For I know that in me (that is, in my flesh) dwelleth no good thing." The destruction of the carnal mind is simply the person being brought in harmony with, or submission to, the will of God. "The carnal mind is enmity against God, for it is not subject to the law of God," Rom. 8:7. Of course when Paul said, "I am carnal," he referred to his nature, and not to his then present position, for at that time he declared he delighted in the law of God—he was no more opposed to it, no longer an enemy of God and of his will.