p. 711 | SIN AND DEATH by Roderick S. Owen

Pacific Press Publishing Company · Oakland, California · Nov 14, 1895

FromSigns of the Times, Vol. 21, No. 45.

SIN AND DEATH.

By Roderick S. Owen

BY RODERICK S. OWEN.

We have found that in order to render it possible for man to exercise the power of choice, and thus to develop character, God must place before him two paths, the one right, the other wrong. This made it possible for sin to exist, but did not call it into existence.

Sin is defined in 1 John 3:4 to be “the transgression of the law,” but the Bible abundantly teaches that the law is transgressed in the thoughts. In fact, in the choice lies the real transgression. The act is simply the outward expression of the sin which already exists in the heart. Thus, in the cases of Ananias and Sapphira, they agreed together to deceive.

God by the question of the apostle Peter simply gave the woman an opportunity to express publicly the lie which already existed in her heart, so that her soon-coming retribution would be seen to be just.

We are too apt to look upon the act as the sin, and to measure the enormity by the results which follow. In dealing with children this mistake is frequently made. A child disobeys in some matter, but no serious results follow, and so we pass it by. Perhaps at another time the same transgression results in the destruction of some property, and then we inflict a punishment. What must the child conclude from this?—Why, most certainly, that the wrong was in the result and not in the disobedience, and that it must be all right to disobey, provided the bad results do not follow. Let us always remember that the sin lies back of the act, in the motive that prompted it, in the choice that determined to do it.

Sin, then, is the condition of making choices out of harmony with God’s will.

But we have found that trials or tests are necessary to the development of strong characters; but how could one be tried before sin existed? and how could one be tempted before there was a tempter?

This brings us to consider the origin of sin. Sin originated with or in the person of Satan, who was an angel of light, a son of the morning, known in heaven by the name of Lucifer, or day star. Isa. 14:12. He occupied the position of covering cherub at the throne of God, being exalted to a place second only to the Son of God. Eze. 28:14. But in such a position, and amid such surroundings, what could tempt him to make a wrong choice? He must have had the power of choice, else he never could have done contrary to the will of God; but the power of choice, as we have shown, implies the power to do wrong, or sin. In creating him an angel of light did God place in him some evil propensity which would ultimately control him?—No, indeed, for this would make God the author of sin, and therefore responsible for it.

But God did desire that he, in common with all other intelligences, should develop character. To this end it was necessary to implant in him the desire for self-preservation and for self-advancement, the last being dependent on the existence of the first, for if we had no desire to live beyond the present moment, we could have no desire to improve. This desire for self-preservation may be followed even to the injury of another; but not so with the desire for self-advancement, for it becomes wrong the moment it is attempted at the expense of others. Such a course is the result of a wrong choice, and would constitute a step in the development of a wrong character, while it would also introduce contention and strife. This same desire for self-advancement, in itself good, and which constitutes the impelling force in making right choices, becomes the impelling force in both making and executing wrong choices. So in Satan, this desire turned by him in an improper direction, left him to seek to exalt himself at the expense of another, even the Son of God. And thus sin entered, and so the harmony of the universe was broken and the great rebellion was begun.

But God was not surprised by this, for his plan was laid deep enough and broad enough to cover every exigency which might arise. And so when sin entered, he harnessed it to his great will of eternal purpose and set it to work grinding out character. Thus Satan and all the hosts of evil are only instruments in the hands of God to assist us in attaining perfection.

This principle was recognized by the Saviour when before Pilate. Pilate “knew that for envy they had delivered him.” He knew that the whole thing was the work of the jealous and evil designing. Jesus too knew all this, but he saw deeper and further than did Pilate. He saw behind it all the powers of darkness combined in one effort to defeat the eternal purpose of God. And so, when Pilate said, “Knowest thou not that I have power to crucify thee, and have power to release thee?” Jesus answered, Thou couldest

have no power at all against me, except it were given thee from above.” John 19:10, 11.

So the hosts of evil can do nothing against the child of God excepting what God permits. And surely we ought not to rebel against what our heavenly Father in his wisdom allows. Realizing this we “know that all things work together for good to them that love God,” for he causeth the wrath of man to praise him and the remainder of wrath he restraineth.

But we have found that this wrong choice on the part of Satan has introduced strife and broken up the harmony which before existed. Will not this defeat God’s plan of universal harmony? Has not this introduced an element of discord which can never be eradicated. This would be the case if God had not laid his plan in great wisdom, so as to meet even this condition also.

He has attached a penalty to sin, for we read, “The soul that sinneth, it shall die.” Eze. 18:20. “The wages of sin is death.” Rom. 6:23. “When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” James 1:15. Thus we see that sin and death are inseparably connected. And thus we learn that God was not arbitrary in attaching the death penalty to sin, for in no other way could a condition of universal harmony be brought about after sin had once been introduced. Therefore the incorrigibly wicked, those who will not develop characters in harmony with God, who, if permitted to exist, would to all eternity constitute an element of discord—these must be destroyed, and will be, as shown by many scriptures. “But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away.” Ps. 37:20. “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Mal. 4:1. “Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” Matt. 3:12.

That the fallen angels will share in this with ungodly men is also shown by many texts, as Jude 6 and 2 Peter 2:4, which tell us that they are reserved unto the great day of judgment; and again, in Rev. 20:9, 10 and 21:8, which assign them a part in this fiery destruction, which is called the second death.

When this shall have occurred, then shall the universe be rid of both sin and sinners. And the experiences of the presence of sin shall have raised such a barrier against it that it never again can find an entrance. Then all that remain will be in perfect accord with the Creator and with each other. And that universal song of praise will be sung which the revelator heard in vision on the isle of Patmos:—

“And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” Rev. 5:13.