SIN AND REDEMPTION
The Gospel affirms that men are called to be sons of GOD; to be
perfect, as the heavenly Father is perfect. The correlative of this
ideal view of man as he is meant to be is a sombre view of man as he
actually is. "If we say that we have no sin we deceive ourselves, and
the truth is not in us." "All have sinned, and come short of the glory
of GOD."
Sin is essentially a falling short, a missing of the mark, a failure
to correspond with the purpose and the will of GOD. It need not
necessarily involve--though of course it does in many instances
involve--the deliberate transgression of a moral law which the
conscience of the individual sinner recognizes as such. There are sins
of omission as well as of commission, sins of ignorance as well as of
deliberate intent. The fact that the conscience of a given individual
does not accuse him, that he is not aware of himself as a sinner
before GOD, is no evidence of his moral perfection, but rather the
reverse. Jesus Christ, who possessed the surest as well as the sanest
moral judgment the world has ever known, held deliberately that the
open and acknowledged sinner, just because he was aware of his
condition, was in a more hopeful spiritual state than the man who
through ignorance of his own shortcomings believed himself to be
righteous. The Pharisee, who compared himself with others to his own
advantage, was condemned in the sight of GOD. The Publican, who would
not so much as lift up his eyes unto heaven, but judging himself and
his deeds by the standard of GOD'S holiness acknowledged himself a
sinner, went away justified rather than the other. It is probably true
that the ordinary man to-day is not worrying about his sins: but if
so, the fact proves nothing except the secularity of his ideals and
the shallowness of his sense of spiritual issues. It means, in short,
that he has not taken seriously the standard of Christ. For the
measure of a man's sin is simply the measure of the contrast between
his character and the character of Christ.
It is likely enough that many of us will never discover that we are
sinners until we have deliberately tried and failed to follow Christ.
The moment we do try seriously to follow Him, we become conscious of
the presence within ourselves of "that horrid impediment which the
Churches call sin." We discover that we are spiritually impotent: that
there is that in us which is both selfish and self-complacent: that
there is a "law of sin in our members" which is in conflict with the
"law of the Spirit of life": and that "we have no power of ourselves
to help ourselves." We are at the mercy of our own character, which
has been wrongly moulded and formed amiss by the sins and follies, the
self-indulgences and the moral slackness of our own past behaviour. We
are, indeed, "tied and bound by the chain of our sins."
To have realized so much is to have reached the necessary starting-
point of any fruitful consideration of the Christian Gospel of
redemption. The appeal of the Cross of Christ is to the human
consciousness of sin; and the first effect of a true appreciation of
the meaning of the Cross is to deepen in us the realization of what
sin really is. The crucifixion of Christ was not the result of any
peculiarly unexampled wickedness on the part of individuals. It was
simply the natural and inevitable result of the moral collision
between His ideals and those of society at large. The chief actors in
the drama were men of like passions with ourselves, who were actuated
by very ordinary human motives. It is indeed easy for men to say, "If
we had been in the days of our fathers, we would not have been
partakers with them in the blood of the prophets": but in so saying
they are merely being witnesses unto themselves that they are the
children of them which killed the prophets. Are we indeed so far
removed beyond the reach of the moral weakness which yields against
its own better judgment to the clamorous demands of public opinion, as
to be in a position to cast stones at Pilate? Are we so exempt from
the temptation to turn a dishonest penny, or to throw over a friend
who has disappointed us, as to recognize no echo of ourselves in
Judas? Have we never with the Sanhedrin allowed vested interests to
warp our judgment, or resented a too searching criticism of our own
character and proceedings, or sophisticated our consciences into a
belief that we were offering GOD service when as a matter of fact we
were merely giving expression to the religious and social prejudices
of our class? Have we never, like the crowds who joined in the hue-
and-cry, followed a multitude to do evil? There appears in the midst
of a society of ordinary, average men--men such as ourselves--a Man
ideally good: and He is put to death as a blasphemer. That is the
awful tragedy of the Crucifixion. What does it mean? It means that a
new and lurid light is thrown upon the ordinary impulses of our mind.
It means that we see sin to be exceeding sinful. That is the first
salutary fruit of a resolute contemplation of the Cross.
The Cross shows us, in a word, what we are doing when we sin:
consciously or unconsciously, we are crucifying that which is good. If
we are able to go further, and by faith to discover in the character
and bearing of the Son, crucified upon the Cross, the revelation of
the heart of the Eternal Father, there dawns upon our minds a still
more startling truth: consciously or unconsciously, we are crucifying
GOD. Assuming, that is to say, that GOD is such as Christianity
declares Him to be, holy, righteous, ideal and perfect Love, caring
intensely for every one of His creatures and having a plan and a
purpose for each one, then every failure of ours to correspond with
the purpose of His love, every falling short of His ideal for us,
every acknowledged slackness and moral failure in our lives, much more
every wilful and deliberate transgression of the moral law, is simply
the addition of yet a further stab to the wounds wherewith Love is
wounded in the house of His friends. "Father, forgive them; they know
not what they do"--the words of the Crucified are the revelation of
what is in fact the eternal attitude of GOD: they are the expression
of a love that is wounded, cut to the heart and crucified, by the
lovelessness, the ingratitude, the tragedy of human sin, but which
nevertheless, in spite of the pain, is willing to forgive.
But the Cross is no mere passivity. It is more than simply a
revelation of Divine suffering, of the eternal patience of the love of
GOD. It is the expression of GOD in action: a deed of Divine self-
sacrifice: a voluntary taking upon Himself by man's Eternal Lover of
the burden of man's misery and sin. There is a profound truth in the
saying of S. Paul, that the Son of GOD "loved me, and gave Himself for
me": as also in S. Peter's words about the Christ "who His own self
bare our sins in His own body on the Tree, that we, being dead to
sins, should live unto righteousness." There is no need to import into
the phrases of the New Testament writers the crude transactional
notions of later theology, no need to drag in ideas about penalties
and punishments. The sole and sufficient penalty of sin is simply the
state of being a sinner [Footnote: Sin, of course, may involve
consequences, and the consequences may be both irrevocable and bitter;
nor is it denied that fear of consequences may operate as a deterrent
from certain kinds of sin. What is denied is that such consequences
are rightly to be described as "punishment."]: and the conception of
_vicarious_ "punishment" is not merely immoral, but unintelligible.
Vicarious _suffering_, indeed, there is: an enormous proportion of the
sufferings of mankind--and the sufferings of Christ are a conspicuous
case in point--arise directly as the result of others' sin and may be
willingly borne for others' sake. And Christ died because of His love
for men, and as the expression of the love of GOD for men. He who
"wholly like to us was made" sounded the ultimate depths of the
bitterest experience to which sin can lead, even the experience of
being forsaken of GOD. "So GOD loved the world."
Regarded thus, the Cross is at once a potent instrument for bringing
men to repentance, and also the proclamation of the free and royal
forgiveness of men's sins by the heavenly Father. "What the law could
not do, in that it was weak through the flesh, GOD sending His own
Son, in the likeness of sinful flesh, and for sin, condemned sin in
the flesh: that the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit."
Forgiveness must be received on the basis of repentance and confession
as the free and unmerited gift of GOD in Christ: but the redemption
which Christ came to bring to men does not stop short at the bare gift
of initial forgiveness. The Cross cannot rightly be separated from the
Resurrection, nor the Resurrection from the bestowal of the Spirit.
The forgiveness of past transgressions carries with it also the gift
of a new life in Christ and the power of the indwelling Spirit to
transform and purify the heart. And this is a life-long process--a
process, indeed, which extends beyond the limits of this present life.
The old Adam dies hard, and the victory of the spirit over the flesh
is not lightly won. In the life-story of every Christian there are
repeated falls: there is need of a fresh gift of forgiveness ever
renewed. It is only over stepping-stones of their dead selves that men
are enabled to rise to higher things. But already in principle the
victory is won. "In all these things we are more than conquerors
through Him that loved us." We see in Christ the first-fruits of
redeemed humanity, the one perfect response on the side of man to the
love of GOD. And through Christ, our Representative, self-offered to
the Father on our behalf, we are bold to have access with confidence
unto the throne of GOD and in Him to offer ourselves, that so we may
obtain mercy, and find grace to help in time of need.