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Tract Number 194
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Who Is Responsible?
By H. M. Riggle
(From his book "Christ's Second Coming and What Will Follow")
The prevalent teaching of our times denies eternal punishment, upon the grounds that it reflects upon the Divine character. One of the arguments used by those who oppose an everlasting hell is that it casts reflection on and detracts from the glory, the wisdom, the eternal justice, and the fatherly care and nature of God. It is also said that eternal punishment "casts reflection upon the atonement of Christ, who tasted death for every man." To the unenlightened such reasoning may seem plausible, but to those who are taught of the Lord its fallacy is obvious.
The purpose of this chapter is to show that the responsibility of man's eternal destiny rests upon man himself, and not on God. Man is responsible to God and has a free moral agency. God has not failed to make ample provision for the salvation of all mankind. He does not will that any one be lost; he wills that all be saved. He is "long-suffering to us-ward, not willing that any should perish, but that all should come to repentance" (2nd Peter 3: 9). He "now commandeth all men everywhere to repent; because he hath appointed a day in the which he will judge the world in righteousness" (Acts 17: 30, 31). If people spend their eternal destiny in hell, it will not be because God willed it so, but because they rejected his infinite mercy and love, and, contrary to his will, made their bed in hell. Upon whom can such cast reflection? Upon themselves, reason answers.
The awful calamity that befell the Jews was the result of their own disobedience and rejection of Christ. "0 Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and YE would not!" (Luke 13:34). "For thus saith the Lord God, the holy one of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No" (Isaiah 30: 15, 16). The responsibility was upon them. I would have gathered you, I would have saved you; "but ye would not"; "ye said no." Awful judgment and wrath from the Almighty came up-on that people, and who was responsible? Christ laid it where it belonged—on themselves. So it will be in the day of judgment and eternity. None will then think for a moment of reflecting upon God because of their eternal destiny. It will entirely reflect upon themselves.
There are a number of reasons why this responsibility belongs to man. Man is under law; and must pay the penalty of a broken law. When God created the heavens, he placed all their host under certain law. The more we study the mechanism of the planetary system, the more we are convinced of the existence of the law under which they were placed. So with the earth and all its works. The vegetable kingdom, the animal kingdom—from the lowest order to the highest order—all are governed by certain laws that God has ordained. The angels, too, are under law. So when God made man, he placed him under law.
The laws of God are "holy, just, and good." But a law without a penalty attached for its violation would be a nullity. We have state and national laws, and in order for these to be effective, certain penalties are attached for their violation. Temporal laws have temporal penalties. But the law of God under which man is placed is unlike these in that it is eternal. Being eternal in its nature, the penalty for its violation must be as eternal as the law itself. That penalty is called "death." Death means separation: spiritual death, the soul cut off from union with God; eternal death, man eternally separated from God, expressed in these words, "Depart from me, ye cursed, into everlasting fire." Such is the awful penalty attached to the law of God under which man is placed.
God's law is infinite. A willful transgression of his infinite law can not but incur an infinite debt to divine justice, therefore infinite penalty or punishment is the result of transgression. The man who has committed one willful sin against God is lost as well as the man who has committed a thousand. The law of God can not, from the nature of its author, allow the commission of a single sin. To transgress this holy law is sin; and in the language of Eliphaz, "Are not thine iniquities infinite?" (Job 22: 5). "How mighty are your sins?" (Amos 5:12, A. S. V.).
Man has the promise of eternal felicity and a blessed union with his Maker, provided he lives in obedience to the law of his God. It is in the power of man to obey or disobey; to remain forever happy or to be eternally separated from God; to choose life or death. Man has transgressed and broken God's holy law—a just and good law. The penalty must fall upon the violator of the law. The justice and immutability of God demands the payment of penalty for crime. God can not be God and do otherwise. I ask in all candor and reason, Does this reflect upon the Lawgiver and his good law? No indeed. It reflects upon the guilty violator of the law. Who is to blame—the Lawgiver, or the violator? Reason answers, The violator. When some one openly violates the laws of our land, and as a result pays the penalty of a broken law, who is responsible? For instance, our state and national laws forbid murder. In most places the penalty is death by electrocution or hanging, while in some places it is life imprisonment. When a condemned criminal is sentenced and pays the penalty for his crime, upon whom does it reflect? Who would think for a moment of reflecting upon the characters of the state and national lawmakers and the laws they have enacted? The reflection is cast upon the guilty violator of the law who is wholly responsible. Just so with the law of God. The violators of his holy, just, and good law will be wholly responsible for their eternal destiny.
And this is doubly true when we consider the fact that God has made provision whereby man can escape the awful penalty of a broken law. Mercy rejoiced against judgment, and the love of God provided an atonement in the person of Jesus Christ. "God was in Christ, reconciling the world unto himself." "Jesus Christ the righteous" became the atoning sacrifice for our sins. The stroke of justice fell on him. He suffered in our stead, "the just for the unjust, that he might bring us to God." 'He by the grace of God tasted death for every man.' Thus he satisfied divine justice and paid our penalty. What infinite love! What wondrous mercy!
Through the transgression of God's eternal law, man had contracted an infinite, or eternal, debt to divine justice. He had nothing to pay. Thus he was hopelessly, ruinously, and eternally lost. There was but one way this infinite debt could be removed. That was, by pardon or forgiveness. "Forgive us our debts." But forgiveness was made possible only through some one's satisfying the demands of justice by paying the debt. This is the great atonement. In the language of the poet—
"Jesus paid it all,
All to him I owe."
This puts man infinitely in debt to divine mercy. God offers pardon to all who plead guilty and confess their lost condition.
But what of those who reject the benefits of the atonement of Christ, trample upon his mercy, refuse to be saved, and close their probationary state in rebellion against his throne? There can be but one answer. They must suffer the penalty of a broken law. To draw any other conclusion is to cast reflection upon God. A universal salvation has been provided. A universal invitation is given. But when the majority of mankind reject these proffered mercies, refuse to accept the Christ, trample the benefits of his atonement beneath their feet, and lift their arms in rebellion against the government of heaven, and refuse to be saved, who is responsible? Every man is responsible for his eternal future. And this is no reflection on the just God of heaven.
To illustrate.—Ten men are in prison under sentence of death. They are all guilty of a certain crime. The day of execution is drawing near. But the governor issues a pardon. On a certain day the doors of the prison are unlocked, and all are invited to step out into the world free men. Two accept the invitation, while eight of them refuse, and choose to remain in prison and pay their penalty. When the day of execution arrives, and they take their place in the electric chair, upon whom can they reflect? Would they for one moment think of reflecting upon the kind governor who issued the pardon, or upon the warden who unlocked their prison cells and invited them to step out free men? No indeed. They can only reflect upon themselves for refusing the pardon and the invitation when offered. This illustrates the state of all sinners. They are in the prison-house of sin. The sentence of eternal death is hanging over all. But Christ in mercy came from heaven to earth to proclaim liberty to the captives, and the opening of the prison to them that are bound." Some accept, but the majority reject, and choose to remain in a life of sin. They alone can be responsible.
Christ has provided salvation at a great sacrifice. He freely offers it to man. If man refuses to accept the offer, then who is responsible? To illustrate, let us suppose the people of a certain city are afflicted with a dreaded disease. As a result they are dying by the thousands. But a certain individual provides a remedy that will counteract all the effects of the disease and grant a perfect cure. He sends out a broad invitation to all the afflicted ones to come and apply his remedy. He offers it free to all. A limited few accept the invitation, apply the remedy, and are cured. Of the remainder, some curse and revile the man who offers them the cure; others scoff, jeer, and make light of the proposed remedy; still others believe the remedy to be all right, but simply neglect to apply' it. When these individuals are in the throes of death, upon whom can they reflect?' Would any intelligent man think for a moment of reflecting upon the kind friend who provided the remedy and offered it to them freely? Not one. The individuals themselves are wholly responsible, because they would not accept the invitation and apply the only cure at hand. This illustration clearly shows the responsibility resting on the unsaved. Sinners are morally diseased and corrupted by sin. They must, as a result, suffer the "second death," or final separation from God, in the lake which burneth with fire and brimstone. But a remedy has been provided, which is a "double cure" for sin. It is the precious blood of Christ. All are invited to come to this fountain of cleansing, and those who will accept the invitation and plunge into the crimson flood will be saved. All who refuse it will be lost. And who is responsible? Jesus said, "Ye will not come unto me, that ye might have life" (John 5: 40).
A train is bound for a certain city where a plague is raging and people are dying by the thousands. We warn the people who have boarded the train of what is before them. We exhort them to get off the train or certain destruction will befall them. But they close their ears to our warnings, and gaily ride on to certain death. When the people arrive in the city and the plague takes hold upon them, who is responsible? Can they for a moment reflect upon those who gave them warning? No indeed. They themselves are responsible. Sinners are headed for the city of destruction. They are traveling on the broad-gage road that leads there. God has given the most solemn warnings to all men that if they travel this road, certain destruction awaits them. Through the preaching of the gospel we sound out the warnings of the Almighty. But the majority of people close their ears and harden their hearts, and as a result, plunge their souls down to certain ruin. Are they not responsible? Does this reflect upon the character of God? Not in the least.
Two ways lead into eternity: a narrow way to heaven and eternal life; a broad way to hell and eternal woe. We have the power to choose which way we will travel. The Bible exhorts all men to choose the narrow way— "Choose life, that thou and thy seed may live." But the majority of people refuse to heed the exhortations given, and thus take their souls to eternal night. Are not people individually responsible?
Suppose a man is starving for food and famishing for water to quench his thirst. At great cost I provide him the necessary refreshments. I spread him a table laden with wholesome food and plenty of cool, refreshing water. I kindly invite him to sit up and partake of the same. But he refuses to eat. Time and again I come to him and kindly invite him to the table. I say, "Friend, see, I have gone to much expense to provide you nourishment that will prolong your life. Please come and partake of the same." But with curses on his lips, he drives me from him. He refuses the things I offer him, and shows no appreciation whatever for my kindness. I ask in all candor and reason, When that man dies, who is responsible? Can he reflect upon me? He has no cause whatever to do so. The reflection is all upon himself. This illustrates well the condition of the ungodly of this world. The souls of men are dying and famishing for the bread of life and for the waters of salvation. At great sacrifice, God through Christ has provided the very thing man needs. The invitation is, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price." Christ says, "If any man thirst, let him come unto me and drink." And again, "I will give unto him that is athirst of the fountain of the Water of life freely." But when people refuse this invitation, and choose to continue on in their desolate, sinful state, who, then, is responsible? They themselves, of course. The strongest inducements of heaven are held out to attract sinners to Christ. But people willfully and stubbornly refuse to accept him. He is their only hope. When they meet awful punishment for rejecting the Savior, are they not accountable for that doom?
Two masters, each soliciting your service, present themselves to you. They are the Lord and the devil. You have the power to choose whom you will serve. But "to whom ye yield yourselves servants to obey, his servants ye are," and "no man can serve two masters" To serve the devil means to reap the wages of sin, which is death. To serve God is to reap the reward of the righteous, which is eternal life in the world to come. Suppose you refuse to serve God, and give your life service to the devil; can you expect to reap the reward of the righteous for service you never rendered? To illustrate: Suppose two men offer you work. Each desires your services for a year. The one has hard labor to perform and offers small wages. The other has easy work and offers good wages. You reject the latter offer and accept the former. At the end of the year to whom do you look for your wages? Of course, to the one for whom you labored. And you are responsible for the wages you get, for you chose your work and master.
Your soul is on the auction-block. You yourself are the auctioneer, and have the power to deliver it to whom you will. Before you stand two bidders: the Lord and the devil. Each wants your soul. Its value attracts their attention. The Lord has the best right to your soul, because he is "the Father of spirits," and because he created it for his glory. Not only so, but it belongs to him by purchase right. He says, "All souls are mine" "ye are not your own; for ye are bought with a price." He purchased the souls of all men with the blood of his own Son. When you deliver your soul to the devil, you steal from God his own property. In order to get your soul, the devil offers you the glittering, fascinating things of the world; but he does not give you all he offers. In life you get disappointment, misery, woe, heartache, and sorrow. If you go to the insane asylums, the homes of the feeble-minded, the penitentiaries, the slum districts of our cities, the hell-holes of licensed saloons, the divorce courts, and wrecked homes, and behold the dissipated lives, the diseased bodies, the depressed minds, the broken hearts, the corruption's of high society, etc., you will see what the devil is today giving men for their souls. And when they come to die, his demons drag the unwilling, guilty wretches down to the caverns of everlasting night. And each individual is wholly responsible. The Lord is bidding for your soul. He offers you in life all the rich blessings of his kingdom, all things that pertain to life and godliness, joy unspeakable and full of glory, peace that passeth all understanding, "the fatness of his house," and "the rivers of his pleasures." In the hour of death, he will send his angels to bear your happy spirit to the paradise of God. In the resurrection morning, he will receive you into everlasting habitations, in his future and eternal kingdom. But if you refuse all this, remember you can not reflect upon the goodness and mercy of God, but upon yourself.
A farmer prepares his field. Two bushels of seed stand before him. One contains tares, the other wheat. He has the privilege of sowing either one, but he chooses to sow the tares. When harvest-time comes, can he expect to reap golden grain? No indeed. "Whatsoever a man soweth, that shall he also reap." And is he not responsible? You are sowing in time. You will reap in eternity. The harvest will be in proportion to the seed sown. "They have sown the wind, and they shall reap the whirlwind." Does this reflect upon God? No.
It is objected that the punishment is out of proportion to the crime. To this I reply that a sin against God is not to be compared with trespass against our fellow man. In studying the nature of sin, we must take God's view of it. The enormity of a crime is not measured by the standing of the one who commits it, but by the dignity of the one against whom it is committed. The lowest serf in the community commits the same crime and must pay the same penalty for the assassination of the ruler of his country as if a senator or congressman committed the deed. Sin stands directly opposed to holiness. The more holy a being is, the more detestable and abhorrent sin becomes. God is infinitely holy. One of his divine attributes is holiness. Hence, he is infinitely opposed to sin. The very holiness of his nature demands that all his creatures be holy. "Be ye holy, for I am holy." The holiness of his nature clothes him with majestic glory. This very glory will drive every sinner from his presence forever. Sin is rebellion against this holy, infinite God, therefore the nature of the crime itself is such as to require the separation of the sinner from God in time and eternity.
The regard God has for his law is shown by his opposition to the transgression of it. And this is understood by the penalty he inflicts upon the guilty sinner. The awful penalty God inflicts upon the sinner measures his opposition to sin and his view of its enormity. I quote the following forceful argument on this point from "Philosophy of the Plan of Salvation": "Holiness signifies the purity of the divine nature from moral defilement, while justice signifies the relation which holiness causes God to sustain to men as the subjects of the divine government.
"A lawgiver can manifest his views of the demerit of transgression in no other way than by the penalty which he inflicts upon the transgressor.... And the measure of punishment which conscience dictates is just in proportion to the opposition which the lawgiver feels to the transgression of his law, i. e., the amount of regard which he has for his own law will graduate the amount of opposition which he will feel to its transgression. The amount of opposition which any being feels to sin is in proportion to the holiness of that being, and conscience will sanction penalty up to the amount of opposition which he feels to crime.
"The principle, then, is manifest, that the more holy and just any being is, the more he is opposed to sin, and the higher penalty will his conscience sanction as the desert of transgressing the divine law.... This is the foundation of penalty in the divine mind. . . . Penalty, therefore, inflicted upon the transgressor, is the only way by which the standard of justice as it exists in the mind of God could be revealed to men.
"The truth of this principle may be made apparent by illustration. Suppose a father were to express his will in relation to the government of his family, and the regulations were no sooner made than some of his children should resist his authority and disobey his commands. Now, suppose the father should not punish the offenders, but treat them as he did his obedient children. By so doing he would encourage the disobedient, discourage the obedient, destroy his own authority, and make the impression upon the minds of all his children that he had no regard for the regulations which he had himself made. And, further, if these regulations were for the general good of the family, by not maintaining them he would convince the obedient that he did not regard their best interests, but was the friend of the rebellious. And if he were to punish for the transgression but lightly, they would suppose that he estimated but lightly a breach of his commands; and they could not, from the constitution of their minds, suppose otherwise. But if the father, when one of the children transgressed, should punish him and exclude him from favor till he submitted to his authority and acknowledged with a penitent spirit his offense, then the household would be convinced that the father's will was imperative, and that the only alternative presented to them was affectionate submission or exclusion from the society of their father and his obedient children. Thus the amount of the father's regard for his law, his interest in the well-being of his obedient children and the opposition of his nature to disobedience, would be graduated in every child's mind by the penalty which he inflicted for the transgression of his commands.
"So in the case of an absolute lawgiver: his hostility to crime could be known only by the penalty which he inflicted upon the criminal. If for the crime of theft he were to punish the offender only by the imposition of a trifling fine, the impression would be made upon every mind that he did not at heart feel much hostility to the crime of larceny. If he had the power and did not punish crime at all, he would thus reveal to the whole nation that he was in league with criminals, and himself a criminal at heart.
"So in relation to murder: if he were to let the culprit go free or inflict upon him but a slight penalty, he would thus show that his heart was tainted with guilt, and that there was no safety for good men under his government. But should he fix a penalty to transgression, declare it to all his subjects, and visit every criminal with punishment in proportion to his guilt, he would show to the world that he regarded the law, and was opposed directly and forever to its transgression.
"In like manner and in no other way could God manifest to men his infinite justice and his regard for the laws of his kingdom. Did he punish for sin with but a slight penalty, the whole universe of mind would have good reason to believe that the God of heaven was but little opposed to sin. Did he punish it with the highest degree of penalty, it would be evident to the universe that his nature was in the highest degree opposed to sin and attached to holiness.. . . The mind of man would receive an idea of the amount of God's opposition to sin only by the amount of penalty which he inflicted upon the sinner."
I will close this chapter with Pollok's description of hell, the last line of which expresses the truth of this chapter.
HELL
"Wide was the place,
And deep as wide, and ruinous as deep.
Beneath, I saw a lake of burning fire,
With tempest tossed perpetually; and still
The waves of fiery darkness 'gainst the rocks
Of dark damnation broke, and music made
Of melancholy sort; and overhead,
And all around, wind warred with wind, storm howled
To storm, and lightning forked lightning crossed,
And thunder answered thunder, muttering sounds
Of sullen wrath; and far as sight could pierce,
Or down descend in caves of hopeless depth,
I saw most miserable beings walk,
Burning continually, yet unconsumed.
Forever wasting, yet enduring still;
Dying perpetually, yet never dead.
Some wandered lonely in the denser flames.
And some in fell encounter fiercely met,
With curses loud, and blasphemies that made
The cheek of darkness pale; and as they fought,
And cursed and gnashed their teeth, and wished to die,
Their hollow eyes did utter streams of woe.
And there were groans that ended not, and sighs
That always sighed, and tears that ever wept,
And ever fell, but not in Mercy's sight.
And Sorrow, and Repentance, and Despair
Among them walked, and to their thirsty lips
Presented frequent cups of burning gall.
And as I listened, I heard these beings curse
Almighty God, and curse the Lamb, and curse
The earth, the resurrection morn; and seek,
And ever vainly seek, for utter death.
And to their everlasting anguish still,
The thunders from above responding spoke
These words, which, through the caverns of perdition
Forlornly echoing, fell on every ear:
'Ye knew your duty, but ye did it not!'"
Editor's Note: This book was written about 1915. Our world has changed, but God's Word is the same.
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