As has been demonstrated in Parts One and Two, an accurate understanding of the unpardonable sin is essential to an accurate understanding of the gospel. In Part Three we shall explore the definition of the "unpardonable sin" in the writings of Ellen G. White.
In this portion of our study, it is not our objective to make the Spirit of Prophecy the source of doctrines or beliefs. To do so would be to contradict the Spirit of Prophecy itself, which says, "The Bible is the only rule of faith and doctrine."[1] Ellen White would not approve of us using her writings to determine what is truth. She said her writings are a lesser light intended to lead men to the greater light, which is the Word of God. She frequently referred our pioneers to the Bible when doctrinal questions were in dispute.
In harmony with the instructions given in the Bible and the Spirit of Prophecy, we have first searched the Scriptures and sought to understand its teaching on this subject, and then drawn our conclusions. Now, we shall test our understanding of the Bible evidence by reviewing the Spirit of Prophecy writings on the same subject. In order to define the unpardonable sin correctly, it is our conviction that the concept must be defined in the light of the gospel. After all, it is the gospel that points out the way of salvation. Those who commit the unpardonable sin cannot be saved. Thus, it is logical that the relationship between the unpardonable sin and the gospel must be clearly understood. Therefore, it is necessary that gospel concepts are again explored, in an attempt to discover the definition of the unpardonable sin in the Spirit of Prophecy.
If it can be shown that our interpretations of the Bible evidence are also presented in the Spirit of Prophecy, we shall have more confidence that our biblical exegesis is sound and our conclusions are correct. However, if it can be shown that any of these interpretations contradict the explicit teachings of the Spirit of Prophecy, those concepts must be abandoned, since one inspired reference will not contradict another.
We do not attempt a comprehensive overview of all that the Spirit of Prophecy has said about every verse of Scripture that has been used to present the subject.
There are many verses of Scripture for which there are literally hundreds of references in the writings of Ellen White. An exhaustive treatise would be a formidable undertaking. Therefore, the scope of this work is necessarily limited to determining if the Spirit of Prophecy supports the concepts which have been discovered in the Bible. Silence of the Spirit of Prophecy on any text used or any concept presented shall not be deemed condemnation of the position taken or an argument for its legitimacy. It may be best viewed as a call to further study.
The Unpardonable Sin in a "Nutshell"
In Part One we saw that the Bible teaches us that "Christ died for our sins" (1 Corinthians 15:3). The cross of Christ is the heart of the gospel. However, at the same time, the Bible seems to teach that the unbeliever will die for his/her own sins. For example: "The soul that sinneth it shall die" (Ezekiel 18:4). If both of these texts are speaking of the same "sin," we have a special case of "double jeopardy." The same sin is penalized twice. Christ paid the penalty, and the sinner pays the penalty. The penalty was paid at the cross, and it is paid again in the lake of fire. However, if we take the position that Christ died for all sins except for one (the unpardonable sin), the dilemma is resolved. Those who commit that sin will be lost. They will suffer the "second death," because they have committed the one sin for which Jesus did not die. Thus, when the plan of salvation is clearly understood, there is no "double jeopardy," and God is seen to be just and fair. He can mercifully punish the sins of the world "in Christ," yet justly punish the unbeliever.
Having searched the Scriptures for the definition of the unpardonable sin, the question remains: Do we find support for such a concept in the writings of the Spirit of Prophecy?
E. G. White on the "In Christ" Motif
Christ was a corporate man. The entire human race was "in Christ."
But of Him you are in Christ Jesus, who became for us wisdom from God--and righteousness and sanctification and redemption-- that, as it is written, "He who glories, let him glory in the Lord" (1 Corinthians 1:30, 31).
As was seen in chapter 2, the "in Christ" motif holds major implications for the definition of the unpardonable sin. Now our objective is to determine if the "in Christ" motif is presented by the Spirit of Prophecy.
Note the following:
By His obedience to all the commandments of God, Christ wrought out a redemption for man. This was not done by going out of Himself to another, but by taking humanity into Himself. Thus Christ gave to humanity an existence out of Himself. To bring humanity into Christ, to bring the fallen race into oneness with divinity, is the work of redemption. Christ took human nature that men might be one with Him as He is one with the Father, that God may love man as He loves His only-begotten Son, that men may be partakers of the divine nature, and be complete in Him.[2]
This statement regarding the "in Christ" motif is significant and comprehensive. It comprehends and expresses both phases of the "in Christ" concept. First, it makes reference to the first phase of the concept, when it speaks of Christ taking "humanity into Himself." This reference is to Christ taking the entire human race into Himself. Thus, Christ became the representative of the human race, in order to die for every human soul.
The statement then shifts to the second phase of the "in Christ" idea, by referring to the possibility of our becoming "one with Him." In the second phase of the "in Christ" idea, we become "partakers of the divine nature." This second aspect of the "in Christ" motif only applies to the believer.
The "in Christ" concept is presented again in The Desire of Ages:
Ever since Adam's sin, the human race had been cut off from direct communion with God; the intercourse between heaven and earth had been through Christ; but now that Jesus had come "in the likeness of sinful flesh" (Romans 8:3), the Father Himself spoke. He had before communicated with humanity through Christ; now He communicated with humanity in Christ. Satan had hoped that God's abhorrence of evil would bring an eternal separation between heaven and earth. But now it was manifest that the connection between God and man had been restored.[3]
The concept is presented again in Christ's Object Lessons:
Christ, the heavenly merchantman seeking goodly pearls, saw in lost humanity the pearl of price. In man, defiled and ruined by sin, He saw the possibilities of redemption. Hearts that have been the battleground of the conflict with Satan, and that have been rescued by the power of love, are more precious to the Redeemer than are those who have never fallen. God looked upon humanity, not as vile and worthless; He looked upon it in Christ, saw it as it might become through redeeming love. He collected all the riches of the universe, and laid them down in order to buy the pearl.[4]
We find two additional explicit Sprit of Prophecy references to the "in Christ" motif: "Blessed is the soul who can say ... I am lost in Adam, but restored in Christ."[5]
"In ourselves we are sinners; but in Christ we are righteous."[6]
Clearly, Ellen White did articulate the "in Christ" motif. She saw redemption as an event which took place "in Christ." In order to redeem mankind, Christ took "humanity into Himself." His doing so was essential to the plan of salvation. If we were not there "in Him," His death would mean nothing to us.
Taking humanity into Himself in order to redeem humanity is one of the primary purposes of the incarnation. For this reason, Ellen White wrote, "The humanity of the Son of God is everything to us."[7] By taking our humanity, He became our representative and our substitute. Without this vital connection to the corporate humanity that needed redeeming, His earthly life and sacrificial death would have availed nothing.
Now God sees us--but not as we are, with all of our weakness and failures. He already sees us as we may become, "in Christ." The entire human race, from Adam to the last soul who shall be born, are "in Christ," in the fundamental sense of being represented by Him at Calvary, but those who believe in Him are especially in Him. So we see there are two aspects of this concept.
In the next two chapters we shall consider the concept of Arminianism, in the light of the Spirit of Prophecy. We shall recognize that Arminianism's failure to comprehend the two phases of the "in Christ" idea cripples its understanding of the gospel.
Notes: