"To those who look upon men as they are it is simply astounding that so many preachers should act as if the hope of reward alone could be efficient to move average mankind to leave sin and follow after righteousness. In every other relation of human life every man is constantly confronted with the alternative: Do right and be rewarded; do wrong and be punished. The pressure of fear as well as the pressure of hope is continually upon him. He knows that he may conceal his wrongdoing from the eye of man, but he is always under the fear of discovery and punishment. But he goes to church, and in nine cases out of ten the preacher, while insisting that he can hide nothing from the eye of God, yet says nothing to arouse in him that fear of God which is the beginning of wisdom. If he turn from religion to science he finds science more positive of the certainty of punishment than of the certainty of reward. Science cannot, for example, assure him of a long life, even though he scrupulously obey hygienic laws. But it can assure him of a speedy death if he wantonly violates those laws. Precisely this fact that the consequences of sin in punishment can be foretold more positively than the consequences of righteousness in reward is what makes fear the strongest influence dominating and directing human conduct. Yet many preachers deliberately abandon the appeal to fear and then wonder why their preaching does not move men to active righteousness. When more preachers recover from the delusion into which so many of them have fallen such complaints will diminish. For all human experience proves that the preaching that appeals to fear of punishment as well as to hope of reward is the preaching that is really effective—is the preaching of all the great preachers of the past and the present—is the preaching that moves."
The statement of the text is exceedingly plain and the teaching is unquestioned. It is a good thing for us to-day to understand what sin is, for if we have a wrong conception of sin it naturally follows that we shall have a wrong conception of the atonement. Without an understanding of sin there is no sense of guilt, and without the sense of guilt there is no cry for pardon. The best definitions that I have ever found for sin are written in the word of God.
I
1. "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" (1 John 3:4). The word "transgression" means to go across. Does your life parallel God's law or cross it? Your answer to this question determines the measure of your sin. You have only to read the ten commandments and try to mold your life by them to find your answer. Better still, you have only to read these commandments in the light of Jesus' interpretation, where the look of lust is adultery and anger without cause is murder, to see how far short you have come; and if this is true certainly you are a sinner, and the text is for you. "The wicked shall not be unpunished."
2. "All unrighteousness is sin; and there is a sin not unto death" (1 John 5:17). Righteousness means right relations with God. You may make ever so strong a claim to right living and speak ever so vehemently concerning the good that you are accomplishing in the world, but the first question for you to settle is this, What is your relation to God and what have you to say with reference to your acceptance or rejection of Jesus Christ? It is a solemn thought that whatever we do counts for nothing if our relation to God be wrong, while the little that we may do may count for much if we have taken the right position before him.
3. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17).
Omission, according to this scripture, is sin; neglected opportunity is sin, shirking responsibility is sin, refusing to obey God is sin; and so when I ask you about being a Christian, if it is best and right and you acknowledge that it is, then if you are not a Christian, this very fact is in itself sin, for when one knows the right and refuses to do it he is a sinner, and the text is true—"The wicked shall not be unpunished."
4. "And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin" (Romans 14:23). Active doubt is sin. If you have a doubt concerning the sinfulness of certain things, then to do those things is sin. If I have the least doubt concerning the amusements which may be questionable, or the position which may be doubtful, so long as a doubt or a question remains these things are sin; and the Bible states the fact that "The wicked shall not be unpunished."
5. "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). Unbelief is the chiefest of sins. It is to reject Jesus Christ, it is to close in our own faces the door of hope, it is to trample the blood of the Son of God under our feet, and it means also to insult the spirit of grace.
One morning in the city of New York a man dashed down the street and past three men standing on the pier. They could not tell how old he was, nor how he was dressed, but they saw him jump upon the bulkhead near by, strip off his overcoat, coat and hat, and, before they could stir to save him, plunge off the end of the pier. There was a short rope lying near by, and seizing this a man ran with his companions to the point from which the man had jumped. They threw the rope toward the struggling figure that they could just make out below them. The rope fell a foot and a half too short. Then they ran back to the gas plant and got a longer rope. The ice was running so thick in the river that the man's head and shoulders were still to be seen above the water when they returned. Taking careful aim they threw the rope squarely across the struggling form, shouting, "Catch it and we'll pull you in." The unknown man, however, making a last effort, threw the rope aside and shouted back: "Oh, to h—- with it! I'm through!" Then he sank out of sight. That is a picture of the man who, having offered to him mercy and grace in Jesus Christ, spurns all that God offers, and is therefore hopeless.