Correspondence.

Hebrews 10:26; John 20:19‑23; 1 Corinthians 11:18,22; Psalm 32:1‑2
H.B.— Please explain “if we sin willfully” (Heb. 10:2626For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, (Hebrews 10:26)). The sin referred to is not a mere stumble, but a course of conduct persistently pursued. The apostle is speaking of those who after knowing the truth of the sacrifice of Christ deliberately renounce it, and he is addressing particularly those among the Jews who professed faith in the Lord Jesus. “Sinning willfully “is an allusion to what is called “presumptuous” sin in the Old Testament. In such cases the offender was cut off without mercy (Num. 15:30, 3130But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. 31Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him. (Numbers 15:30‑31); Deut. 17:2-62If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, 3And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; 4And it be told thee, and thou hast heard of it, and inquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: 5Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. 6At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. (Deuteronomy 17:2‑6)). These cases were in contrast with “sins of ignorance,” for which sacrifice was provided and the transgressors forgiven (Lev. 4; Num. 15:27-2927And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. 29Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. (Numbers 15:27‑29)). On this score the Lord prayed for the Jews, “Father, forgive them: for they know not what they do” (Luke 23:3434Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)). Peter alludes to this ignorance in Acts 3:17,17And now, brethren, I wot that through ignorance ye did it, as did also your rulers. (Acts 3:17) and Saul of Tarsus was an example of a Jew who sinned ignorantly, but was forgiven (1 Tim. 1:1313Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (1 Timothy 1:13)). Here the apostle contemplates any who abandon the sacrifice of Christ after receiving the full knowledge of the truth. He solemnly affirms, as he did before (verse 18) that no other sacrifice is or can be offered for sins. Judgment only awaits such apostates. Here we have those who despise the sacrifice of Christ, and in Hebrews 6, those who despise the presence of the Holy Ghost on earth (see B.M.M., vol. 1, p. 158). It must be borne in mind that it is to willful renunciation of Christ’s sacrifice that verse 29 refers so solemnly.
W.C.— Did the Lord appear to the disciples generally, or only to the ten apostles, on the occasion referred to in John 20:19-2319Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:19‑23)? The same appearance is recorded in Mark 16:1414Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. (Mark 16:14) and Luke 24:33-3633And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34Saying, The Lord is risen indeed, and hath appeared to Simon. 35And they told what things were done in the way, and how he was known of them in breaking of bread. 36And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. (Luke 24:33‑36); and from the latter passage we gather that others were present besides the apostles— “the eleven and them that were with them.” “The eleven” is the term used for the apostolic band, though only ten of them were actually present. In the same way, “the twelve” is used in reference to this occasion (1 Cor. 15:55And that he was seen of Cephas, then of the twelve: (1 Corinthians 15:5)). The ten present represented the whole company, and therefore received the Lord’s commission (John 20:21-2321Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21‑23)).
W.T.— Was the place where the saints came together called the church (1 Cor. 11:18, 2218For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (1 Corinthians 11:18)
22What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. (1 Corinthians 11:22))? In scriptural language the word “church” is never used for a place or a building, but for the assembly of saints meeting together in one place, whether a house or a city. Please explain 1 Corinthians 11:2727Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. (1 Corinthians 11:27). The text is, “Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.” The apostle is referring to the levity of the Corinthian assembly when partaking of the Lord’s supper. Instead of the Lord’s supper, it had become their own supper. They ate and drank with no more thought of the solemn character of the feast than if they were at their own tables at home (verse 21, 22). This the apostle calls eating the bread and drinking the cup unworthily, and he states solemnly that such are guilty as to, or in respect of, the body and blood of the Lord. The bread and wine are figures of truths of the most affecting and solemn import, — the bread, of the Lord’s body given for us, and the wine, of His shed blood. Forgetfulness of this constituted the apostle’s charge of eating “unworthily,” and was the cause of judicial chastening among them, some having died, and some being weak and sickly (verse 30). “He that eateth and drinketh worthily, eateth and drinketh damnation [judgment] to himself, not discerning the Lord’s body.” There is no ground to suppose that the apostle is speaking of unworthy persons, such as the unconverted or backsliders. On the contrary, he refers to the saints partaking in an unworthy manner. It is an admonition that every believer does well to take to heart. See also B.M.M., vol. 2, page 190.
E.H.B.— Please explain the difference between “sins,” “iniquity,” and “transgression.” We suppose our correspondent alludes to Psalms 32:1, 2,1<<A Psalm of David, Maschil.>> Blessed is he whose transgression is forgiven, whose sin is covered. 2Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. (Psalm 32:1‑2) “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.” Each term has reference to the operation of man’s own will in opposition to God’s. “Transgression” specially applied to Israel, as it means the violation of a known command. They had the law but disobeyed it (Rom. 2:2727And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? (Romans 2:27)). “Where no law is, there is no transgression” (Rom. 4:1515Because the law worketh wrath: for where no law is, there is no transgression. (Romans 4:15)). “Sin” is the evil principle in the heart, that loves to do wrong (Rom. 7:8, 9, 11, 17, 208But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. (Romans 7:8‑9)
11For sin, taking occasion by the commandment, deceived me, and by it slew me. (Romans 7:11)
17Now then it is no more I that do it, but sin that dwelleth in me. (Romans 7:17)
20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. (Romans 7:20)). “Sins” are the fruit proceeding from this root of evil. “Iniquity” includes injustice and perversion of the truth, committed against man as well as God. Thus the selling of Joseph as a slave by his brethren is owned by Judah as “iniquity” (Gen. 44:1616And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found. (Genesis 44:16)). It may be pointed out that in 1 John 3:4,4Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4) “Sin is the transgression of the law” is more correctly translated, as in the R.V., “Sin is lawlessness.” There are many varying terms in scripture denoting the multitudinous forms that evil takes; but it is an immense blessing to know that the blood of Jesus Christ cleanseth from every sin, whatever form it may assume (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)).