SCRIPTURE expressly informs us that “there is no difference, for all have sinned, and come short of the glory of God."(Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23).) And it repeats this statement, in chapter 10. of the same Epistle, basing it upon another footing," There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him." (Rom. 10:1212For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. (Romans 10:12).)
It is not that there are not broad lines of distinction, in a moral and social point of view, between men. Most assuredly, there are such. There is, for example, a vast difference between the wretched drunkard who comes home, or is carried home, night after night, worse than a beast, to his poor broken-hearted wife and squalid, starving children, and a sober, industrious man, who realizes his responsibility as a husband and a father, and seeks to fulfill the duties attaching to such relationships.
Now, we judge it would be a very great mistake indeed to ignore such a distinction as this. We believe that God, in His moral government of the world, recognizes it. Contrast, for a moment, the drunkard's home with that of the sober man. Yea, contrast their whole career, their social position, their course and character. Who can fail to recognize the amazing difference between the two?
There is a certain way of presenting what is called, "the no-difference doctrine" which, to say the least of it, is far from judicious. It does not allow the margin which, as we believe, Scripture suggests, wherein to insert great social and moral distinctions between men and men, distinctions which only blindness itself can refuse to see.
If we look at the present government of God, we cannot but see that there is a very serious difference indeed between one man and another.
Men reap as they sow. The drunken spendthrift reaps as he sows; and the sober, industrious, honest man reaps as he sows. The enactments of God's moral government, are such as to render it impossible for men to escape, even in this life, the consequences of their ways.
Nor is this all. Not only does God's present government take cognizance of the conduct of men, causing them to reap, even here, the due reward of their deeds; but when Scripture opens to our view, as it does, in manifold places, the awful judgment to come, it speaks of "books” being "opened." It tells us that men (Rev. 20:12, 1312And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Revelation 20:12‑13)) shall be judged “every man according to their works." In short, we have close and accurate discrimination, and not a promiscuous huddling of men and things.
And further, be it remembered, that the word of God speaks of degrees of punishment. It speaks of "few stripes" and "many stripes." (Luke 12:47, 4847And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:47‑48)). It uses such words as “more tolerable “for one than another. (Matt. 11:2222But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. (Matthew 11:22).)
What mean such words, if there he not varied grounds of judgment, varied characters of responsibility, varied measures of guilt, varied degrees of punishment? Men may reason; but "the Judge of all the earth "will do right." (Gen. 19:2525And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. (Genesis 19:25).)
It is of no possible use for people to argue and discuss. Every man will be judged and punished according to his deeds. This is the teaching of Holy Scripture; and it would be much better and safer and wiser for men to submit to it than to reason against it, for they may rest fully assured that the judgment-seat of Christ will make very-short work of their reasonings. Impenitent sinners will be judged and punished according to their works.
Although men may affect to believe that it is inconsistent with the idea of a God of love that any of His creatures should be condemned to endure eternal punishment in hell, still sin must be punished; and those who reason against its punishment have only a one-sided view of God's nature and character. They have invented a god of their own who will connive at sin. But it will not do. The God of the Bible, THE GOD WHOM WE SEE AT THE CROSS, the God of Christianity, will, beyond all question, execute judgment upon all who reject His Son; that judgment will he according to every man's works; and the result of that judgment will inevitably be "the lake that burneth with fire and brimstone," forever and forever. (Rev. 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8).)
We deem it of the utmost importance to press on all whom it may concern the line of truth on which we have been dwelling. It leaves wholly untouched the real truth of "the no-difference doctrine" but at the same time it qualifies and adjusts the mode of presenting that truth. It is always well to avoid an ultra, one-sided way of stating things, which damages truth and stumbles souls, perplexes the anxious, and gives a plea to the caviler. The full truth of God should always be unfolded, and thus all will be right. Truth puts men and things in their right places, and maintains a holy moral balance which is absolutely priceless.
Is it then asserted that there is a difference? Not as regards the question of righteousness before God. On this ground, there is not a shadow of difference, for, as we have already seen, “all have sinned, and come short of the glory of God.”
Looked' at in the light of that glory, all human distinctions vanish. All are lost, guilty and condemned. From the very lowest strata of society, its deepest dregs, up to the loftiest heights of moral refinement, men are seen, in the light of the divine glory, to be utterly and hopelessly lost.
They all stand on one common ground, are all involved in one common ruin. And not only so, but those who plume themselves on their morality, refinement, orthodoxy, and religiousness, are further from the kingdom of God than the vilest of the sons and daughters of men, as our Lord said to the chief priests and elders, " Verily I say unto you, That the publicans and harlots go into the kingdom of God before you." (Matt. 21:3131Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. (Matthew 21:31).)
This is very humbling to human pride and pretension. It is a doctrine to which none will ever submit until they see themselves as Simon Peter saw himself in the immediate presence of God.
All who have ever been there will fully understand those glowing words, “Depart from me; for I am a sinful man, O Lord." (Luke 5:88When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. (Luke 5:8).) These were accents flowing forth from the depths of a truly penitent and contrite soul. There is what we may venture to call a lovely inconsistency in them. Simon had no such thought as that Jesus would depart from him. He had, we may feel assured, an instinctive sense that that blessed One who had spoken such words to him, and shown such grace, could not turn away from a poor broken-hearted sinner. And he judged rightly.
Jesus had not come down from heaven to turn His hack upon any one who needed Him. He came "to seek and to save that which is lost." (Luke 19:1010For the Son of man is come to seek and to save that which was lost. (Luke 19:10).) "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." (1 Tim. 1:1515This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (1 Timothy 1:15).)
Him that cometh to me I will in no wise cast out."(John 6:3737All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. (John 6:37).) A Saviour-God had come down into this world, not, surely, to turn away from a lost sinner, but to save him and bless him, and make him a blessing:" Fear not; from henceforth thou shalt catch men," He said to converted Simon.
Such was the grace that shone upon the soul of Simon Peter. It removed his guilt, hushed his fears, and filled him with joy and peace in believing. (Rom. 15:1313Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. (Romans 15:13).) Thus it is in every case. Divine pardon follows human confession, follows it with marvelous rapidity. "I said, I will confess my transgressions unto the. Lord; and Thou forgavest the iniquity of my sin." (Psa. 32:55I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32:5).) God delights to pardon. It is the joy of His loving heart to cancel our guilt, and fill our souls with His own blessed peace, and to make us the messengers of His grace to others. (1 Thess. 1:5-105For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. 6And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7So that ye were ensamples to all that believe in Macedonia and Achaia. 8For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:5‑10).)
The state that the publicans and harlots were in brought them to this certainty, that if God spoke they had nothing to say for themselves; there was nothing which they could do, except indeed to put their hand, as Job says, upon their mouth, and say, "I am vile." And this they did, whilst the scribes and Pharisees remained as insensible as possible, not only to God's word, but also to the operation of God's grace; they were as insensible to it as if there had been no such thing.