2. Now, regarding sins committed collaterally or incidentally
How dare you strike them and cause them to commit an act for which God will punish them more severely? Show mercy to those under your authority, enlighten their consciences, do not oppress them, as you may end up breaking the locks.
2. Now, regarding sins committed collaterally or incidentally against knowledge (to use that expression), they occur either when specific acts of sin are committed or duties are neglected against one's own knowledge, and in this way, even the saints can and often do sin against knowledge. Or,
Secondly, in regard to a known state of sin and persistent impenitence, when individuals continue and persist in such a state despite their conscience convicting them of their condition.
(1.) For the first case, because there are countless particular acts of sin committed against knowledge, and it would be endless to provide specific instances, I will not dwell on that. However, I will briefly mention a distinction regarding these acts, which may be useful: some acts of sin against knowledge are merely transient, meaning they occur and end at once. Although the guilt of such acts is eternal, the extent of the act is completed with its commission and does not extend further. Examples include taking a vain oath or breaking the Sabbath. These acts cannot be repealed, although they can be repented of. On the other hand, there are acts that, although outwardly and professedly done only once, have an ongoing and continuous existence. Until a person repents of these acts, they can be said to continually renew and be guilty of them every day, maintaining them as habitual actions. It is like laws that, once made, continue to govern as long as they are in force and not repealed. The same applies to certain sins. For instance, if a person unjustly takes goods from their neighbor, the act is committed only once, but until
they restore what was taken, they can be said to continue stealing, doing so habitually every day and every hour. Similarly, if a person has subscribed to falsehood or publicly recanted the truth, even if those sinful acts were done only once, they continue in that state until a retraction is made, and thus, they are daily guilty of those acts. If a person marries someone they are prohibited from marrying, as Herod did, the act of entering into that sinful union may be quickly done, but until a divorce takes place, they continue to live in ongoing sin. Acts of this latter kind (persistent sins against knowledge) are the most dangerous to commit because continuing in them, even if done only once, jeopardizes a person's spiritual condition. Therefore, when individuals come to repentance, they often face the greatest snare, trouble, and difficulty in extricating themselves from such sins through genuine and proper repentance.
Regarding the first branch of this distinction, namely, particular acts committed against knowledge, besides the aforementioned brief distinction, I will later provide several aggravations and guidelines by which to measure the sinful nature of such acts. However, in the meantime, let us focus on the second branch of this distinction.
(2.) Secondly, those who persist in a state of sin and impenitence, knowing it to be damnable, sin against knowledge. For example,
Pharaoh (Exodus 9:27) confessed that he and his people were wicked, yet he dangerously hardened himself in sin. There are three apparent types of individuals who can be convicted of sinning in this way.
First, those who refrain from professing Christ and His ways, and from fearing His name, out of shame, fear of others, or the desire for worldly gains. They are convinced that these are God's ways and should be professed by them. I do not claim that everyone who does
not come to profess Christ or join His people is sinning against knowledge, as many are ignorant or mistaken. However, when individuals are convinced of the truth and necessity of professing and confessing Christ "unto salvation" (as the apostle says in Romans 10) and yet, out of fear or shame, choose to remain on the other side, withdrawing completely, they are persisting in a state of impenitence against knowledge. If we consider all these factors together, it becomes evident. Firstly, they are convinced that this is the truth and that salvation and the power of religion can only be found in these ways and individuals. Secondly, they acknowledge that these ways are to be practiced and professed. Yet, thirdly, out of shame, etc., they continue to distance themselves and go in the opposite direction. They must be aware that they are persisting in a state of impenitence against knowledge. Many of the Pharisees fell into this category, and their sin was great. They believed and were convinced that Christ was the Messiah, and therefore should have been confessed, followed, and adhered to. Yet, in John 12:42, it is said that although they believed in Him, they did not dare to confess Him for fear of the Jews and the Pharisees, afraid of being expelled from the synagogues. At the end times, Christ will not need to separate them from the rest as He will do with the sheep and goats since they willingly remain among those they know to be goats. They reject the company, fold, food, and marks of the sheep, which they know to be genuine. They may try to make amends and appear friendly to the saints, claiming their hearts are with them, but they will be ranked on Judgment Day as they ranked themselves here, with the "workers of iniquity." The psalmist speaks of such individuals in Psalm 125:5,
"As for those who turn aside to their crooked ways, the Lord will lead them away with evildoers."
Another group that sins in this way includes those who know the terms and conditions of salvation and that they must surrender
everything for Christ, yet refuse to pay the price. They continue in a bad state against knowledge and consider themselves unworthy of eternal life. For example, the young man in the Gospel was told to sell all his possessions, and he knew that was the condition. He understood that heaven was worth it and was convinced of the truth that he should do so. However, he went away sorrowful. If he didn't know that he would be left without happiness, he would not have felt sorrow. But he knew that the deal of salvation was not struck, and he understood what it entailed. Yet, he remained in his former condition, choosing to enjoy his possessions instead. This man persisted in a state of impenitence against knowledge.
Secondly, those who, on similar grounds, postpone their repentance are also persisting in a bad state and must be aware of it. By promising to repent later and making plans to do so after indulging a little longer in sin, they admit that a work of grace is necessary for them to be in a state of grace. Otherwise, they would not promise to repent in the future because they would believe they could be saved without such a work. As long as they refrain from actively seeking it, they judge themselves to be in a bad state at present. When people know the curses that their present state deserves and still say, as in Deuteronomy 29:19, "I will go on in the stubbornness of my heart; I shall have peace," they commit a grave sin. God's wrath "smokes against that man," and He declares that He will not show mercy to him in that place.
Thirdly, fallen and hypocritical believers also persist in a bad state against knowledge. Some have fallen from practicing and professing what they once considered necessary for salvation, while others continue to profess their faith hypocritically. Both groups go against knowledge. Some who have escaped the corruption of the world through the knowledge of Jesus Christ have returned to their former
sinful ways. Some of these individuals are honest and admit their fall, acknowledging their miserable present condition, yet they persist in it. They should be pitied, but they are in a dangerous state.
Saul, even after falling away, displayed some honesty for a while and asked Samuel to pray to God for him. He even admitted to David that David was more righteous than he. Yet, he continued in his sinful ways and, according to some, eventually sinned against the Holy
Spirit.
On the other hand, there are those who have abandoned all inward, powerful, and sincere acts of faith that they once practiced and lost all conscience of sinning, but they maintain their external profession, knowing it to be superficial. They, above all others, persist against knowledge. In Revelation 22:15, they are described as "liars," not only in their words but in their actions. A lie is a sin that goes directly against knowledge, violating both factual and legal knowledge. In this case, it involves: [1.] Professing to be something they know they are not, and [2.] Refusing to strive for the state they know they ought to attain for salvation. Many find themselves in this condition, convinced of the power of religion and publicly professing it, but their inward zeal has diminished, their conscience of sin has vanished. Yet, for the sake of appearances, they still fly their flag high, just like merchants who are bankrupt but maintain an illusion of prosperity, even going so far as to acquire more properties. Judas was such a professor. He started sincerely, believing he would go to heaven and earnestly engaged in good works at first. However, as mentioned in 2 Peter 2:18, he eventually became a blatant hypocrite, pretending to care for the poor while loving money, and betrayed his
Master suddenly, catching even his fellow disciples by surprise. The outcome for such individuals, as stated in that aforementioned passage, is said to be "worse than their beginning." Because they sin so highly against knowledge, their punishment becomes the standard
for all other wicked individuals. Similar to how other sinners will "have their portion with hypocrites," the punishment of the wicked angels serves as a measure for human beings: "Go, you cursed, into the eternal fire prepared for the devil and his angels." Therefore, among people, the punishment of such gross hypocrites becomes the rule and the chief form of torment that sinners will experience.
Application: Now, let me speak a word to all those who persist in a state of impenitence against knowledge. This is a severe form of sin, the most desperate of all, demonstrating a hardened heart and a "despising of the riches of God's kindness." In Romans 2:4, it is considered a sign and effect of an exceedingly hardened heart, treasuring up wrath, to continue in sin without considering that "God's kindness is intended to lead to repentance." Consequently, when you know and understand that you are in an impenitent state and have many prompts leading you towards repentance, your heart can be deemed hard. When an individual commits a particular act against knowledge, they may still believe their state could be good, thinking that they won't completely lose God or risk losing Him.
They may steal away for a moment of pleasure when their spirit is empty of communion with Him. However, when someone knows their state is bad and that they are "without God in the world" but continues on that path, they are effectively rejecting the Lord and professing that they do not care for Him or the communion that can be experienced through Him, just as Esau did with his birthright.
David, although he despised the Lord, did not completely abandon Him like Saul did. Saul willingly risked losing God, fully aware of his wicked state. On the other hand, when David sinned, he believed that God's eternal favor would still endure, even if he temporarily lost the sense of it.
However, when someone continues in a state of sin, they risk losing God's eternal love and disregard it, fully aware of their actions. When a person knows that they are already condemned for being unrepentant, and that their eternal destiny depends on fulfilling the duties of repentance, and that the guilt of all their sins will be held against them, and yet they persist, it goes beyond committing a single act against knowledge. They think that by committing that one sin, they only incur the guilt associated with it, not realizing that it encompasses all sins and deserves condemnation. In this way, people reveal their desperation.
Next, I will discuss the rules by which you can measure and evaluate sinning against knowledge in specific acts of sinning. There are three rules before committing the sin, and three rules during the act itself, which I will explain under a separate heading.
(1.) First, before committing the sin:
[1.] The first rule is that the more you knew and considered the consequences and outcomes of the sin you committed, the greater your sin against conscience. For instance, in Romans 1:32, the apostle states that you know those who commit such things are deserving of death. In other words, you are fully aware that the consequence is hell and damnation, and yet you still commit the sin.
Even when the fires of hell are right before your eyes, you persist. In this case, you are said to choose death and love it, as stated in Proverbs 8:36. Similarly, when you, as a professing believer, consider beforehand that a certain sin will bring scandal, ruin, and hinder your service, distancing you from the hearts of good people, and yet you proceed with it, you are acting against knowledge. Jeremiah repeatedly warned a foolish king, as recorded in Jeremiah 38:17–19, that if he surrendered to the king of Babylon, his life, city, and
kingdom would be saved, and he would continue to live there.
However, if he resisted, he would not escape, as Jeremiah told him in verse 23. The king was well aware of this message but, being influenced by his nobles, he refused to heed the advice. Likewise,
Judas knew the consequences of betraying Christ. Jesus had repeatedly said, "Woe to the man by whom the Son of Man is betrayed," yet Judas carried on with his plan.
[2.] The second rule is that the more you entertained thoughts, debates, and motives against committing the sin, the more serious and heinous it becomes. How many times did mercy remind you that if you expect any hope or part in it, you should not commit such an evil? How many times did the thought arise, "Should I do this and sin against God?" Did any Scripture testify against you at that critical moment? Did God bring to mind past mercies to persuade you or remind you of future mercies on which you rely? These internal debates should leave an impression on your heart, countermanding the impulses of sin. When you commit the sin despite these debates and opposing motives, it is a significant act against knowledge and extremely grave. Therefore, the Pharisees, as mentioned in Luke
7:30, are said to have rejected the counsel of God either "in themselves" because they were aware of it and considered it, yet rejected it, or "against themselves" because it led to their destruction.
[3.] The third rule is that the more confirmation and testimonies against the sin a person has received, the greater the sin against knowledge. When someone has observed a multitude of witnesses speaking out against a particular sin, and yet they commit it and persist, it is even more dreadful. It is one thing to go against a solitary witness, the voice of natural conscience alone, but when that witness is reinforced by the written Word, which the person has read and encountered passages condemning such practices, and they have