1. Firstly, to sin against the innate light of nature—that is, to
1. Firstly, to sin against the innate light of nature—that is, to commit sins that one would know to be wrong even without the knowledge of the Word—is an elevated form of sinning. The apostle speaks of such sins in Jude 10, stating that those who commit them "know naturally, in these they corrupt themselves, as brute beasts." They treat all actions without any distinction, just like animals, without even recognizing what nature teaches them. Therefore, these sins are similar to the punishments inflicted on other sins committed against the light of nature, although those sins were also against nature. For example, the apostle mentions three specific instances of unnatural uncleanness in this chapter. First, self-uncleanness (verse 24), which refers to defiling oneself alone. Beza and Theophilact understand it this way, making it the first degree of unnatural uncleanness. This type of uncleanness is unnatural because it destroys what nature has provided for propagation. Second, the unclean love between men, described as "burning in lust with men" (verse 27), even if it does not involve the act of sodomy but includes unseemly behavior. The apostle emphasizes that this perverts the purpose and use of nature and is therefore a sin against nature by abandoning the natural use of women. "I am ashamed to speak of such things as are done in secret," he adds.
These sins, ranked by the apostle, are even more unnatural than others, as they are the punishments for sins committed against the light of nature. Disobedience to parents, stubbornness, and lack of natural affection are further examples (verse 30-31).
Such behavior goes against the instinct of nature.
Ungratefulness and repaying good with evil are contrary to a common principle present in the minds of all people. People naturally object to cruelty and tyranny, as one person preying upon and tyrannizing over another is akin to how fish treat smaller fish, as complained by Habakkuk (Habakkuk 1:14).
Covenant-breaking, lying, perjury, inventing evil, breaking truces, and trampling upon treaties are all sins against nature and natural light. Lying is against a double light, both moral and legal. It tells us that such an act ought not to be done, both in terms of the law and in terms of fact, as we affirm something that is not true, and our knowledge contradicts it, even if there is no specific law prohibiting it. Therefore, lying and malice are the two primary lusts of the devil, one corrupting the understanding and the other corrupting the will (John 8:44).
[2.] Secondly, to sin against the light of one's upbringing, against the knowledge acquired during youth, is an aggravation and a significant one. There is a blessed mother's catechism preserved in the sacred scriptures, taught by Bathsheba to Solomon when he was a child. It is found in Proverbs 31, where she advises him early on not to give his strength to women. She forewarned him about that particular sin, which tends to affect kings the most, given their access to all pleasures. She specifically warned him that it destroys kings.
Likewise, he was advised not to drink wine. Solomon's transgressions were greatly aggravated by this, as we see in Ecclesiastes chapter 2.
He was most guilty of the excessive love of women and the misuse of wine, but he had not been brought up in such a manner. His good mother had not instructed him in this way. Furthermore, when God wished to emphasize His people's sin to them, He reminded them of their education in the wilderness during their youth. Jeremiah 2:2 says, "Go and cry to them, I remember the kindness and towardliness of thy youth." God reminded them of their tutelage under Moses and their eagerness during that time. Similarly, in Hosea 12, God says, "When he was a child, I loved him." At that time,
God received their firstfruits, and this is brought up to intensify their backsliding. Therefore, the apostle urges Timothy to persevere in grace and goodness by reminding him that he had known the
Scriptures from childhood. Consequently, for him to fall would be even more heinous. The reason behind this is that the light instilled during childhood is the first light—a pristine light, so to speak—that God, in His great mercy, bestowed upon the mind before it could be tainted with corrupt principles from the world. This light was given to keep the mind pure and chaste. It was placed there when the mind was most pliable and tender, making it more receptive to profound impressions. Generally, the light acquired during this time influences individuals for the rest of their lives, whether for good or evil. It predetermines their thoughts and biases, even if they acquire more knowledge and reasoning later in life. The limited light received during their upbringing, if it conflicts with subsequent principles, biases and fixes their minds in that direction. This is often observed in religious opinions. The initial light received during childhood cannot be easily countered through debate. The same holds true for one's actions and behavior. "Train up a child in his way, and he will not depart from it" (Proverbs 22:6). Therefore, to sin against this light, to extinguish its radiance, defile it, or erase its impressions, is utterly wicked.
Many of you young scholars have received wise guidance, similar to that of Bathsheba, who instructed you not to indulge in excessive drinking or promiscuity but to engage in private prayer and to fear and love God. And when you come here, you also have good tutors who teach you to pray, ministers who impart blessed truths to you, which you would think would prevent you from straying. Yet, you do.
Consider how grievous this is. If it is considered an excuse for many people that their sinful behavior aligns with their upbringing, that they never knew or saw better, as you say of many papists, then it must be an even greater aggravation of sinfulness to know better and still rebel against that knowledge.
Thirdly, the more real and experiential the light is that people sin against, the greater the sin. This refers to when individuals learn from the examples of godly people they have lived among or from observing God's dealings with themselves or others, rather than just acquiring knowledge notionally from the Scriptures. To sin against such light adds another degree of sinfulness. It is not only sinning against the basic light of nature but also sinning against the light of Scripture and the real-life examples and observations of God's dealings. This significantly increases the severity of one's sinfulness because experiential knowledge obtained through personal examples or observations carries more weight and evidence. Knowledge gained through experience is the most effective. Even Christ Himself, who already knew all things, learned from His own suffering in the school of experience. Knowledge derived from personal observation is precious and valuable. Thus, the apostle urges Timothy to continue in what he has learned and been assured of, knowing from whom he has learned them. There are two emphatic motives: first, Timothy's personal assurance, and second, the example of the holy apostle and his godly parents who instructed him. This is also emphasized in the apostle's own example, as he reminds Timothy that he has fully known his doctrine and manner of life, as well as the education received from his godly parents. Sinning against the knowledge gained from personal observation of God's judgments upon others adds further weight to one's sinfulness. Belshazzar, for instance, was held accountable for his knowledge of how God dealt with his father
Nebuchadnezzar.
Similarly, when individuals witness their colleagues or even roommates turning to Christ in a religious community, yet they persist in their sinful ways, it is a sinning against great light.
Fourthly, the greater and more powerful the light within a person, the greater the accountability for sins committed against it. The more
one has tasted the bitterness of sin and God's wrath and experienced the goodness of God in prayer and in the ordinances, the worse the sins committed against that knowledge are considered. Christ
Himself, in John 5:35, highlights the Jews' unbelief and hardness of heart, emphasizing that John the Baptist was not just a shining light but also a burning light. This means that the knowledge imparted through John's ministry brought not only illumination but also joy and conviction. Therefore, it is said that the Jews rejoiced in this light for a season. Thus, falling into sin after having experienced such light is a further degree of sinfulness, not common to all wicked individuals. To sin against such light, which is accompanied by a personal taste and experience, is a significant offense. It is comparable to a supernatural work of the Holy Spirit, akin to a miracle, and sinning against this light brings one closer to the degree of sinning against the Holy Spirit.
Fifthly, sinning against one's professed knowledge is also an aggravation, especially when a person sins against their own principles, which they teach or condemn in others. Those who profess to know God but deny Him are considered abominable and liars. They sin against knowledge both in falsely claiming to possess it and in contradicting their own profession through their actions.
Such sinning is scandalous. Likewise, the Jews, who boasted in the law and claimed to have knowledge, caused the Gentiles to blaspheme when they observed that their lives contradicted their profession. Sinning against one's own principles, which they teach others or reproach in others, brings great condemnation. This is exemplified in the case of Saul, who persecuted witches as part of his religious pretense but ultimately sought a witch in his time of need.
God deals similarly with all those who are hypocritical and secretly sin against their knowledge. He allows them to continue in their most professed principles.
These are general aggravations that apply to any act of sinning or to remaining in a known state of sinning.
The practical implication of all that has been said is to urge those who possess knowledge to be more cautious in sinning than others and to prompt those who are still in their natural state to turn swiftly and wholeheartedly to God. For if sinning against knowledge is such a significant aggravation of sin, then having knowledge is the strongest motivation for repentance.
Firstly, if you have knowledge, sinning will come at a greater cost than it would for an ignorant person. Your wickedness will be ten times more expensive for you. Places abundant in knowledge and the means of grace are not conducive environments for living in sin.
Engaging in drunkenness or promiscuity after receiving enlightenment, experiencing the motions of the Spirit, and hearing powerful sermons is far worse than before. Committing sins in the face of the knowledge of the consequences will cost you dearly. An informed conscience stings during the act of sinning and subjects you to bondage and the fear of death. Knowing the high price you must pay creates fear and torment. The Gentiles sinned with more pleasure because they lacked knowledge and were not aware of the evils that accompany their actions.
Secondly, sinning against knowledge will lead to greater hardness of heart. If the light within you is darkness, how great is that darkness, as Christ said. The more light a person possesses and yet continues in works of darkness, the deeper the darkness they will be abandoned to, even to a reprobate mind eventually.
Thirdly, sinning against knowledge will result in being given up to worse sins than others. When God abandons individuals, one sin becomes the punishment for another, and the worst sins are reserved
for those who sin against knowledge. For instance, when the Gentiles knew God but did not worship Him, God gave them up to the worst sins they were capable of, such as unnatural uncleanness. However, such sins are not severe enough for a Christian who sins against knowledge. In your case, the punishment may be inward profanity of the heart, not just neglecting holy duties but despising them, hating godliness and showing contempt for God's ways and ordinances. You may be given over to disdain God and His judgments, to trample underfoot the blood of the covenant, or to adopt devilish opinions.
These sins go beyond what you previously engaged in and are manifestations of your rottenness. God will deal with all those who are insincere and secretly sin against knowledge by allowing them to continue in their most professed principles.
Fourthly, when you reach the end of your life and seek mercy, your knowledge will lead you to greater despair than others. Knowledge, if not utilized, turns against the soul, causing wounds and despair. This happens because you have sinned against the means that should have saved you, and also because sinning against knowledge is accompanied by greater presumption. The more presumptuous your life, the more prone you are to despair at death. Thus, you may lie on your deathbed, roaring in agony, and the fact that you knew better will be an argument against receiving mercy. While ignorance can be a plea for mercy, claiming that you did it unknowingly, confessing that you did it knowingly will act as a barrier, suggesting that you do not deserve mercy.
Fifthly, both in this life and in hell, sinning against knowledge becomes the greatest executioner and tormentor. In this sense, the adage "He that increaseth knowledge increaseth sorrow" holds true, as Solomon said. Knowledge expands our understanding of guilt, which leads to more fear and torment. David speaks of the fear
caused by sins testifying to our faces when we commit them. Sins themselves will testify to our faces again when we seek pardon for them. This is the eternal worm that gnaws at us. Light breeds these worms.
But then you will say, "It is best for us to remain ignorant and keep ourselves that way."
I respond, No. Refusing knowledge is just as damning as misusing it.
You can see this in Proverbs 1:23, where Wisdom says, "You fools, who hate knowledge, turn and I will pour out my spirit upon you and make my words known to you." Well, in verse 24, they refused and rejected his admonition. Therefore, God says, "I will laugh at your calamity," meaning He will show no pity, but instead, God will laugh at you. "And when your fear comes, I will not answer because you hated knowledge," as stated in verse 29. So, this is just as bad. There is no middle ground of refuge to escape from this, no solution other than turning to God. Otherwise, you will only be more miserable than others. Moreover, this must be done swiftly. Since you possess knowledge, God is quicker to deny you grace and to give you over to a reprobate mind compared to an ignorant person. He will wait for someone who does not know His will and ways for twenty, thirty, or forty years, as He did with the Israelite children born in the wilderness who had not witnessed His wonders in Egypt and at the Red Sea. But those who had seen His wonders, He swiftly swore against many of them, declaring that they would never enter His rest.
Christ comes as a "swift witness" against those to whom the gospel is preached, as mentioned in Malachi 3:5; He expedites the process of grace with them. Therefore, few who possess knowledge are converted in their old age or after a long life under the means of grace. Hence, those of you who have knowledge are obligated to repent, turn to God, align your hearts with your knowledge, and do
so swiftly. Otherwise, not only will your damnation be more intolerable than others, but the sentence will be passed against you more promptly. As Christ said in John 12:36, "While you have the light, walk in it." The day of grace, which is clear and bright, is often brief. Although individuals may live many natural days afterward and enjoy the common light of the sun, the day of grace and the gracious calls to repentance may be fleeting.
AGGRAVATIONS OF SINNING AGAINST
MERCY Or despisest thou the riches of his goodness, and forbearance, and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.—
ROM 2:4, 5.
This is the final and most significant aggravation that the apostle highlights regarding the sinfulness of the Gentiles (which he already pronounced fully in the previous chapter), emphasizing it even further. Their sinning against God's mercies and their disdain for the abundant goodness, patience, and forbearance of God, which are heinous evils and injustices, can be better understood and highlighted in our consciousness by considering the vast richness of that goodness which they sin against.