John 20:21-23 Then said Jesus to them again, Peace be to you: as my Father has sent me, even so send I you.… (Text, and Matthew 16:19; Matthew 18:18): — Let us inquire — I. WHAT IS ABSOLUTION? "And I will give unto thee the keys of the kingdom of heaven." If we refer to another occasion upon which Christ used this metaphor of the keys, we shall find that Christ was accustomed to associate with the expression knowledge and the specific power that comes from knowledge (Luke 11:52). The reference here can only be to the knowledge that unlocks the gates leading into the kingdom of heaven. That was Christ's future gift to Peter. Putting this side by side with the fact that Christ had just been speaking of a knowledge of His own Person and character that had been given to Peter, what can the knowledge that Christ would by and by give be but the knowledge of the Father, of which He was the only one spring and channel amongst men? It was through that knowledge that Peter was to open the way for men into the kingdom of heaven. "To bind" and "to loose" was to teach and to rule in the kingdom of heaven, in harmony with the knowledge received from the Father. You will observe that the promise deals more immediately with things, not persons, with truths and duties, and not with human souls. And then we turn over two chapters in Matthew's Gospel that are separated from each other by a few months of time, and we find practically the same language, with the metaphor of the keys dropped from it, addressed to a much wider circle of disciples. In the later version of the same words, you will find that the binding and loosing refers to that which is impersonal. "What things soever ye shall bind on earth shall be bound in heaven." No unconditional infallibility is ascribed in the passage either to the Church or its ministers. It declares its infallibility with special safeguards. Go into an observatory, and watch some astronomer as he is following the transit of a star. His telescope is so adjusted, that an ingenious arrangement of clockwork is made to shift it with the transit of the star. His instrument is moving in obedience to the movement of the star in the heavens. But the clock-work does not move the star. The astronomer has made his faultless calculations; the mechanic has adjusted his cranks and pendulums and wheels and springs with unerring nicety, and every movement in the telescope answers to the movement of the star in the far-off heavens. The correspondence rests on knowledge. And so when the things that are bound on earth are bound in heaven. Every legislative counsel and decree and movement in a truly apostolic and inspired Church answers to some counsel and decree and movement in the heavens. But then the power of discerning and forecasting the movements of the Divine will and government rests upon the power of interpreting the Divine character and applying its principles of action, as that character is communicated to us by Jesus Christ. You are giving a boy his first lesson in astronomy. You show him an orrery. You tell him that the central disc represents the sun, and the third from the centre the earth, and so on. And then you ask him to turn the handle which puts all these metallic balls representing things in the heavens in motion. You say that every movement here is a counterpart of every movement in the skies. But unless the boy is very dull indeed he does not suppose he is actually turning the planetary system with this little handle. And yet if the machine be faultless in construction, whatever is done on earth is done in heaven. Whatever is bound here is bound yonder likewise. The words addressed to the apostles by Jesus Christ on the evening of His resurrection from the dead approach more nearly to what has been understood by the term "absolution" than the earlier utterances. Here the apostles are spoken of as dealing with the souls of men in direct judgment. In the preceding instances they have been viewed as dealing with souls through the instrumentality of the truth. Here the instrumentality falls more or less into the background, and the witnesses to Jesus Christ are viewed as justifying or condemning, saving or destroying men by the power of their word. "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." And yet, after all, this is but a more solemn and impressive form of the earlier statement. As the doctor takes the key of his drug-store and selects from the specifics that are arranged around him, he kills or makes alive. His key means a power of absolution. When it is first put into his hand he is entrusted with as solemn a responsibility as the judge who pronounces death-sentences or the Home Secretary who presents a death-warrant to the sovereign for signature or recommends a reprieve. When he selects this drug, or looks upon that as hopeless to apply under the conditions into which the patient has fallen, he is dealing with questions of life and death. And so Christ in His closing admonitions to the disciples teaches that they are not dealing with speculative truth only. They are commissioned to deal with grave, spiritual destinies. "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain they are retained." The words imply that the truth the apostles shall preach to men in the crowd, as well as present to the individual in the course of their more private ministrations, is the truth by which men shall be judged in the day of Jesus Christ, and that the impression produced here and now under their preaching shall be confirmed then. The sphere of the apostles' ministry and the sphere of the final judgment shall be penetrated by the same moral laws and principles. We sometimes find that things that apply under the conditions of one age do not apply under the conditions of another. Acts done in one country may have no worth or validity if the doer of them goes to another. The principles to be set forth by the apostles in their relation to the collective or individual souls of men alike are universal, not local, of Divine and not human authority only, eternal and not temporary and terminable in their sanctions. "Whose soever sins ye shall remit shall be remitted unto them." It will help us in our endeavour to reach just conclusions on this question, if we remember that the power possessed by the first messengers of the gospel was greater than the power possessed by its messengers now, and approximated more closely to the exclusive type of prerogative claimed by the modern sacerdotalist. The first possessors of a truth wield a more terrible power than their successors can expect to wield, when that truth has become widely known. The curative properties of certain drugs now used in medicine were once known only in certain families. The knowledge was kept a secret within these families for generations. The knowledge was a monopoly. Through that monopoly they had in many cases power of life and death. That knowledge diffuses itself through a hundred text-books over half the globe, and becomes accessible to any one who can read. The special power accruing to the first possessors of the secret through their monopoly has passed away. And so with the knowledge by which entrance into the kingdom of heaven was to be gained. That knowledge at first was the monopoly of the few who followed Christ. But that condition of things exists no longer. If Peter himself could come into our midst, he would find his distinctive prerogative gone. That special knowledge which made him an absolver of souls gifted with a prerogative of life and death, he would find the possession of little children in Sunday schools. It is said that when the Earl of Essex was in high favour with Queen Elizabeth, she one day gave him a ring, accompanied by the request that if he should ever find himself in circumstances of trouble in which her help could avail, he would at once send that ring as the sign of his appeal to her good offices. She would then do everything in her power to aid him. Some time after he was arrested for rebellion, and condemned to die. Elizabeth signed his death-warrant, but waited with tears and solicitude for the return of the ring, that was to be the sign of his appeal to her clemency. The ring had been entrusted by the condemned earl to the Countess of Nottingham for delivery into the hands of the queen. The Countess kept back the ring, and suffered the sentence to be carried into effect. The ring gave her the power of remitting or retaining sin. To make the illustration serve the purpose for which we want to use it just now, we must suppose the Countess was the go between for the transmission of the ring not from the condemned man to the queen, but from the queen to the condemned man, and for the ring we must substitute a password. The power of absolution in the evangelical sense is very much like that. The ring, or the password, is the truth through which the forgiveness of God must be carried home to anxious, sin-burdened multitudes. And this leads us to ask the question, Upon what conditions does this power of opening and closing the kingdom of heaven, and of retaining and remitting the sin of men, rest? You will observe, in the first case, nothing whatever was promised to Peter, except so far as he was already the subject of a teaching inspiration, and was to become so in a yet richer degree in future days. He held the keys, and could bind and loose in so far as the Son was revealed to him by the Father and the Father by the Son, and not one iota beyond. He could not open the gates of the kingdom by any private authority and apart from the possession of these truths. And then we come to the promise of this same power to the whole congregation of the disciples. There is no power of binding and loosing, you will observe, apart from Christ's indwelling presence within the Church. And then we come to the last case. Christ connected the power of absolution with a symbolic act, in which He made the disciples recipients of His own life, and partakers and instruments of the Holy Ghost by that fellowship. But it will be observed that there is no valid retention or remission of sin that can be pronounced to men, except by the lips of which the Holy Ghost is the unceasing breath. Given that condition in the case of either priest or layman, and I am free to extend the province of absolution just as far as the most extreme sacerdotalist has ever sought to extend it. The ideal Church and the ideal minister may have all the power the sacerdotalists claim, but to assume that the Church and minister of to-day and every day is ideal in actual life and attainment is to make a very strong demand upon our credulity indeed. I go and look for the minister who is so filled with the Holy Ghost that he becomes infallible in moral judgment, and always speaks the exact thought of God in acquitting or condemning men And I scarcely know where to find the man who has been lifted by the inspiration of the Spirit above error. I come therefore to the conclusion that these are delineations of ideal Christianity; not ideal in the sense that they are beyond the line of practical possibility, but ideal in the sense that they are realized only by an uncommon exaltation of soul. II. The question arises, WHO HAS THE RIGHT TO PRONOUNCE AN ABSOLUTION OF THIS SORT? The sacerdotalist replies, The man who has received an ordination that is unbroken in the line of its succession from the apostles, with Peter at their head. But the power committed to Peter is entrusted some few months later, not only to the apostles, but to each and every disciple who might chance to be offended by the wrong or transgression of another and who would be loyal to certain specified directions, as well as to the whole congregation of believers in their corporate capacity. The thorough-paced sacerdotallst demands confession as a preliminary basis for the absolution he utters. That demand is a tacit admission of the frivolity of his claim. It is just as though some thought-reader should boast that he would read the number of a bank-note placed in a sealed safe, and ask first to be allowed to look at the cash-book of the firm through whose hands the note last passed, and in which a record was made of the number. If the priest cannot read the heart of the penitent without the help of his confession, he is still less able to read that Divine heart, from whose secret judgment the absolution of the individual must spring. A genuine absolution must rest as much upon a correct interpretation of the mind of God to the individual, as upon the interpretation of the state of the individual mind itself. Indeed, no confession can supply an accurate basis for the utterance of an edict of absolution. The same acts may represent very diverse religious conditions in people of diverse knowledge, training, and experience. The God, who is a God of knowledge, and by whom actions are weighed, and He only, can read unerringly all the delicate factors in our spiritual state and condition, and pronounce the absolution that is unimpeachably and eternally judicial. So far, however, as absolution deals with the proclamation of God's good will to the penitent, whoever is filled with the mind and spirit of Christ is free to proclaim it. The proclamation, resting as it ultimately does, upon Christ's authority and that of His disciples, is just as good from one man's lips as another's, if he be spiritually qualified to reflect the mind of God. It is not the man who clothes the truth with the authority of his office. It is the truth that clothes the man with his authority as he utters it. News may not always come from the Government gazette, or be proclaimed by the town crier who fills an office that may have existed from the first incorporation of the town; and yet it may be good and trustworthy news notwithstanding. It has been calculated that the amount of heat received from the sun in the course of a year is so great that if the earth were covered, from pole to pole, with an ice cap a hundred feet thick, the heat would suffice to melt away every atom of that ice heap. And the amount of heat our earth receives is but a trifle in comparison with the total volume given off by the sun. It is scarcely so much as a drop in the rainfall of a year. Our earth receives only one twenty-five-thousand-millionth of the heat the sun gives off year by year. God's forgiveness is as bountiful as that. From the burning depths of His great, unfathomed heart He is ever pouring boundless grace and incomprehensible compassion. His love is sufficient, not only to melt the sin from every human heart, but to melt the sin from as many worlds, if they needed it, as there are human souls in this ant-heap world of ours. Do not suppose that the warmth of God's forgiveness, before it can melt or transform our natures, must needs be gathered up into the burning-glass of some petty priest's insignificant absolution. God's warm love is pouring down upon you Sunday and week-day alike, without stint or condition other than that you will meekly and penitently receive it. You are not dependent upon the absolution of either the confessional or the inquiry room. (T. G. Selby.) Parallel Verses KJV: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. |
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