The Forgiveness of Sins

There are a number of views about what the forgiveness of sins are in Scripture.  Usually, it is believed there are two kinds of forgiveness, one being judicial or positional, and the other temporal.  

The judicial or positional kind is usually seen as immediate in the propitiation (satisfaction for sin) that was accomplished in the death of Christ. Maybe more common is that that forgiveness is not received until one believes in Christ for salvation. There may be some that believe the propitiation isn't true for a person until they believe, at which time they receive forgiveness of sins, but there are those (including myself) who believe that the propitiation was accomplished in the work of the cross by which judicial forgiveness was made possible for those who believe.  

The temporal kind of forgiveness is concerning fellowship which some believe every reference to forgiveness or remission of sins is about.  Temporal forgiveness is something that has to be repeated, while judicial forgiveness does not.  Temporal forgiveness will begin with a clean slate at salvation, but future sin needs to be acknowledged for forgiveness, but the work of the cross always makes that possible.  

It may be that some who believe forgiveness is always a temporal issue also believe in a positional type of temporal forgiveness, that being there is a sense in which the believer, being "in Christ" has all his sins (past, present, and future) forgiven for fellowship, but he still has to confess or acknowledge his sin for the actual experience of fellowship with God.  This view would probably see judicial forgiveness as bound up in the propitiation, and it isn't temporal or the positional-temporal type of forgiveness.  These folks would probably say all sin has been paid for everyone, believer and non-believer, and sin is no longer the issue, only unbelief in Christ for salvation.  

Though unbelief in Christ for salvation would be considered a sin, all sin is paid for, and the issue is a lack of justification and eternal life (new birth or regeneration) because of unbelief (the death of Christ did not release them from the sin of unbelief in this view).  

The Greek words translated "forgive" and "forgiveness" are "aphiemi and "aphesis" respectfully.  I presently believe in a judicial forgiveness of sins that takes place at the moment of salvation, and I see this as distinct from the propitiation accomplished at the cross.  I know that this sets me apart from the view of a lot of Free Grace folks who believe that forgiveness was accomplished at the cross for all. I used to hold this view for many years, but had a change of mind back in the mid 90's.  

I prefer to use the word "remission" for that judicial aspect, because I see it as being saved from the penalty of sin or the wages of sin which is death.  I believe to be released from the wages of sin (being death) must result in justification and regeneration ("born again"), otherwise, I'm still under the wages of sin.  Therefore, remission, justification, and regeneration are all connected, though they speak of different things.  The consequences of sin brought death, but through the release from that consequence, I am accepted by God (justified) and given new life (regenerated or born again).  

I believe we are in fellowship with God at the moment of salvation, and when we sin as a believer, we must acknowledge that sin when it is revealed to us to be forgiven (1 John 1:9) This is an ongoing thing, but it does not change one's eternal status as one who has received remission of sins and been justified and born again.

When a believer sins, why doesn't he have to be justified or regenerated again?  Why doesn't future sin separate us from God into an unjustified and un-regenerated state?   If future sin can break fellowship with God, then why doesn't it undo justification and regeneration?  If you say justification and regeneration cannot be undone, then it must mean future sins, after salvation, cannot undue these things. This is the kind of remission of sins I am talking about. There is a remission of sins that is once for all, one that releases us from the consequence that required justification and regeneration. 

I believe those verses that speak of the remission of sins with reference to salvation is that particular (judicial) remission (of sins).  I distinguish this from the propitiation for sin.  Propitiation makes remission of sin possible, and one receives this remission of sins by believing in Christ for it, by which one is justified and regenerated.  All sin has been paid for, being the propitiation, and by that propitiation one can be released from the consequences of all sin by faith in Jesus.  Sin can no longer, after salvation, causes one to revert to their former eternal status of being unjustified and unregenerate.

Below are some verses that have the words "forgive" and "forgiveness" or "remission" in them that needs consideration, and a few verses that I think parallel forgiveness but only speak of salvation from sins.  I've included some comments with them.

"To give knowledge of salvation to His people by the remission of their sins," Luke 1:77      I believe that this parallels "And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins." Matthew 1:21   

The knowledge of salvation is through the remission of sins.  Should we limit this salvation to just fellowship with God or is it the change of one's eternal status?  If it is the eternal status, then the remission must be a completed one, not one about temporal forgiveness as in fellowship, which can change due to future sinning. 

48 Then He said to her, "Your sins are forgiven." 49 And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"

50 Then He said to the woman, "Your faith has saved you. Go in peace." Luke 7:48-50   

Jesus forgave her sins, and then he said her faith had saved her.  Here we see forgiveness and salvation connected: salvation by the forgiveness of sins, just as we read in Luke 1:77.  This salvation is received by faith, and it could be said that remission of sins is received by faith.

'Send men to Joppa, and call for Simon whose surname is Peter, 14 who will tell you words by which you and all your household will be saved.' 15 And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Acts 11:13-15    43 To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins. 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. Acts 10:43-44   

Peter would tell Cornelius, and those with him, words by which they would be saved.  The words were about receiving remission of sins through faith in Christ, and we are told that while Peter was speaking these words, right after he spoke the words, they received the Holy Spirit.  Remission of sins is received by faith, and they are words of salvation.  Salvation is through the remission of sins, received by believing in Jesus for it.

38 Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; 39 and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Acts 13:38-39    

 The remission of sins is through Jesus, and remission is received through faith, as revealed in Acts 10:43.   We see the connection of remission with justification.  I believe that if we receive remission, then we must be justified, otherwise, we are still unaccepted by God.   And by the way, Leon Morris did a word study on justification throughout scripture in his book "The Apostolic Preaching of the Cross," and he concluded it means the conferral of a status of acceptance.   

30 The God of our fathers raised up Jesus whom you murdered by hanging on a tree. 31 Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him." Acts 5:30-32     I believe this is similar to ... "Then God has also granted to the Gentiles repentance to life." Acts 11:18  

Forgiveness of sin and eternal life are not the exact same things, but I believe the one issues into the other.  The forgiveness/ remission of sins spoken of in other passages as salvation is salvation because it results in eternal life.   In both Acts references, it speaks of God granting repentance, to both Jews and Gentiles.  I believe the repentance is a resolve to get right with God, which isn't complete until one believes in Christ for salvation ("those who obey him").  God grants it in that he has given them time and opportunity, and he has set the terms of salvation.

17 I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, 18 to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' Acts 26:17-18  

The reception of forgiveness of sins qualifies the Gentiles for an inheritance along with those who have believed.  

"It was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. Luke 24:46-47   

Again, repentance is a resolve to get right with God, which is not complete until one believes in Jesus for salvation.  That salvation is the remission of sins which is to be preached in Christ's name to all nations.

22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. Hebrews 9:22 ...  18 Now where there is remission of these, there is no longer an offering for sin. Hebrews 10:18   

Isn't this speaking of a complete kind of remission?   There was one sacrifice for sin forever because it accomplished a remission of sins.  It seems the two things are inseparable, being a one-time remission of sins and a one-time sacrifice. If there wasn't a remission of sins, then the sacrifice would have to be repeated.   The forgiveness in the temporal kind is just about fellowship, not being released from the wages of sin which is death.  All the sins that brought death are no longer considered--death cannot return for any sin, past, present, or future.   But sin in the present can bring a loss of fellowship, but not eternal alienation from God.  There has been a remission of sins because of the once-for-all sacrifice.

"And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross." Colossians 2:13-14   

Here I believe we see again that through the remission of sins, God gives us new life, for if we are released from the wages of sin, being death, then we must receive new life, otherwise, we are still dead, under the wages of sin.

7 "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace"   Ephesians 1:7  13 "He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins." Colossians 1:13-14   

Both of these texts speak of a "redemption" (Greek "apolutrosis") we have "in Him" which is the forgiveness of sins.  Both redemption and remission speak of being released; I believe this release is from the obligation of our sins which was death and alienation from the life of God.

9 "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." 1 John 1:9  

This must speak of temporal forgiveness.  Sin for the believer interrupts fellowship with God, and acknowledgement restores fellowship, but sin does not return us to the former condition of death and alienation from God, because of the remission of sins and the result of justification and new birth.   

12 "I write to you, little children, Because your sins are forgiven you for His name's sake." 1 John 2:12  "Little Children" is one spiritual asset of maybe three assets mentioned in the text.  This forgiveness could be the remission of sins that saves and therefore makes them "little children."  The writer also says, "I write to you, little children, Because you have known the Father. 1 John 2:13  

Knowing God through the remission of sins is part of the new covenant.  I would tend to think this is knowing God through the remission of sins by which we are saved.  I suppose one could argue this is about temporal forgiveness.  Like forgiveness, the issue of "knowing God" could have more than one aspect to it--just like one can know their spouse in a relational sense and then also in a getting-to-know-better sense.   I could see here how this forgiveness could be the temporal kind, being a present spiritual asset represented in the designation "little children" just as "young men" and "fathers" (you will have to look at the rest of the text which isn't quoted here) signify spiritual assets, being all in the same individual: they are three natural stages of life used to signify different spiritual assets in the believer.

12 "And forgive us our debts, As we forgive our debtors."  Matthew 6:12  This would seem to be of a temporal kind of forgiveness.   Just like ....  23 "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." John 20:23   

This latter reference may be temporal forgiveness in reference to church discipline exercised by the elders.

31 "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32 Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. Matthew 12:31-32 

The debate on what the blasphemy of the holy Spirit is never ends, but it seems similar to taking the mark of the beast, because in the latter, if one takes it, his fate is sealed.  Maybe this blasphemy is of the same nature in which one has reached a point of hardness of heart that they can't ever respond positively to the gospel message.   The consequence is never forgiven.  I would think this is about the remission of sins which is salvation.  Would a person who could later be saved never have fellowship with God because of this blasphemy they committed before they were saved?   Or would they have some sort of temporal consequence forever because of what they did before they were saved?  I just think it means they will never be saved, just like taking the mark of the beast is said to seal your fate:  "And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name." Revelation 14:11  It must be they reached the point of no return.

A Thief in the Night

 " The thief does not come except to steal, and to kill, and to destroy."

John 10:10

Jesus coming as a thief is not about the rapture (the catching up of) the church.  Though the thief reference does signify an element of surprise, which some would argue supports the any-moment-view of the rapture, it is not the rapture that is primarily in view, and the coming as thief signifies loss as in destruction.   Both the coming of Christ and the day of the Lord are said to come as a thief, and the unsaved will be unprepared and suffer loss.  I believe the Day of the Lord and the coming of Christ are the same event.  I believe the rapture is at the coming of Christ at the end of the great tribulation, and therefore, it isn't at any-moment. 

"Behold, I am coming as a thief."

Revelation 16:15

"For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3 For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape."

1 Thessalonians 5:2-3

'... scoffers will come in the last days, walking according to their own lusts, 4 and saying, "Where is the promise of His coming? ... The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night..."

2 Peter 3:3-4; 2 Peter 3:9-10

"Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. 13 And I saw ... spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

15 "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked, and they see his shame."

16 And they gathered them together to the place called in Hebrew, Armageddon."

Revelation 16:12-16

"Behold, the day of the LORD comes,

Cruel, with both wrath and fierce anger,

To lay the land desolate;

And He will destroy its sinners from it.

10 For the stars of heaven and their constellations

Will not give their light;

The sun will be darkened in its going forth,

And the moon will not cause its light to shine.

11 "I will punish the world for its evil,

And the wicked for their iniquity;

I will halt the arrogance of the proud,

And will lay low the haughtiness of the terrible.

12 I will make a mortal more rare than fine gold,

A man more than the golden wedge of Ophir.

13 Therefore I will shake the heavens,

And the earth will move out of her place,

In the wrath of the LORD of hosts

And in the day of His fierce anger."

Isaiah 13:9-13

12 "Let the nations be wakened, and come up to the Valley of Jehoshaphat;

For there I will sit to judge all the surrounding nations.

13 Put in the sickle, for the harvest is ripe.

Come, go down;

For the winepress is full,

The vats overflow—

For their wickedness is great."

14 Multitudes, multitudes in the valley of decision!

For the day of the LORD is near in the valley of decision.

15 The sun and moon will grow dark,

And the stars will diminish their brightness."

Joel 3:12-15

18 "And another angel came ... saying, "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe." 19 So the angel thrust his sickle into the earth and gathered the vine of the earth and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses' bridles, for one thousand six hundred furlongs."

Revelation 14:18-20

"I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, "Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! 17 For the great day of His wrath has come, and who is able to stand?"

Revelation 6:12-17

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. "

Matthew 24:29-31

"...it is a righteous thing with God to repay with tribulation those who trouble you, 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, 8 in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ."

2 Thessalonians 1:6-8

"But as the days of Noah were, so also will the coming of the Son of Man be. 38 For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. ... But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect."

Matthew 24:37-44

" The thief does not come except to steal, and to kill, and to destroy."

John 10:10

"Behold, I am coming as a thief."

Revelation 16:15

Sheep are not goats

Jesus said that there will be a judgment of people after the Second Coming in which people will be separated like and as sheep and goats.  The sheep enter the kingdom and the goats do not.

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divides his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. Matthew 25:31-33  41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was hungry, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal. Matthew 25:41-46

I used to hear the argument from Calvinists that goats cannot become sheep.  But we are not born saved, so we were goats before sheep. I think we should just look at the distinctions of sheep and goats with reference to the judgment.   It's true that goats can't become sheep in the natural realm, but that is not the point of the prophetic picture.  No one is born a sheep, if sheep represents a saved person, for all are born unsaved, and would be a goat, but it isn't about what you were when you were born, but what you are at the judgment.

Everyone, including Calvinists, have to deal with the basis of judgment, which appears to be how those judged treated the "brethren"--probably during the "great tribulation."  If we are justified by faith alone and not by works, one may try to make the argument that the sheep are those who have been born again and would act accordingly.  But what if one was born again and didn't act accordingly?    

It could be that how the sheep acted reveals that they responded positively to the gospel message of the brethren, and this is evident in their treatment of them.   But the story speaks of visiting in prison and being fed and clothed.  

It could be that Jesus identifies believers (the sheep) by that which is characteristic of them and does not address the possibility of a believer who acts in the manner of which the goats are accused.  Likewise, Jesus identifies the nonbeliever (the goats) by that which is characteristic of them.  You can see this in the writings of Paul when he gives certain vice/ sin lists of the unrighteous: " 9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." 1 Corinthians 6:9-10 

Believers should not behave as the unbelievers. The sheep have the opposite character.  They are saved people, and they have conduct often characteristic of a believer.  Jesus does tend to identify believers by their conduct.  

If this is about rewards, there is no reference to sheep who acted like goats and got something less than the sheep who acted like a sheep.  It seems Jesus is distinguishing saved from unsaved by what is characteristic of them, all other variables are not addressed. 

Goats cannot become Sheep in nature, but no one is born a sheep, but in the judgment, one will be one or the other.  Whichever one you are, there will be conduct characteristic to whichever one you are which is an identifier in judgment and determining factor in one's destiny.

Blasphemy of the Holy Spirit and Irresistible Grace

If "total depravity" is the condition whereby no one can respond to God apart from "irresistible grace," how can there be a sin such as "blasphemy of the Holy Spirit" that has no forgiveness (the "unpardonable sin")?  (Irresistible grace is divine enablement to respond positively to God, especially in faith to the saving message.  Such grace is necessary because of the total depravity of man, which says that man is too depraved to respond to God in a positive way.)   How can there be a sin without remedy when total depravity has no remedy except for irresistible grace?  If irresistible grace can deliver one from the state of total depravity, then why can't it deliver from the unpardonable sin?  If total depravity keeps one from believing and being saved until they receive irresistible grace, then how can blaspheme of the Holy Spirit done in the state of total depravity be beyond irresistible grace?  Does this mean irresistible grace is not able to save the one who committed the blasphemy of the Holy Spirit?  

The teachings of total depravity and irresistible grace don't seem to work with the consequence that blaspheme of the Holy Spirit causes, because why is it without remedy, especially if it is done in the state of total depravity which irresistible grace is supposed to remedy?  Why must there be a sin without remedy when total depravity keeps everyone lost until God gives them irresistible grace so they can be saved?  Blasphemy of the Holy Spirit, being the unpardonable sin, indicates human responsibility, and such a responsibility that total depravity and irresistible grace would deny. 

I believe there can be a hardness of heart of the unsaved that has no remedy. It's a state of heart that has become so hard that the truth no longer has an impact.   This blasphemy is not just about being a non-believer, because the consequence is said to be never forgiven. Does this mean there are degrees of "total depravity" that are more than God is able or willing to save?  It seems to me that blasphemy of the Holy Spirit argues against irresistible grace, because if one commits it, then God can't save even them by his so-called "irresistible grace."  It's a kind of "point of no return" of the conscience. 

31 "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32 Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. Matthew 12:31-32

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; 29 but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" Mark 3:28-29

Blasphemy of the Holy Spirit and the Mark of the Beast

 "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.  Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come." Matthew 12:31-32

I would be open to the idea of a consequence without remedy for the Christian that's not an eternal-life-issue, but what would that be? Could it be like being called "least" in the kingdom, as in Matthew 5:19: "Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven...".   Such a view would safeguard against the idea that one could be saved and yet later commit this blasphemy and lose their salvation.  

However,  Mark 3:29 speaks of the blasphemy of the Holy Spirit as having "eternal condemnation" as a result: "Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter;  but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" Mark 3:28-29

I have thought that there is a similarity between this blasphemy of the Holy Spirit and receiving the "mark of the Beast," which would be an eternal life issue.  For if one takes the mark of the Beast, they are eternally condemned, according to Revelation 14:9-11 (see below).  But what is it about the mark that this could be the case?  Maybe --however it is received by an individual--it involves a hardness of heart that can't respond to God, a kind of point of no return.  Maybe that's the case with blasphemy of the Holy Spirit: it involves a hardness of heart that will never respond to the truth, even after undeniable evidence, such as the Jews who saw the miracles of Jesus and yet rejected that they were the working of God.  I don't know if this is the solution, but I see this similarity, because whatever the "Mark" will be, if you receive it, there's no remedy, just like the blasphemy of the Holy Spirit.  

"Then a third angel followed them, saying with a loud voice, 'If anyone worships the beast and his image, and receives his mark on his forehead or on his hand,  he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.  And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.'" Revelation 14:9-11

And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. Matthew 12:27-28

The problem of a future rebuilt Jewish Temple

Some are opposed to the expectation of a future Jewish Temple in which there will be animal sacrifices because the Jewish Temple and sacrifices have been rendered obsolete after both the crucifixion of Christ and the change of the people for God from that of the nation of Israel to the Gentile-Jew Assembly, being the "Church."  Likewise, it's difficult to understand the need for sacrifices during the Millennium as revealed in Ezekiel chapters 40 through 48--which is why some will say that vision was an ideal never to be realized or it is somehow fulfilled in the Church.

The following scriptures are the basis for believing in a future temple during the time when the "abomination of desolation" (AOD) takes place:

¹⁵ "Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (whoever reads, let him understand), ... ²¹ For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. Matthew 24:15-21

Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, ⁴ who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. 2 Thessalonians 2:3-4

²⁷ And one week shall establish the covenant with many: and in the midst of the week my sacrifice and drink offering shall be taken away:

and on the temple shall be the abomination of desolations; and at the end of the time an end shall be put to the desolation. Septuagint / Daniel 9:27

Don't even some (or most) Preterists (who believe most prophecies have been fulfilled n the past, especially in the events surrounding AD70 and the destruction of Jerusalem and the temple) see a more literal fulfillment of Daniel's prophecy of the AOD in the temple in the events of AD70, which was some 40 years after the crucifixion and the establishment of a Church? It's just that Futurists believe that prophesied event (the AOD) is yet future and not in the past, and the Jewish Temple which was destroyed in AD 70 will be rebuilt (to some degree) for this event to happen.

I think it should be considered that the Animal sacrifices dealt with sin on a temporal, theocratic level for Israel.  They were not to be offered up just anywhere. 

And justification was always by faith in God and the coming Redeemer, for "Abraham believed God and it was accounted to him for righteousness."  

The destruction of the temple and Jerusalem was Divine judgment on the nation because of her rejection of Messiah--because they "did not know the time of your visitation" (Scripture below).

The destruction of the temple removed that place of God's special presence from among national Israel.

The temple and the sacrifices are not of any necessity to us he Church, because they only had a purpose or function in the theocracy of national Israel.  

If Ezekiel chapters 40 through 48 isn't written off as some unrealized ideal that could have been fulfilled after the Babylonians captivity, then the temple and sacrifices could have a temporal type of role with dealing with sin with reference to the functioning of the theocracy of national Israel.  This role doesn't and never did provide justification of the sinner before God, only for their continuation in the land as a special people for God's purpose.

Isn't it an argument of the Preterist that the AOD can't involve a future temple and sacrifices because of the work of the cross?

But doesn't even the Preterist believe the Abomination of Desolation was fulfilled in the Temple in the events of AD70, about 40 years after the Cross of Christ and the beginning of the new people, the Gentile-Jew Assembly? 

⁴¹ Now as He drew near, He saw the city and wept over it, ⁴² saying, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. ⁴³ For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, ⁴⁴ and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation." Luke 19:41-44

Remission of Sins and the Second Death

I believe to be released from the consequences of sin is to be justified and born again and finally glorified.  

If a person is not released from the consequences of sin in this life, he continues alienated from the life of God, and after this temporal existence, in the place of the "second death."  

The second death is destruction of soul and body apart from God.  

God is free and just to release one in this life from that death, since Christ suffered that death for sins. But if one does not believe in Christ for that salvation, they continue in that death, after this existence, in the place of the second death.  

To exist apart from God in that condition is the consequence, the destruction of both body and soul.