Sin

Sermon  •  Submitted
0 ratings
· 71 views
Notes
Transcript
Sermon Tone Analysis
A
D
F
J
S
Emotion
A
C
T
Language
O
C
E
A
E
Social
View more →

SECTION VIII

SIN

( CHAPTER 34

THE BIBLICAL CONCEPT OF SIN

The biblical concept of sin comes from a study of words used in both Testaments for sin. The terms are numerous, compared to the words for grace in the Bible. Only three words are needed to express grace (chen and chesed in the Old Testament and charis in the New). By contrast, there are at least eight basic words for sin in the Old Testament and a dozen in the New. Together they furnish the basic concepts involved in the doctrine.

I. IN THE OLD TESTAMENT

A.  chata

In all of its forms this basic word for sin occurs about 522 times in the Old Testament. Its basic meaning is to miss the mark and is equivalent to the Greek word hamartano. But missing the mark also involves hitting some other mark; i.e., when one misses the right mark and thus sins, he also hits the wrong mark. The idea is not merely a passive one of missing, but also an active one of hitting. It is used of moral evil, idolatry, and ceremonial sins. Some important references include Exodus 20:20; Judges 20:16; Proverbs 8:36; and 19:2.

B. Ra

Used about 444 times in the Old Testament, this word, equivalent to kakos or poneros, carries the basic meaning of breaking up or ruin. It often means calamities and is translated by the word “wicked’’ many times. It may indicate something injurious as well as something morally wrong (Gen. 3:5; 38:7; Jud. 11:27). In Isaiah 45:7 God is said to create light and darkness, well-being and ra. Some understand this to mean calamities and others, evil. If the latter, then it can only indicate that all things, including evil, are included in the plan of God, though the responsibility for committing sin rests on the creature, not the Creator.

C.  Pasha

The basic idea in this word is to rebel though it is usually translated by the word “transgression.” Notice 1 Kings 12:19; 2 Kings 3:5; Proverbs 28:21; and Isaiah 1:2.

D.  Awon

The word includes both the ideas of iniquity and guilt which in Hebrew thought were closely allied (1 Sam. 3:13). Note its use in connection with the Suffering Servant (Isa. 53:6), and in connection with a defiant sin Num. 15:30-31).

E.  Shagag

The word means to err or go astray as a sheep or a drunkard might do (Isa. 28:7). It refers to error for which the one committing it was responsible. Thus in the Law it implies that the one who goes astray was responsible for knowing what the Law commanded (Lev. 4:2; Num. 15:22).

F.  A sham

Almost all the uses of this word are found in connection with the ritual of the tabernacle and the temple in Leviticus, Numbers, and Ezekiel. Guilt before God is its principal idea. It designates the guilt and sin offerings and therefore includes both intentional and unintentional guilt (Lev. 4:13; 5:2-3).

G.  Rasha

Rarely used before the Exile, it occurs frequently in the Psalms, Ezekiel, and the Wisdom literature. It means wicked, the opposite of righteous (Ex. 2:13; Ps. 9:16; Prov. 15:9; Ezek. 18:23).

II.  Taah

This word means to wander away, to go astray, and the sin is deliberate, riot accidental, even though the person may not realize the scope of his sin. Notice Numbers 15:22; Psalms 58:3; 119:21; Isaiah 53:6; and Eze­kiel 44:10, 15.

From the word study we may draw certain conclusions about the Old Testament teaching on sin.

(1) Sin may take many forms, and because of the variety of words used, an Israelite could be aware of the particular form his sin took.

(2) Sin is that which is contrary to a norm, and ultimately it is disobedi­ence to God.

(3) While disobedience involved both positive and negative ideas, the emphasis is on the positive commission of wrong and not merely on the negative omission of good. Sin was not only missing the mark, but hitting the wrong mark.

II. IN THE NEW TESTAMENT

The New Testament employs at least a dozen basic words to describe sin.

A.  Kakos

Meaning bad, the adverb is sometimes used of physical badness, that is, disease (Mark 1:32), but the adjective usually indicates moral badness (Matt. 21:41; 24:48; Mark 7:21; Acts 9:13; Rom. 12:17; 13:3-4, 10; 16:19; 1 Tim. 6:10).

B.  Poneros

This is a basic term for evil and almost always indicates moral evil (Mart. 7:11; 12:39; 15:19; Acts 17:5; Rom. 12:9; 1 Thes. 5:22; Heb. 3:12;

2 John 11). It also is used of Satan (Matt. 13:19, 38; 1 John 2:13-14; 5:18; and possibly Matt. 6:13 and John 17:15) and of demons who are called evil spirits (Luke 11:26; Acts 19:12).

C.  Asebes

Meaning godless, this word appears mostly in 2 Peter and Jude meaning godless apostates. The unsaved are designated as ungodly (Rom. 4:5; 5:6). Occasionally it appears with other words for sin (1:18; 1 Tim. 1:9; I Peter 4:18).

D.  Enochos

The word means guilty and usually denotes someone whose crime is worthy of death (Matt. 5:21-22; Mark 14:64; 1 Cor. 11:27; James 2:10).

E.  Hamartia

This is the most frequently used word for sin, occurring in its various forms about 227 times. When a writer wanted one inclusive word for sin, he used this one. The metaphor behind the word is missing the mark, but, as in the Old Testament, this is not only a negative idea but includes the positive idea of hitting some wrong mark. When it is used in the Gospels it almost always occurs in a context that speaks of forgive­ness or salvation (Matt. 1:21; John 1:29). Other instructive references include Acts 2:38; Romans 5:12; 6:1; 1 Corinthians 15:3; 2 Corinthians 5:21; James 1:15; 1 Peter 2:22; 1 John 1:7; 2:2; Revelation 1:5.

F.  Adikia

This refers to any unrighteous conduct in the broadest sense. It is used of unsaved people (Rom. 1:18), of money (Luke 16:9), of parts of the human body (Rom. 6:13; James 3:6), and of actions (2 Thes. 2:10).

G. Anomos

Often translated “iniquity,” the word means lawless. It concerns break­ing the law in the broadest sense (Matt. 13:41; 24:12; 1 Tim. 1:9). Eschatologically, it refers to the Antichrist, the lawless one (2 Thes. 2:8).

H.  Pars bates

Meaning transgressor, this word usually relates to specific violations of law (Rom. 2:23; 5:14; Gal. 3:19; Heb. 9:15).

I.   Agnoein

This may refer to the ignorant worship of other than the true God (Acts 17:23; Rom. 2:4), but such ignorance makes one guilty and in need of atonement (Heb. 9:7).

J.   Planao

To go astray in a culpable sense is the meaning of this word (1 Peter 2:25). People can deceive others (lead them astray) (Matt. 24:5-6); peo­ple can deceive themselves (1 John 1:8); and Satan leads the whole world astray (Rev. 12:9; 20:3, 8).

K.  Paraptoma

The idea in this word is falling away, and in most occurrences it is deliberate. Paul uses the word six times in Romans 5:15-20. See also Matthew 6:14; 18:35; 2 Corinthians 5:19; Galatians 6:1; Ephesians 2:1; and James 5:16.

L.  Hypocrisis

The word incorporates three ideas: to interpret falsely as an oracle might do; to pretend as an actor does; and to follow an interpretation known to be false. These ideas seem to blend in the account of Peter’s defection in Galatians 2:11-21. False teachers of the end times will interpret falsely, pretend to be what they are not, and many will follow their teaching (1 Tim. 4:2). Hypocrites first deceive themselves into making wrong right; then they deceive others. This is the terrible nature of this sin.

Several conclusions may be drawn from the New Testament word study.

(1)  There is always a clear standard against which sin is committed.

(2) Ultimately all sin is a positive rebellion against God and a trans­gression of His standards.

(3) Evil may assume a variety of forms.

(4) Man’s responsibility is definite and clearly understood.

111. IN A DEFINITION

Sin may properly be defined by using all these descriptive words for its various forms as recorded in the Old and New Testaments. Such a definition would be accurate though lengthy. Indeed, it might be a good idea to define it thus: sin is missing the mark, badness, rebellion, iniquity, going astray, wickedness, wandering, ungodliness, crime, law­lessness, transgression, ignorance, and a falling away.

More briefly sin has generally been defined as lawlessness (from I John 3:4). This is an accurate definition as long as law is conceived of in its broadest sense, that is, defection from any of God’s standards. Strong furnishes an example when he defines sin as “lack of conformity to the moral law of God, either in act, disposition, or state” (Systematic Theology, [Philadelphia: Judson, 1907] p. 269).

Sin may also be defined as against the character of God (from Rom. 3:23) where the glory of God is the reflection of His character). Buswell defines sin in this way: “Sin may be defined ultimately as anything in the creature which does not express, or which is contrary to, the holy character of the Creator” (A Systematic Theology, [Grand Rapids: Zondervan, 1962], 1:264).

Certainly the chief characteristic of sin is that it is directed against God. (This may be expressed in relation to God’s Law as well.) Any definition that fails to reflect this is not a biblical one. The cliché that categorizes sins as against self, against others, or against God fails to emphasize the truth that all sin is ultimately against God (Ps. 51:4; Rum. 8:7).

Let not our word and definition study sidetrack us from remembering how terrible sin is in the sight of a holy God. Habakkuk said it succinctly:

“Thine eyes are too pure to approve evil, and Thou canst not look on wickedness with favor” (Hab. 1:13). And sin is so damaging that only the death of God’s Son can take it away (John 1:29).

( CHAPTER 35 )

CHRIST’S TEACHING CONCERNING SIN 

When one surveys the teaching of our Lord concerning sin, at least two things stand out. One is the sheer number of references He makes to the subject both in His direct teaching as well as in His parables. In spite of this, we usually do not think of sin as one of Christ’s principal emphases. Yet it was. Second, His teaching on sin was very specific as will be seen as the teaching is developed. In other words, on this subject of sin Christ had a lot to say, and He said it in specific detail.

I. SOME SPECIFIC SINS

Our Lord used all the major words for sin and in so doing He specified a number o~ sins. The following is a list of the individual sins He men­tioned in His teaching.

A.  Sacrilege (Mark 11:15-18)

In cleansing the temple of the money changers, He condemned their sin of sacrilege (that is, violating the temple which was consecrated to God and showing irreverence toward hallowed things). Christ cleansed the temple at the beginning and end of His ministry (see also John 2:12-16).

B.  Hypocrisy (Malt. 23:1-36)

In His scathing condemnation of the hypocrisy of the Sadducees, scribes, and Pharisees, our Lord pointed out several specific ways they showed that hypocrisy.

(1) They did not practice what they preached (vv. 1-4).

(2) They sought to exalt themselves by encouraging the adulations of the people (vv. 5-12).

(3) They escaped performing their oaths trying to make a difference between swearing by the temple and swearing by the gold of the temple (vv. 16-22).

(4) They scrupulously tithed but neglected to promote justice (v. 23).

(5) Outwardly they appeared to be righteous, but inwardly they were hypocrites (v. 25).

C.  Covetousness (Luke 12:15)

Sensing this was the root problem of the man who wanted the Lord to settle a dispute he had with his brother, the Lord warned the crowd against the sin of greed.

D.  Blasphemy (Matt. 12:22-37)

By ascribing the miracles of Christ to the power of Satan, the Pharisees were blaspheming. However, they could right the situation by a correct confession of Christ.

E.  Transgressing the Law (Matt. 15:3-6)

To avoid having to care for aged parents, the scribes devised a way to dedicate the money that would have been used for that purpose to the temple, eventually to receive it back. This, the Lord said, was a direct violation of the commandment to honor parents.

F.  Pride (Matt. 20:20-28; Luke 7:14)

Pride of position or seeking places of honor has no place in the life of the true servant.

G.  Being a Stumbling Block (Malt. 18:6)

Doing something that might cause others to sin is itself a sin.

H.  Disloyally (Malt. 8:19-22)

Putting comforts or even proper duties before loyalty to Christ is sin.

I.   Immorality (Matt. 5:27-32)

This sin can be committed in the body, in the heart, or in marriage.

J.   Fruitlessness (John 15:16)

Because believers have been chosen to bear fruit, not to do so would be contrary to God’s purpose.

K.  Anger (Matt. 5:22)

Anger, the Lord cautioned, can lead to murder.

L.  Sins of Speech (Matt. 5:33; 12:36)

The Lord warned against perjuring oneself by failing to keep a promise made under oath. He also said that we shall be accountable for all our useless words.

M. Showing Off (Matt. 6:1-18)

Parading one’s supposed piety is sin. This may be done in doing good things like almsgiving, prayer, and fasting but doing them with a view to attracting praise from men rather than approval from God.

N.  Lack of Faith (Matt. 6:25)

Having anxiety concerning one’s needs shows lack of faith in God’s provision.

0.   Irresponsible Stewardship (Matt. 25:14-30; Luke 19:11-27)

Both parables illustrate the need for responsible stewardship on the part of Christ’s followers. The talents represent different abilities given to different people, while the minas which were distributed equally rep­resent the equal opportunity of life itself. The servants who did not use their abilities and opportunities were condemned for their irresponsible conduct.

P.  Prayerlessness (Luke 18:1-8)

We ought to pray at all times and never lose heart.

I am sure this list could be lengthened, but it certainly demonstrates how many particular sins the Lord spoke of.

II. SOME CATEGORIES OF SIN

These many specific sins may be grouped under certain categories.

A.  Violations of the Mosaic Law

“Corban” illustrates this category well (Mark 7:9-13). Corban is the transliteration of a Hebrew word meaning a “gift.” If a son declared that the amount needed to support his parents was Corban, the scribes said he was exempt from his duty to care for his parents, a duty which the Law commanded. Apparently he was not really obligated to devote that sum to the temple but could use it himself.

B.  Open Sins

While all sins are sinful, not all sins are of equal magnitude. Some sins are truly more sinful than others. The Lord affirmed this in His teaching on the speck and log (Matt. 7:1-5) and when He said that Caiaphas’ sin of delivering Christ to the authorities was greater than Pilate’s (John 19:11).

Some examples of open sins which are often of greater magnitude include sins of speech, especially those which show defiance of Christ’s claims (Mart. 12:22-37) and open opposition and rejection of God’s messengers (21:33-46).

C.  Wrong Inward Attitudes

Outward actions bespeak inner attitudes and character, and the Lord often put His finger on the inward root of sin. Notice Luke 12:13-15 and Matthew 20:20-22.

B.  Leaven

Everywhere in the Bible, leaven typifies the presence of impurity or evil (though some understand Matt. 13:33 to be an exception where leaven indicates the growth of the kingdom through the power of the Gospel). However, unquestionably when Christ warned of the leaven of the Pharisees or Sadducees or Herodians, He was referring to something sinful.

1. Of the Pharisees. The leaven of the Pharisees was externalism. Though outwardly they were righteous (Matt. 5:20), knowledgeable about the Scriptures (23:2), tithers (Luke 18:12), those who fasted (Matt. 9:14) and prayed (Luke 18:11), inwardly they were unclean, and our Lord de­nounced their leaven of hypocrisy (Matt. 23:14, 26, 29; Mark 8:15; Luke 12:1).

2. Of the Sadducees. Their leaven was spreading false doctrine. Their beliefs were rooted in the senses; therefore, they did not believe in the existence of angels or in resurrection. Our Lord did not denounce this so often, for false teaching is in itself something more apparent because it is more difficult to hide (Matt. 16:6).

3. Of the Herodians. Their leaven was secularism and worldliness. As a party they supported Herod and the Roman rule which gave him his power. Thus they sought to use worldly power to promote “spiritual” ends, and Christ warned against this (Mark 8:15).

These same sins—externalism, false doctrine, and worldly methods—are all too apparent in some groups’ today. And our Lord’s warning against them is all too relevant.

III. SOME SOURCES OF SIN

A.  Satan

Christ was acutely aware of the power, program, and procedures of Satan. Some have tried to suggest that the Lord really did not believe in the reality of Satan but was accommodating the ignorances of the people when He taught about Satan. However, He spoke of Satan on occasions when there was no need to unless He believed Satan actually existed (e.g., Luke 10:18). Our Lord acknowledged Satan as the ruler of this world (John 12:31), the head of his own kingdom (Mart. 12:26), the father of rebellious people (John 8:44), the father of lies (v. 44), the evil one who opposes the reception of the Gospel (Mart. 13:19), the enemy who sows tares among the good seed (v. 39), and thus the one who causes people to do these things which he promotes.

B.  The World

Satan’s world stands in opposition to God’s people and promotes Satan’s purposes. So the world system is a source of sin when anyone conforms to it (John 15:18-19).

C.  The Heart

Often the Lord emphasized that what a person does externally is a reflection of what is in his heart (Matt. 15:19).

IV. THE UNIVERSALITY OF SIN

In a direct statement the Lord said that only God is good and no human is (Matt. 19:17). He stated that His chosen disciples were evil (Luke 11:13), even though He recognized that they could do good things. Sin alienates people from God, and all are sinners.

V. SOME CONSEQUENCES OF SIN

A.  It Affects Destiny

Sin causes people to be lost (Matt. 18:11; Luke 15:4,8,24). If unforgiv­en it causes them to perish (John 3:16). It brings people into judgment (Luke 12:20).

B.  It Affects the Will

The Lord made it clear that the Pharisees were slaves to the desires of the devil (John 8:44). When He announced His mission in the synagogue iii Nazareth, He indicated that one thing He came to do was to free the captives (Luke 4:18), apparently a reference to those who were spiritually captive, since the Lord did not effect the release of those who were jailed.

C.  It Affects the Body

Of course not all sickness is the result of sin (John 9:3), but some evidently is. The Lord indicates this in the case of the man who was healed at the Pool of Bethesda (5:14). Notice also Matthew 8:17.

B.  It Affects Others

The sins of the scribes affected widows and others who followed their traditions (Luke 20:46-47). Clearly the sin of the prodigal son affected his father (15:20). Additionally, the sins warned against in the Sermon on the Mount all have their effect on others. No one can sin in total isolation.

VI. THE FORGIVENESS OF SIN

A.  The Basis for Forgiveness

At the beginning of Christ’s ministry John the Baptist announced the purpose of it when he pointed to Jesus as the Lamb of God who takes away the sin of the world (John 1:29). The Lord Himself made it clear that His death was the basis for forgiveness (Matt. 20:28; 26:29).

B.  The Ramification of Forgiveness

Forgiven people should forgive others. This is a recurring theme in the Lord’s teaching (6:14-15; 18:21-35; Luke 17:3-4).

VII. THE ESCHATOLOGY OF SIN

In His great eschatological discourse, the Lord detailed the future out-working of sin in the coming period of Tribulation on this earth (Matt. 24:1-28).

A.  In International Affairs

Sin will be the cause of wars during the Tribulation days (vv. 6-7).

B.  In Personal Affairs

Sin will cause people to betray one another and to hate one another (vv. 10, 12).

C.  In Spiritual Affairs

The Tribulation period will be a time of intense spiritual deception. Many false religious leaders will deceive people with miraculous signs that they will be empowered to perform (vv. 5, 11, 24), and the Antichrist will bring false religion to its zenith when he sits in the temple in Jerusalem demanding to be worshiped (vv. 15-2 1). During this time evil will be more open and more damaging than at any other time in history.

To sum up: Our Lord’s teaching covered many aspects of sin empha­sizing both the variety and specifics of sin. He always underscored man’s personal responsibility for sin, and His teaching was laced with the practical ramifications of sin.

( CHAPTER 36 )

THE INHERITANCE OF SIN

I. A DEFINITION

Inherited sin is that sinful state into which all people are born.

Theologians have used several labels to describe this concept.

(1) Some call it, as the title of this chapter, inherited sin. This empha­sizes the truth that all people inherit this sinful state from their parents, and their parents from their parents, all the way back to Adam and Eve.

(2) Others call it the sin nature which focuses on the fact that sin has corrupted our entire nature. The term “sin nature” provides a clear contrast between that root nature and its fruits (which are particular acts of sin). (3) Still others prefer the term original sin because Adam’s original sin produced that moral corruption of nature which was transmit­ted by inheritance to each succeeding generation.

II. SCRIPTURAL EVIDENCE

The Bible clearly states that all aspects of man’s being are corrupt. “By nature” we are children of wrath—that is, objects of wrath (Eph. 2:3). By actions we are also objects of God’s wrath, but this verse refers to something innate. Psalm 51:5 indicates that this is something we have from conception, not something acquired by actions during our lifetimes.

Every facet of man’s being is affected by this sin nature. (1) His intellect is blinded (2 Cot. 4:4). His mind is reprobate or disapproved (Rom. 1:28). His understanding is darkened, separated from the life of God (Eph. 4:18). (2) His emotions are degraded and defiled (Rom. 1:21, 24, 26; Titus 1:15). (3) His will is enslaved to sin and therefore stands in opposition to God (Rom. 6:20; 7:20).

III. TOTAL DEPRAVITY

The scriptural evidence provides the basis for what has been commonly called total depravity. The English word “depravity” means perverted or crooked. It is not used in the translation of the King James Version, but some modern translations do use it to translate adokimos in Romans 1:28. This word means “not standing the test,” and gives us a clue as to how to define the concept of depravity. Depravity means that man fails the test of pleasing God. He denotes his unmeritoriousness in God’s sight. This failure is total in that (a) it affects all aspects of man’s being, and (h) it affects all people.

Negatively, the concept of total depravity does not mean (a) that every person has exhibited his depravity as thoroughly as he or she could; (b) that sinners do not have a conscience or a “native induction” con­cerning God; (c) that sinners will indulge in every form of sin; or (d) that depraved people do not perform actions that are good in the sight of others and even in the sight of God.

Positively, total depravity means (a) that corruption extends to every facet of man’s nature and faculties; and (b) that there is nothing in anyone that can commend him to a righteous God.

total depravity must always be measured against God’s holiness. Relative goodness exists in people. They can do good works which are appreciated by others. But nothing that anyone can do will gain salvation­al merit or favor in the sight of a holy God.

IV. THE PENALTY CONNECTED WITH INHERITED SIN

The penalty that is particularly related to inherited sin is spiritual death. Now death always indicates a separation of some kind, so spiritual death means a separation from the life of God in this present life (Eph. 2:1-3). If this condition continues unchanged throughout life, then eternal death or the second death follows (Rev. 20:11-15).

Cut flowers well illustrate living human beings doing good things but who nevertheless are spiritually dead. Is the blossom that has been cut from the plant alive or dead? At first it is beautiful, fragrant, and in combination with other cut flowers may grace the finest home, church, or occasion. It looks alive; it is useful; but it is in reality dead, for it has been severed from the life of the plant which produced it. At this point the illustration breaks down, for it is not possible to give the flower new and eternal life, something God can do for the one who believes in the Lord Jesus.

V. THE REMEDY FOR INHERITED SIN

God’s remedy is twofold: (a) new life in Christ on believing, which judges the flesh (Rom. 8:1; Gal. 5:24); and (b) the gift of the Holy Spirit which empowers the believer to live free from the dominion of that old life.

VI. THE TRANSMISSION OF INHERITED SIN

The label itself indicates how original sin is transmitted from one genera­tion to the next and the next and the next. We inherit it from our parents as they did from theirs, and so on back to the first parents, Adam and Eve. After they sinned they could only propagate after their kind; that is, their children were sinners by birth (Gen. 4:1; Ps. 51:5; Rom. 5:12). This means that everyone born into this world is a sinner. No one is born good, nor is anyone born partly good and partly sinful. All are equally sinful in God’s sight. If this were not so, then those who were, say, only 50 percent sinful would need only 50 percent of God’s salvation.

VII. THE REMEDY FOR INHERITED SIN

The remedy is twofold. (1) Redemption includes a judgment on the sin nature so that the believer is no longer bound to serve sin (6:18; 8:1; Gal. 5:24). All that which belongs to the old life has been crucified with Christ. Death always means separation; therefore, His death separated us from the dominion of original sin. (2) However, the old is not eradicated until the resurrection; therefore, God has given us His Huh’ Spirit to give us victory over sin in daily life.

We are separated from the dominion of sin by Christ’s death, and we are free from its domination by the power of the Spirit.

VIII. SOME ATTACKS AGAINST THIS DOCTRINE

A.  Pelagianism

Pelagius, a monk from Britain, who preached in Rome around A.D. 400, believed that since God would not command anything which was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin. He taught that man was created neutral—neither sinful nor holy—and with the capacity and will to choose freely either to sin or to do good. Everyone is born in the same condition as Adam before the Fall; only now man has before him Adam’s bad example. But Adam in no way transmitted a sin nature or the guilt of his sin to his posterity. Man has a will that is free, and sin comes from the separate acts of man’s will. Man is also free to do good works, and all of his good deeds come from the unassisted capabilities of his human nature. Thus Pelagianism exaggerates the merit of works and their efficacy in salvation.

B.  Semi-Pelagianism

Pelagius’ teaching was opposed by his contemporary, Augustine, who emphasized man’s total inability to achieve righteousness and therefore his need for sovereign grace alone. Semi-Pelagianism is a mediating position between Augustinianism (with its strong emphasis on predesti­nation and man’s inability) and Pelagianism (with its insistence on man s complete ability). Semi-Pelagians teach that man retains a measure of freedom by which he can cooperate with the grace of God. Man’s will has been weakened and his nature affected by the Fall, but he is not totally depraved. In regeneration man chooses God who then adds His grace. The Roman Catholic church’s doctrine of sin is semi-Pelagian. Original sin is eliminated in water baptism.

C.  Socinianism

This movement, named after Lelio Socinus (1525-62) and his nephew Faustus (1539-1604), was the forerunner of Unitarianism. Its teachings include a denial of the deity of Christ, a denial of predestination, original sin, total inability, and penal substitution.

B.  Arminianism

Though the views of Jacobus Arminius (1560-1609) were not so divergent from traditional Reformed theology, those of his successors were increas­ingly so. Arminianism teaches that Adam was created in innocency, not holiness, that sin consists in acts of the will, that we inherit pollution from Adam but not guilt nor a sin nature, that man is not totally depraved, that man has the ability to ability to do good and to conform to God’s will in this life so as to be perfect, and that the human will is one of the causes of regeneration. Wesleyan theology, sometimes called evangelical Armini­anism, holds similar views on the subjects of Adam’s sin and man’s ability, though it differs in other points.

E.  Neoorthodoxy

In general, neoorthodoxy takes sin very seriously. It is defined as self-centeredness, rather than God-centeredness. However, the account of Adam~ s sin in Genesis 3 is not historical in that it was an actual event that happened at a certain time and in a particular place. Adam was not a real individual who actually lived on this earth, yet Adam represents man at every stage of his development. The story of Adam’s fall is the story of all of us. With such a view of biblical history, there can be no connection between the sin of Adam and his posterity.

( CHAPTER 37 )

THE IMPUTATION OF SIN

1. THE MEANING OF IMPUTATION

To impute means to attribute or reckon or ascribe something to someone. It is not mere influence but involvement that is at the heart of the concept.

The Old Testament provides several examples of imputation. Leviti­cus 7:18 and 17:4 indicate that lack of blessing and guilt were ascribed to the Israelite who did not follow the prescribed ritual in the offerings. In 1 Samuel 22:15 and 2 Samuel 19:19, KJV, are pleas not to impute something to certain individuals. In Psalm 32:2 David expresses the happiness of the person to whom the Lord does not impute iniquity. In all these cases imputation includes some kind of involvement, not mere influencing.

The New Testament refers several times to imputation in the Old Testament. Paul states that sin is not imputed as a specific violation of a legal code when there is no law (Rom. 5:13). He refers to the righteous­ness God imputed to Abraham when he believed and to the righteous­ness David knew when he confessed his sin (chap. 4). James also refers to Abraham’s imputed righteousness (James 2:23). The death of Christ enabled God not to impute man’s sins against him (2 Cor. 5:19).

The Letter to Philemon contains what is probably the most beautiful illustration of imputation. Paul tells Philemon that if his slave Onesimus owes anything to reckon it to Paul’s account. In other words, any debt Onesimus might have incurred would be charged against Paul’s account and Paul would pay it. Similarly, our sins were attributed, ascribed, reckoned to Christ, and He paid our debt fully.

II. THREE BASIC IMPUTATIONS

Theologians have generally recognized three basic imputations.

A.  The Imputation of Adam’s Sin to the Race (Rom. 5:12-21)

This is the one that concerns us in this section on sin, and we shall return to a full discussion of it.

B.  The Imputation of Man’s Sin to Christ (2 Cor. 5:19; 1 Peter 2:24)

  1. The Imputation of Christ’s Righteousness to Believers (2 Cor. 5:21)

III. THE IMPUTATION OF ADAM’S SIN

A.  The Central Passage (Rom. 5:12)

The concept of imputed sin arises from interpreting the meaning of “all sinned” at the end of verse 12.

Some understand it to mean that each individual sins personally and because of these sins people die. “Sinned refers to actual sins (cf. 3:23) viewed as, an individual expression and endorsement of Adam’s rep­resentative act” (Leslie C. Allen, “Romans,” A New Testament Commentary, ed. by Howley, Bruce, and Ellison [Grand Rapids: Zondervan, 1969], p. 352). However, babies die even though they have not commit­ted sins personally. Also, “all sinned” is connected with the one man, Adam, through whom sin entered the world. The verse does not say that Adam sinned and others sin also. Five times in 5:15-19 Paul states that condemnation and death reign over all because of the one sin of Adam, not because of the various sins of all of us.

Some understand the meaning as “all are sinners” or “all are sinful.” However, the word is an active voice verb (all did something), not a noun or adjective (all are something). Of course, it is true that all are sinners, but that is not the meaning of “all sinned” in this verse. Shedd’s objections to the meaning “all are sinful” are much to the point. He observes that such an interpretation would be contrary to the invari­able usage of the active voice of the verb, and it would require the addition of the verb “to be” (Dogmatic Theology [New York: Scribner, 1891], 2:183-5).

Barthians understand this to mean that sin is part of the experience of all people, but since they do not believe Adam was an actual person or that his sin was an actual time-space event, there can be no connection between Adam and the race. To them, this verse says nothing about original sin nor about imputed sin.

All sinned when Adam sinned. This seems to be the only meaning that does justice to the verb and its relationship to the preceding part of the verse. “The tense of the verb indicates a distinct historic entrance.

Physical death came to all men but not because they were all in the process of individually sinning. All men did sin (except for infants dying in infancy) experientially. But Paul is not talking about that here. The sin of all is centered in that of the one man Adam” (A. Berkeley Mickelsen, “Romans,” The Wycliffe Bible Commentary, edited by Pfeiffer and Harrison [Chicago: Moody, 1962], p. 1197).

B.  The Relation between Adam and the Race

Though Paul clearly states the fact that all men sinned when Adam sinned, the question remains, how did they do so? What is the relation between Adam and the race?

Historically, two answers have been given. They are commonly la­beled as (a) the federal or representative view, and (b) the seminal or realistic or Augustinian view.

1. The representative view. This views Adam as the representative of the whole human race so that when Adam sinned his sin became the ground of condemnation of his race. No one but Adam actually committed that first sin, but since Adam represented all people, God viewed all as involved and thus condemned. The word “federal” means covenant and indicates that Adam was appointed to represent the race in the so-called Covenant of Works. Because the covenant head sinned, the guilt of his sin was imputed to each of his posterity. Hosea 6:7 is cited as a reference to this covenant.

2. The seminal view. The seminal, realistic, or Augustinian view sees Adam as containing the seed of all his posterity so that when he sinned, all actually sinned. Mankind was not merely represented by Adam but was actually organically joined to Adam. “Paul’s concept of racial solidarity seems to be a universalizing of the Hebrew concept of family solidari­ty. A tragic picture of family solidarity is seen in Joshua 7:16-26, where Achan is discovered as the cause of Israel’s defeat at Ai. Achan blamed no one else. . . . But in the administration of the punishment everything connected with Achan was blotted out of Israel” (Mickelsen, Wycliffe Bible Gommentary, p. 1197-8). Hebrews 7:9-10 fur­nishes another example of the seminal or germinal concept in the human race. The writer plainly states that Levi, though not born until almost 200 years later, actually paid tithes in his great-grandfather Abraham. The ancestor, Abraham, contained his descendant, Levi. Similarly, our ances­tor, Adam, contained all of us, his descendants. Therefore, just as Levi did something in paying the tithe, so we did something in sinning in Adam.

Thus Adam’s sin was imputed to each member of the human race because each member of the human race actually sinned in Adam when Adam sinned.

I came across an illustration of imputation in a sad experience a former student had. This man, Bill, shared the expenses of a ride home at Christmastime in Joe’s car. On the way another car went through a stop sign and hit Joe’s car broadside. At the time of the accident Joe was driving and Bill was asleep in the car. Because Bill was seriously and permanently injured, he sued to collect damages from the owner of the other car. But that owner (or his insurance company) tried to prove negligence on Joe’s part. Bill’s attorney wrote to him in part as follows: and if the jury finds that he [Joe] was negligent, it will undoubtedly be imputed to you, and you cannot recover. I don’t think that there is anything that we can do to change that situation now.”

What linked Bill to Joe and to Joe’s possible negligence? It was the fact that Bill had shared expenses. Money joined Bill to Joe and to Joe’s actions. Humanity joined all of us to Adam and to Adam’s sin. We all share in Adam’s sin and Adam’s guilt. We are all equally guilty and in need of a remedy for our sin.

IV. THE TRANSMISSION OF IMPUTED SIN

Imputed sin is transmitted directly from Adam to each individual in every generation. Since I was in Adam, Adam’s sin was imputed to me directly, not through my parents and their parents. Imputed sin is an immediate imputation (that is, directly, not through mediators between Adam and me).

This contrasts with how the inherited sin nature is transmitted. It comes to me from my parents, and theirs from their parents, and so on back to Adam. Inherited sin is a mediate transmission since it comes through all the mediators of generations between Adam and me. Charted, the contrast looks like this. 


 

V. THE PENALTY OF IMPUTED SIN

Physical death is the particular penalty connected with imputed sin (Rom. 5:13-14). The particular penalty connected with inherited sin, you remember, is spiritual death.

VI. THE REMEDY FOR IMPUTED SIN

The remedy for imputed sin is the imputed righteousness of Christ. The moment anyone believes, Christ’s righteousness is reckoned or imputed to that individual. As all are in Adam, so all believers are in Christ, and being in Him means that His righteousness is ours.

A vivid illustration of this came to me in my student days. A criminal in the state penitentiary was soon to be executed for murder. His story received an uncommon amount of publicity because he had willed that the cornea of one of his eyes should be used in what was then the very new procedure of corneal transplant. Further, the recipient was designat­ed prior to the criminal’s execution, and indeed the two men met before the execution was carried out. This made great human interest copy for the media.

In due time the murderer was put to death. His cornea was taken from his body, and by the miracle of medicine transplanted into the eye of a blind man who then could see. Now suppose some policeman should have tried to arrest that man who received the cornea and have him executed because he had the cornea of a murderer. Any judge would say, “But that cornea which formerly was in the body of a murderer is now in the body of a man who is righteous before the law. Therefore, the cornea is as righteous as the man is.” And that illustrates my point. I was in Adam and justly condemned to die because I sinned when he sinned. But by a miracle greater than any surgical procedure, I was placed in Jesus Christ. And now I am righteous because He is righteous and can stand before a holy God uncondemned. From being in Adam to being in Christ—that’s my story by the miracle of His grace.

( CHAPTER 38 )

PERSONAL SINS

The area of personal sin is likely the first one most people would think about when they think about sin. Of course, they say, sin is real because people sin. But sin is also a reality because we have inherited a sin nature and Adam’s sin was imputed to us. Yet it is true that our personal sins bring home the reality of sin.

I. SOME SCRIPTURAL EVIDENCE

In Romans 3:9-18 Paul demonstrates the condemnation of all people on the basis of their committing sins personally. The condemnation is universal and based on evil acts of both word and deed. People are corrupting, deceitful, uncharitable, blasphemous, murderous, oppres­sive, quarrelsome, and impious.

Many passages name specific sins. Notice lying in 1 John 1:6, partiality in James 2:4, carnality in 1 Corinthians 3:1-4, and the list in Galatians 5:19-21 which includes sorcery, immorality, factions, and envy.

II. SOME CHARACTERISTICS OF PERSONAL SINS

A.  Their Universality

All commit sins personally except infants. James makes that very clear when he states that we all stumble in many ways (James 3:2). Before Paul lists those sins in Romans 3 he says that all, both Jews and Gentiles, are under sin (v. 9). After the list he repeats that fact, declaring that all are coming short of the glory of God (v. 23).

B.  Their Overtness

Personal sins are not only those which are committed overtly but also those that are committed in our thoughts. Immorality, envy, greed, and idolatry are examples of sins which occur in our thought lives (and also may erupt in specific actions). See Matthew 5:27-28; 2 Corinthians 10:5; and Colossians 3:5-6.

Furthermore, sins of omission, which are not overt, are as sinful as sins that are actually committed (James 4:17).

C.  Their Classification

The Lord ranked Caiaphas’ sin in delivering Him to Pilate greater than Pilate’s sin. But this did not excuse Pilate, for if there is greater sin (Caiaphas’) there must also be lesser sin (Pilate’s). As a governmental agent Pilate could only do what God allowed his government to do. Caiaphas as high priest had greater light and thus greater responsibility.

The Old Testament distinguished sins of ignorance from defiant sins. Defiant sins were, literally, sins with a high hand; that is, sins with a raised, clenched fist in defiance of God and His commands. For such sins there was no acceptable offering (Num. 15:30-31). An example of a defiant sin follows in the account of a man gathering wood on the Sabbath in defiance of God’s clear command. By contrast, the sin offering atoned for sins of ignorance; that is, sins done unintentionally out of weakness or waywardness (Lev. 4:2). Some examples included withholding evidence when called on to testify; accidental ceremonial defilement because of contact with an unclean animal or person; and inability to fulfill a rash vow (5:1-4).

The New Testament counterpart to this Old Testament classification contrasts sins committed against much light as compared to sins against little light (Luke 12:47-48).

Other classifications include the unpardonable sin (Matt. 12:31-32) and a sin unto death (1 John 5:16).

The Roman Catholic church distinguishes venial sins (pardonable sins) and mortal sins (death-bringing sins). A person commits a venial sin when h~ transgresses the law of God in an unimportant matter. Such a sin is forgiven easily, even without confession. Only the sacrament of penance can forgive a mortal sin. This teaching is not a scriptural one.

In an analogous fashion those who believe that a child of God can lose his salvation also make distinctions between sins which are not so bad and which most believers commit sometime but which do not cause the loss of salvation, and sins which are bad enough to cause the loss of salvation. What sins belong to each of those categories is usually determined very Subjectively.

III. THE TRANSMISSION OF PERSONAL SINS

Strictly speaking, personal sins are not transmitted from one individual or generation to another. Each person commits his own sins. Affects of personal sins are transmitted in the sense that our sins do affect others, but each must suffer consequences for his own sins.

IV. THE RESULT OF PERSONAL SINS

If we need one idea to describe the result of all personal sins it would be the loss of fellowship. The unbeliever has no fellowship with God because of his sins, and the believer who has been brought into the fellowship of God’s family loses the enjoyment of that fellowship when he sins. He is not expelled from the family though he may lose some of the privileges of being in the family. When he confesses and is forgiven, he is restored to fellowship.

V. THE REMEDY FOR PERSONAL SINS

The remedy is forgiveness. For the unbeliever who receives Christ that forgiveness covers all the guilt of his sins (Eph. 1:7). For the believer, that forgiveness restores the enjoyment of fellowship in the family of God (1 John 1:9). Or to put it another way, judicial forgiveness brings the unbeliever into the family of God, while family forgiveness restores the temporarily broken relationship within the family.

( CHAPTER 39 )

THE CHRISTIAN AND SIN

I. THE STANDARD FOR THE BELIEVER

Becoming a Christian does not exempt one from sinning nor from obedi­ence to the law of Christ. To say it does is to fall into one or both of the common errors concerning the Christian and sin. The one is a false perfectionism and the other antinomianism.

Unbiblical perfectionism teaches that the believer does not sin at all because he has rooted out the principle of sin. No believer can experi­ence this kind of sinless perfection until the resurrection when he will be free from the sin principle within. A modified form of sinless perfection (foes not include eradication of the sin nature but teaches that a Christian an live without practicing sin for some period of time. But not practicing sin not only means not committing sin but also practicing and conforming to the will of God. Sinless perfection involves more than the absence of sin. In reality, the biblical doctrine of perfection means ripeness, maturi­ty, fullness, completeness. Biblical perfection does not stand in contrast with sinfulness but with immaturity, and biblical perfection is something expected of a believer here on earth. (An excellent discussion of the biblical doctrine was written by W.H. Griffith Thomas, “The Biblical Teaching Concerning Perfection,” The Sunday School limes, July 22, 1944, pp. 515-6.)

Antinomianism teaches that the Christian is not bound by the law. Antinomianism’ s concept of freedom from law often leads to license. Antinomianism is sometimes equated with Christian liberty, a wrong equation. The opposite of liberty is slavery, and the believer has been brought from slavery to sin to a position of freedom from that slave~ in Christ. The opposite of antinomianism is obedience to law. Which law, for there have been several throughout biblical history? For the believer today it is the law of Christ (Gal. 6:2).

What is the biblical standard for the Christian? It is not sinless perfec­tion nor antinomianism. It is to walk in the light (1 John 1:7). God is light or holy. This absolute standard is always before the believer. Yet no believer can be without sin, as God is, in this life. Does God then mock us? Not at all. Rather, He tailors His requirement for each of us to our stage of spiritual development. And that tailored requirement is to walk in the light of His holiness. If we say we have no sin principle (as sinless perfectionism claims) we lie (v. 8). Likewise, if we say we have not sinned for whatever period of time (as modified perfectionism teaches) we make God a liar (v. 10). If we walk in the light we will not fall into the error of antinomianism, for we will keep His commandments (2:4, 6;

3:24).

Each believer can meet the requirement to walk in the light. The amount of light each has will be different, but the requirement to respond to that amount is the same for all. As we grow, the circle of light will expand. And as we respond to increasing light we will receive more light, and so on. But at each stage the requirement is the same—walk in the light.

To sum up: The standard is God’s holiness. The requirement is to walk in the light. Our experience should always be a growing one, growing to maturity. That is true biblical perfectionism.

II. THE ENEMIES OF THE BELIEVER

The believer is continually opposed by the world, the flesh, and the devil.

A.  The World

We have already discussed in detail the concept of this world system under satanology. Suffice it to review and add only a few details at this point.

1.  Its description. Satan stands as its head and controlling force. Its chief characteristic is counterfeiting, though Satan will use any tactic he can in order to defeat the believer. Often borderline issues are the most difficult to discern and decide.

2.  Our defense. A number of things serve as the believer’s defense against the counterfeit of the world—the armor (Eph. 6:13-18), knowledge of Satan’s strategies (2 Cor. 2:11), sobriety, vigilance (1 Peter 5:8). Perhaps faith should be placed at or near the top of the list. Our faith is the victory that overcomes the world (1 John 5:4-5), the faith which identified us with Christ’s work on the cross. Since every believer has such faith, he has an adequate defense against the world. Yet such faith needs to be constantly exercised to realize victory (1 Tim. 6:12).

B.  The Flesh

1.  The concept. The flesh is that principle of sin within all of us. Some equate the sin nature and flesh. The flesh produces works (Gal. 5:19), is characterized by lusts and passions (v. 24; 1 John 2:16), and it can enslave the believer (Rom. 7:25). In it is nothing good (v. 18), for the presence of the new life in Christ makes all that is associated with the flesh old and useless. This includes blatantly evil things as well as amoral things and sometimes things that might be good in themselves but which bring no pleasure to God because they are works of the flesh.

2.  The control. The flesh can only be controlled by actualizing our co­-crucifixion with Christ. We have crucified the flesh, that is, been separat­ed from its domination by our association with Christ’s dying unto sin (Gal. 5:24). We can experience victory not by eradication of the flesh but by walking in dependence on the Spirit to control it (v. 16).

C.  The Devil

Having already discussed Satan, we mention here only a few reminders of his work in attacking believers.

1.  His strategy is planned. Satan devises methods, uses strategies, and employs all the craftiness of a superhuman creature to trap the believer (2 Cot. 2:11; Eph. 6:11).

2.  His strategy is persistent. He continually stalks the believer, waiting for the right moment to attack (1 Peter 5:8).

3.  His strategy is powerful. The believer must wrestle in hand-to-hand combat against Satan, never underestimating his power (Eph. 6:12; I John 4:4; Jude 9).

III. THE PENALTIES FOR SINS

A.  For the Unbeliever

The unbeliever who dies without the forgiveness of his sins must suffer eternal torment in the lake of fire (Rev. 20:15).

B.  For the Sinning Believer

1.  Fellowship Sin brings an interruption of fellowship in the area of the sin (1 John 1:3, 6-7).

2. Joy. Sin causes a loss of joy (John 15:11; Gal. 5:22).

3.  Walk. Sin causes the believer to walk in darkness (1 John 1:6; 2:10).

4.  Prayer. Sin brings a lack of confidence in prayer (3:19-22).

C.  For the Persistently Sinning Believer

If a believer persists in some sin, then other consequences may follow.

1.  Punishment. Chastisement of some form may come (Heb. 12:5-11). Sickness may be one form of punishment (1 Cor. 11:30).

2.  Excommunication. Excommunication from the local church may be necessary (Matt. 18:17; 1 Cor. 5).

3.  Physical death. In some cases physical death may be a punishment for persistent sin (11:30; 1 John 5:16).

Our merciful Heavenly Father is often very patient with our sinning, not bringing severe penalties on us. But we must never forget that sin does take its toll in many ways, internal and external, even if no obvious punishment comes. And at the Judgment Seat of Christ all our deeds will be examined by our Lord (2 Cor. 5:10).

IV. THE PREVENTIVES FOR SIN

Always it is better to prevent than cure, and God has provided for us ways to prevent sin in our lives. These serve like vaccinations to prevent our succumbing to the disease.

A.  The Word of God

God’s Word in our hearts will serve to prevent sin, for it will warn, remind, encourage, strengthen, and guide us when we are tempted to sin (Ps. 119:11).

B.  The Intercession of Christ

Our Lord ever lives to pray for us (Heb. 7:25). One thing He prays for is that we might not sin. See the illustration of this in Peter’s case in Luke 22:32 as well as the direct statement in John 17:15. Doubtless we will never know what this has involved until we arrive in heaven, and even then we might not be told all.

C.  The Indwelling of the Spirit

Many of the ministries of the Spirit in the believer today relate to preventing sin in our lives, but several seem to stand out.

1.  Actualizing aspects of our position in Christ. For example, we have put to death the flesh with its affections and lusts, yet we need to walk in the Spirit to actualize this in our experience (Gal. 5:16-24).

2.  Teaching. Teaching us the deep things of the Word helps us to discern good and evil (I Cor. 2:10; Heb. 5:14). Superficial knowledge may prevent obvious sins, but deeper knowledge can prevent more sins.

3.  Leading in prayer. Leading us in our prayers the Spirit can guide us to think about ways sin can be prevented in our lives (Matt. 6:13; Rom. 8:34; Eph. 6:18).

  1. Enabling for service. Enabling us to serve (John 7:37-39) may keep us from using the time, money, and energies to sin (Rev. 12:11).
  2.  

V. THE REMEDY FOR SINS

The remedy for believers’ sins may be stated in one word: confess (1 John 1:9). This does not mean to merely mouth or recite the sins. It means to see those sins as God sees them. That will surely bring repentance and the earnest desire to change. But if the same sins reoccur, the remedy remains the same.

VI. A CONCLUDING THOUGHT

When we contemplate sins of unbelievers it does not seem so difficult to comprehend the enormity of sin, for we know the punishment will be eternal separation from God. But somehow when we consider sins in believers we lighten their seriousness. But make no mistake about it. All sin grieves God. Christ had to die for the sins we committed before and after we were saved. His death was the punishment for all sins. The fact that we are members of the family of God may bring more sorrow to our Heavenly Father when we sin. We ought to know better. We ought to use the power He has provided. We ought to want to please Him. We ought to struggle and fight harder and use every weapon He has given us. But above all, we ought to be making progress and showing growth in our lives.

“We may take comfort about our souls if we know anything of an inward fight and conflict. It is the invariable companion of genuine Christian holiness. . . . Do we find in our heart of hearts a spiritual struggle? Do we feel anything of the flesh lusting against the Spirit and the Spirit against the flesh, so that we cannot do the things that we would? Are we conscious of two principles within us, contending for the master? Do we feel anything of war in our inward man? Well, let us thank God for it! It is a good sign. It is strongly probable evidence of the great work of sanctification. . . . Anything is better than apathy, stagnation, deadness, and indifference” (J.C. Ryle, Holiness, [London: Hunt, 1839], p. 82).

Fellow members of God’s family: press on to maturity (Heb. 6:1).

Related Media
See more
Related Sermons
See more