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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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STUDY OF SIN (HAMARTIOLOGY) Grace Bible Church,
Gillette, Wyoming Gillette Bible Institute Pastor INTRODUCTION The sins of man and the holiness of God are both infinite in
proportion. Under satanic influence people often tended
to minimize the sinfulness of man, and in so doing they also minimize the
redemptive plan of God. Sin and redemption are to be as
sharply contrasted as hell and heaven. Interpreters faithful to the
Scriptures recognize the infinite extent of both. (Chafer/Walvoord) I.
THE QUINTESSENTIAL NATURE OF SIN A. Sin is Disobedience to
God’s Law (Ja 2:10) "Sin is any want of conformity unto, or transgression of
any law of God, given as a rule to the reasonable creature." ( B. Sin is Violation of God’s
Holiness (Ro 3:23) "The holy character of God is the final and the only
standard by which moral values may be accurately judged. The influence of the standards of social customs over the dictates of
an unsure and perverted conscience are not sufficient to identify sin.
Sin is sin because it is unlike God." (Chafer/Walvoord) II. THE QUESTION OF DIVINE
PERMISSION OF SIN "God has not been overtaken with unexpected disaster in
respect to His holy purposes, nor is He now seeking to salvage something out
of an unforeseen wreckage." (Chafer) A. Sin Demonstrates Man’s
Moral Responsibility (Ge 2:16-17) B. Sin Demonstrates God’s
Hatred of Sin (Ro 1:18; 5:9; 9:22) C. Sin Demonstrates God’s
Ultimate Sovereignty (Job 1:12; Ge 50:20; Ro 8:28) D. Sin Demonstrates God’s Infinite
Love (Ro 5:8) E. Sin Demonstrates God’s
Infinite Mercy (La 3:22) F. Sin Demonstrates God’s
Infinite Grace (Ro 9:23) III. THE BIBLICAL TERMS OF SIN A. There are only 3 words
used in the Bible for the word “grace” (Heb. chen, chesed; Grk. charis) but approximately
20 which describe “sin.” This is not to suggest that God is not a God of
grace, but that man’s propensity is to ignore his own sin. B. Terms in the Bible 1.
Missing the mark a)
Heb. chata (root 580 times) (1)
It is literally used of accurate slingshots, which hit the mark (Jud
20:16). (2)
Figuratively it is used of those who miss the mark morally (Ge 13:13;
Ps 51:4-5) and ceremonially. b)
Grk. equivalent, hamartia (LXX & NT - 313 times) (1)
It also means to miss the mark and is a general term for sin in the
NT (Ro 3:23). (2)
The Gospel teaches that Christ died for those sins (1Co 15:3). 2.
Bad/Evil a)
Heb. rah (520 times) (1)
It is the opposite of “good” (Heb.
tob) and means bad (Ge 2:9). (2)
It also refers to the evil disposition of the wicked (Ge 6:5; Ps 7:9). b)
Grk. equivalent, kakos or poneros (1)
Kakós denotes
a lack of something good including moral character (Mk 7:21; Ro 1:30). (2)
Ponêrós can
refer to evil men (Lk 6:45) or the evil one (i.e. the devil - Mt 13:19). (3)
Through Christ the believer is to abstain from evil (1Th 5:22) and he
is not touched by the evil one (1Jn 5:18-19). 3.
Rebel/Transgress a)
It is the Hebrew word pasha,
which is used some 134 times in OT b)
The fundamental root means a breach of relationships and the rules of
those relationships (Ps 51:3, 13). c)
It can also carry the idea of rebellion and revolt (Is 1:2). d)
The Greek word used in the NT to describe “transgression” or stepping
aside or over the line of the Law is parabêtês (Ro
2:25; Ja 2:11). e)
The Lord has forgiven the believer’s transgressions (paraptoma - “step over”) by nailing them to the
cross ( 4.
Iniquity/Guilt a)
The Heb. word is avon or awon and literally means
to bend, distort, or deviate. b)
Thus, it means the
guilt or punishment of guilt for crooked behavior (Ge 4:13; 15:16). c)
Iniquity is influential on generations and so is God’s punishment (Ex
20:5). d)
The believer’s iniquity has being placed
upon Christ as our sacrificial Lamb (Isa 53:6). 5.
Other Hebrew words for sin a)
Shagag - to err or go astray
(Lev 4:2; Nu 15:22) b)
Asham -
intentional and unintentional sin (Lev 4:13) c)
Rasha - unrighteousness (Ex 2:13; Ps 9:16) d)
Taah - deliberately
wander away (Ps 58:3; 119:21) 6.
Unrighteousness a)
Unrighteousness is the Grk. word adikía and literally means not righteous (a-not
& dikia-righteous; used some 252
times in the Bible). Unrighteousness is any failure to live up to God’s
righteous standard. b)
The book of Romans
highlights man’s unrighteousness as the reason for God’s wrath (Ro 1:18) and
man’s need for the gospel (Ro 3:10). c)
Christ took the
believer’s unrighteousness and imputed man His righteousness (Ro 3:22-23; 2Co
5:21). d)
The believer’s fellowship is restored by
confessing his sin to God (1Jn 1:9). 7.
Ungodly a)
Ungodliness is the Grk. word asébeia, used some 79 times. It is the negative of
sébō, and means a
disregard for religious worship and practice. It is irreverent and ungodly. b)
Enoch prophesied
against the ungodliness of his day (Jud 1:14-15). c)
God’s grace instructs the believer to deny ungodliness and worldly
desires (Tit 2:12). 8.
Hypocrite a)
Hupókrisis (Grk) means to speak
religiously but not live religiously. As an actor portrays himself
to be different character, so the sinner portrays himself to be a saint (Mt
23:28). b)
Such sinful pretense by false teachers will lead many astray (1Ti 4:2). c)
Hypocrisy, like any sin, permeates like leaven (Lk 12:1) IV. THEOLOGICAL CATEGORIES OF
SIN A. Imputed Sin 1.
Concept of Imputation of Sin a)
Three categories of sin are mentioned in
theology. They are imputed sin, inherited sin, and personal sin. b)
Imputation of sin means that Adam’s sin and guilt has
been attributed to the entire human race. c)
The concept centralizes on Rom 5:12-21 and in particular, vs. 12. The
Scriptures state that: (1)
“through one man (Adam) sin entered into the
world.” (2)
“and death (entered the world) through sin.” (3)
“and so death spread to all men.” (4)
“because (the reason is) all sinned (in
Adam).” 2.
Views of Imputation of Sin a)
Pelagian View (1)
Pelagius, a British monk (A.D. 409), held that Adam’s sin affected
only himself. (2)
The human race is only accountable for their own personal sins when
they follow Adam’s example. (3)
This view was condemned by the Council of Carthage in 418. b)
The Arminian View (1)
Arminius, a professor in (2)
The human race is only accountable for their own personal sins when
they follow Adam’s example and their partially corrupted nature. (3)
This view is sometimes referred to as the Semi
Pelagian View. c)
The Federal (Representative) View (1)
Adam sinned as man’s representative and completely affected humanity. (2)
The human race is accountable because their representative failed the
test. (3) Adam was the first human
and innocent, therefore, he became man’s representative and head. d)
The Augustinian (Seminal) View) (1)
Augustine (A.D. 354-430), bishop of Hippo (present-day (2)
The human race is accountable because they sinned in Adam. (a) This view seems to better
support the biblical phrase, “all sinned” in Rom 5:12. “Sinned” (hếmarton) is in the aorist tense, which
assigns a point in time in the past. According to Rom 5:12, the point in time
was when Adam sinned (“just as”…”so). (b)
The Greek phrase, epí hō, can
either be a relative clause (“upon whom” or “in whom” all sinned) or a causal
force (“because” all sinned), both of which seem to better support the
Augustinian View. (c)
Heb 7:7-10 alludes to the idea how humanity could sin in Adam. The
context speaks of Levi being subordinate to Melchizedek because Levi paid
tithes to Melchizedek. How could Levi pay tithes when he had not even been
born? He paid tithes in the “loins” of Abraham. In the same way, humanity
sinned in the “loins” of Adam. e)
Observations (1)
The Pelagian and Arminian Views do not accurately portray the
biblical picture of man’s sinfulness. (a)
Neither View represents man as totally
depraved (Ro 3:10-18). (b)
The Pelagian View sees man as basically good
and the Arminian View believes in a universal prevenient
grace to seek God. (c)
The Pelagian View supports Universalism while Arminianism cannot
support eternal security. (2)
The Federal and Augustinian Views lend themselves to a proper view of
man’s major problem (imputed and inherent sin) and to man’s only salvation
(imputed righteousness, i.e. justification by faith). 3.
Result of Imputation of Sin a)
The result of imputed sin is physical death. (1)
Physical death (separation) is separation of the soul from the body. (2)
Physical death came into the world and spread to all men because all
sinned (Ro 5:12). (3)
Physical death has been appointed to all men (He 9:27). b)
The result of inherited sin is spiritual death (Ep 2:1-3; Re 2:11;
20:6). 4.
Three Imputations in the Bible a)
Imputation of Adam’s sin to
man (1)
Adam’s sin was imputed to mankind because all mankind sinned in Adam. (2)
However, even if a person were
to claim that such a concept was unfair, everyone has committed personal sins
making them accountable to God. b)
Imputation of man’s sin to
Christ (1)
When Christ died on the cross,
man’s sin were laid on Him as our substitute (Isa 53:5-6; 1Pe 2:24). (2)
To the one who trusts in
Christ’s death on the cross, He forgives and takes away his sins (Jn 1:29;
2Co 5:19). c)
Imputation of Christ’s
righteousness to man (2Co 5:21) (1)
Christ not only removes the
sin and guilt but He also imputes His righteousness to the believing sinner
(2Co 5:21). (2)
Justification is the divine
judicial process whereby God imputes and declares a sinner to possess
Christ’s righteousness (Ro 4:5). B. Inherited Sin 1.
Terms Associated with Inherited Sin a)
“Inherited sin” is the sinful nature transmitted from our parents. b)
“Original sin” is Adam’s sin
nature transmitted to mankind’s succeeding
generations. c)
“Sin nature” is the sinful
corruption of man’s entire nature and his propensities. 2.
Scriptural Evidences for
Inherited Sin a)
The sin nature is universal, extending to every individual in the
human race (Ep 2:3; Ro 3:23). b)
The sin nature is passed to every individual
in the human race from birth (Ps 51:5). c)
The sin nature affects every facet of man (total depravity). (1)
Intellect (2Co 4:4; Ro 1:28; Ep 4:8) (2)
Emotions (Ro 1:21, 24, 26; Ti 1:15) (3)
Will (Ro 6:20; 7:20) 3.
The Concept of Total Depravity a)
Three words in the NASB are translated depravity. (1)
Adókimos (Ro
1:28) means tested and found rejected. Because of universal total depravity, man and his works have been rejected by God as a means for
meriting salvation. (2)
Diaphtheírō (1Ti
6:5) means to utterly corrupt or destroy. Because of universal total depravity,
every facet of man has been corrupted by sin. (3)
Kataphtheírō (2Ti
3:8) means to corrupt entirely. Because of universal total depravity, man’s
corruption of sin is humanly irreversible and irreparable. b)
Explanation of Total Depravity (1) Understand
that Total Depravity does not mean, “utter depravity” in that man always exhibits the lowest
degree of sin, that man does not have a conscience toward God, or that man is
incapable of doing any good (humanly speaking). (2) Total Depravity means that sin’s corruption
extends to every aspect of man’s being and therefore, man is incapable of
meriting saving favor with God. (3)
[Total Depravity] … declares that no part of
us is untouched by sin, and therefore no action of ours is as good as it
should be, and consequently nothing in us or about us ever appears
meritorious in God’s eyes. We cannot earn God’s favor, no matter what we do;
unless grace saves us, we are lost. (Packer,
Concise Theology) (4)
All men are conceived in
sin, and born children of wrath, indisposed to all saving good, propense to evil, dead in sins and the slaves of sin; and
without the grace of the regenerating Holy Spirit they are neither willing
nor able to return to God, to correct their depraved nature, or to dispose
themselves to the correction of it. (Articles of Synod of Dort,
Chap. iii., Art. 3, in 1618) 4.
False Views Concerning Inherited Sin a)
Pelagianism (1)
Pelagius taught that man did
not inherit Adamic or parental sin. (2)
Each person is created
neutral, neither sinful or holy. Therefore, man is
able to live free from sin and merit salvation. b)
Semi-Pelagianism (1)
Semi-Pelagianism is a
mediating position between Pelagius’ view and Augustine’s view, which holds
man’s total depravity and salvation by God’s sovereign grace alone. (2)
Semi-Pelagianism teaches that man’s
nature was weakened by the fall but he is not totally
depraved. (3)
Furthermore, man is able to
choose God first, and then God adds His grace. (4)
Some teach that “original sin”
is eliminated by water baptism. c)
Socinianism (1)
This view is
named after Lelio Socinus
(1525-62) and his nephew, Faustus Socinus (1539-1604). (2)
They denied the deity of
Christ, predestination, original sin, total inability, and penal
substitution. (3)
This view is the forerunner of
Unitarian Universalism. d)
Arminianism (1)
This view is named after Jacobus Arminius (1560-1609),
whose beliefs were not so divergent from traditional
Reformed theology as were his successors. (2)
Arminianism teaches that man
neither inherits a sin nature (though he does inherit some pollution of sin)
nor is he totally depraved. (3)
Man has the ability to live
righteously and willfully choose salvation. (4)
Wesleyan theology holds
similar views on the subject of Adam’s sin and man’s ability, though it
differs in other points. e)
Neo-orthodoxy (1)
Neo-orthodoxy teaches that the
account of Gen 3 was not a historical event but an analogy of
self-centeredness. (2)
Denying the historical account
of Adam and his sin, there can be no culpability or transference of a sinful
nature on the human race. 5.
Result of Inherited Sin a)
The result of inherited sin is spiritual death (separation), the
separation from eternal life and fellowship with God. (Ep 2:1-3). b)
The result of those who die separated from Christ is “eternal death”
or the “second death” (Re 2:11; 20:6, 14). c)
As was stated, the result of imputed sin is physical death (Ro 5:12;
He 9:27). 6.
Remedy for Inherited Sin a)
There are several aspects of a
remedy for inherited sin, but they all generate from the death of Christ (Ro
8:1-3) b)
The believer’s sin nature was
judged so that he would no longer be a slave to it (Ro 6:18; Ga 5:24). c)
The believer has a new nature,
allowing him to live with new life in Christ (Ro 6:11-14). d)
The Holy Spirit indwells the
believer, empowers, and imparts righteousness to him (Ro 8:4, 12-14). C.
Personal Sin 1.
Distinction of Personal Sin a)
Personal sin is a different
category than imputed sin or inherited sin. (1)
Man is guilty of sin because
of imputed sin. (2)
Man is sinful because of
inherited sin. b)
Man is not a sinner because he
sins; rather he commits personal sin because he is a sinner at birth. 2.
Characteristics of Personal
Sin a)
It is Universal (1)
Everyone commits personal sin
in thought, word, and deed (Ro 3:9; Ja 3:2). (2)
Everyone falls short of God’s
righteous and perfect standard (Ro 3:23). b)
It is Overt (1)
Man may not see imputed or
inherited sin, but he can see observable personal sin. (2)
They are: (a)
difficult to see sometimes (Mt 5:27-28; 15:18). (b)
sins of omission (Ja 4:17; 1Th 5:19). (c)
sins of commission (1Co 6:9-10; Ga 5:19-21; Eph 4:30). 3.
Classification of Personal
Sins a)
All sin is sin to God, however
even God gives varying degrees of punishment for different sins. b)
The OT distinguished sins of
ignorance (Nu 15:22-24; Le 4:2) with sins of defiance (Nu 15:30). (1)
The sacrifices and offerings
were to cover unintentional sins. They are still sinful even though they are called “unintentional.” (2)
However, there was no
sacrifice for defiant, “high-handed,” or outright rebellious sins.
Forgiveness for such sins could only come from the Lord after confession and
repentance (Ps 51:1, 3, 16-17). c)
There is a difference in the
OT between unintentional manslaughter (Nu 35:11-12) and premeditated murder (Nu
35:20-21). d)
In the NT, the Lord Himself
ranked Caiaphas’ sin (or possible Judas’) greater than Pilate’s sin (Jn
19:11). e)
There was the unpardonable
sin, which was only capable of being committed when the Lord was on earth
performing miracles through the power of the Holy Spirit (Mt 12:31-32). f)
There is a sin unto death,
which applies only to a genuine believer who continues to practice sin
without confession and repentance (1Jn 5:16). The Lord reserves the divine
prerogative to take such a disobedient believer home prematurely (cp. 1Co
11:30). g)
There is no scriptural
evidence to support the teaching of venial sins (sins that reduce time in
purgatory) and mortal sins (sins that remove justification). 4.
Transmission of Personal Sin a)
Personal sin is not transmitted, but each person commits his or her own
sin. b)
Each person suffers the
consequences of his or her own sin. c)
However, other people can be influenced by personal sin and sometimes the
consequences reach farther than the sinner himself. 5.
Result of Personal Sin a)
As was mentioned, the result
of imputed sin is physical death and the result of inherited sin is spiritual
death. b)
The result of personal sin for
an unbeliever is the confirmation of God’s eternal judgment (1Co 6:9-10; Ga
5:21). c)
The result of personal sin for
a believer is the loss of fellowship with God (1Jn 1:7), not his eternal
relationship (Ro 8:1). 6.
Remedy for Personal Sin a)
The remedy for the
unbeliever’s personal sin (as well as imputed and inherited sin) is to
receive Christ for the forgiveness of sins (Ep 1:7). b)
The remedy for the believer’s
personal sin and restoration of fellowship with God is confession of sin to
God (1Jn 1:9). (1)
The word “confess” is homologéō
and means to say the same thing. (2)
In other words, it means that
we are to agree with God and acknowledge that we have sinned in a particular
sin(s). |
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