SIN: ITS ORIGIN, CAUSE, AND RESOLUTION
There are two basic doctrines in the church world today concerning sin. The first is the doctrine of “antinomianism” They teach that the “covenant of grace” was not established based on conditions of man. And because of that man is not accountable for his sin, only that he believe in the “grace of God and the power of the blood of Jesus”. This teaching is now known as “Calvinism”.
The second doctrine is that of “perfectionists” that base their teaching on 1st. John 3: 8-9. “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. My early experience as a Christian was with these “Free Holiness” Churches in North Alabama.
Both of these beliefs are theologically and Biblically wrong.
I will begin now to examine and teach what I believe to be the New Testament teaching on the subject of sin.
It was originally believed that sin originated in the Garden of Eden with Adam and Eve; but after close examination we must conclude sin began in Heaven with Lucifer one of the archangels. [The date and time is unknown]To determine this we must know the definition of sin. Scripture declares “sin is the transgression of the law” 1st John 3:4 whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. In scripture; when the word “law” is used it always refers to “the law of God”, unless it is otherwise identified. In Genesis chapter three a personality is introduced as “the serpent.” This personality had the ability to stand, to speak and to carry on conversation as a man. It is also evident that he was “subtile,” [S# 6175 “aruwm” cunning, crafty, able to deceive) and that he had known God. And knew what God had told Adam and Eve at the time of the creation. If this be true he must have been with God during the creation,
To better understand this personality we must look to the books of prophecy: First we go to Revelations chapter 12 and work backward. The word “prophecy” is often misunderstood; it is not purely “predictive”, in fact it is speaking forth the mind or council of God. It is the declaration of what cannot be known by natural means. It is speaking forth the will of God past, present or future. (See Vines dictionary) Revelations chapter 12 speaks of a time when there was (past tense) war in heaven, Verse 7: The participants of this war were first Michael, the chief prince of God Daniel 10:13 or one of the Archangels Jude: 9 and his angels with the “dragon” and his angels. Verse 9 tells us this dragon was “that old serpent, called the Devil and Satan, which deceiveth the whole earth.” We are also told this personality with his angels was cast out of heaven into the earth. These fell to earth as unclean spirits or spirits of devils. As God is a spirit in earth John 4:24 so is Satan. He is referred to as “the tempter” in Matthew 4:1-11. Paul in 2nd. Corinthians 11:14-15 that “Satan is transformed into an angel of light”.The Prophet Isaiah explains in chapter 14 of his writings that “Lucifer” ( son of the morning) had been cut down to the ground because he said “I will exalt my throne above the stars (angels) I will ascend above the clouds; I will be like the most high. Yet thou shalt be brought down to hell to the pit.” Ezekiel describes “Satan as the anointed cherub” that he had been in Eden the garden of God, had been upon the holy mountain of God and was “perfect in thy ways from the day thou was created.” So it is evident that Satan was the first to break or transgress the commandments of God. And was the first to sin. See also John 8:44. Now because of this act of disobedience God called on Michael and his armies to war. Satan and his forces were defeated, but in his defeat he “drew the third part of the stars (angels) of heaven and cast them down to the ground”. Then came a warning from God; “Woe to the inhabiters of the earth and sea! For the devil is come down unto you, having great wrath, because he knoweth he hath but a short season.” Rev, 12:12.
In the New Testament the Greek word “dibolos” S# 1228 is translated devil 34 times, slanderers in 1st.Timothy 3:11 and false accusers in 2nd.Timothy 3:3 and Titus 2:3. Now to understand better we need to compare this with the Old Testament Hebrew word “satan” S# 7854 which is found 24 times. It is found first in Numbers 22:22-23, then in 1st.Samuel 29:4, 2nd. Samuel 19:22, 1Kings 5:4, 11:14, and 23:25. The word is translated “adversary”; after that each time there is no translation, it just simply uses the Hebrew word “satan”. Beginning 1st. Chronicles 21:1. This word became the identity of the “evil one” the fallen angel; the enemy of God and his people. This word is carried into the New Testament beginning with Matthew 4:10 through Revelation 20:7: Where the Greek word is “satanas” S# 4567.
Now that we have determined the origin and cause of sin we must find the remedy or resolution for sin. To find this we must examine and define the word “sin”. In Old Testament scriptures there are five Hebrew words translated “sin”. These are descriptive words to define sin. The old saying “sin is sin” and all sins are equal in the site of God; is simply not true. Although all sin is an affront to God and demands repentance and God’s forgiveness; there are presumptuous or willful sins and sins of ignorance. There is also “original sin” or the Adamic or sin nature of mankind. The five Hebrew words translated “sin” in the O.T are first; “chatta” S# 2398; (238 times) meaning to miss the mark, or moral failure. This word is equal to the New Testament Greek word “hamartia” S# 266. [43 times) is a verb and denotes an “offence or sin action” committed that must be “repented of”.
This word used as a “noun” S# 264 “hamartano” represents the sin nature or body of sin, or the governing powers that is within mankind before regeneration.
The second Hebrew word for sin is “chata-ah” S# 2401 (8 times, meaning to sin by error, or mistake. Basically this means to sin by ignorance.
The third Hebrew word for “sin” is “chatt-ah” S# 2403 (294 times) meaning “habitual sin.” All of these are from the same “root word”.
The fourth Hebrew word for “sin” is “ashmah” S# 819; (19 times) meaning to sin by trespass or offence.
The fifth Hebrew word for “sin” is “shagah” S# 7686; (21 times) meaning to sin by deception or by wandering.
There are two basic words for sin in the N.T. S# 266 “hamartia” [a noun] the offence or original sin. (The inward element of sin, the sin nature or the Adamic inherited sin. “Vines”, Abstract sin “Strong”) this word is found 175 times. The first time found is in Matthew 1:21 When the Angel appeared to Joseph, announcing the approaching birth of Jesus; says “And shall bring forth a son, and thou shall call his name Jesus; for he shall save his people from their “sins.” The last time found is in Revelation 18:5 speaking of mystery Babylon; “For her sins have reached unto heaven.”
The next is S# 264 “hamartano” [a verb] an act of or to perpetrate or be guilty of transgressing the law of God. We will deal more fully with this at a later time. This word is found 43 times’ first in Matthew 18:15 “If thy brother trespass (the word for an act of sin) against thee,” The last time used is in 1st’ John 5:18; “ We know that whosoever is born (begotten) of God sinneth not.”
Beginning in Genesis 4:7, the first time the word “sin” is found in the Bible; God speaks to Cain; who had failed in making his offering. “If thou doest well. (examine your error and make it right or repent) shalt thou not be accepted?” It is readily seen from the beginning that God made a way for mankind to correct his ways by repentance. God continues by giving Cain a choice; “and if thou doest not well “sin” lieth at the door” The word for “sin” here is S# 2403; the beginning of habitual sin. Here we see the character of God! He made covenants with Noah, Abraham, Isaac, Jacob, Israel, David and a” new and everlasting covenant” with all who believe in Jesus; the author and finisher of our faith: But his principles that require faith in God and his word will never change. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance”.
See 2nd. Peter 3:9, It has always the “plan of God” for his people to be “holy unto the LORD”. See Deut. 7: 6, 14: 2, 21,26: 19 and 28: 9. In Lev. 11:43-44 God speaks; “Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
In Lev. 20: 7; “Sanctify yourselves and be ye holy: for I am the LORD your God”.
The sacrificial offerings on an Altar begin in Genesis chapter 4 four with Cain and Abel and continued unto the end of the old covenant. There were Passover offerings in Exodus with the marking of the doors of the homes of the Israelites with blood in Egypt.
There were “whole burnt offerings” for dedication Leviticus chapter one. There were “meat (meal or cereal) offerings” for worship chapter two. There were “peace offerings of the
“herd” as a peace offering or offering of reconciliation” chapter three, but a sin offering is not found until the time of Exodus chapters 29 and 30. These are explained in Leviticus chapter 4 and later in chapter 16 with the story of the scapegoat. These offerings were made as the sole atonement for sin. The Hebrew word for atonement is “kaphar” S# 3722 and means to cover, cleanse, disannul, and pardon; to cause to be at one again with God. Its companion word is “kappurth” S# 3727 meaning “mercy seat”. The sacrificial blood had to be sprinkled on the mercy seat before it became effective. This offering was done once each year on “the Day of Atonement” by the High Priest carrying the blood behind the vail into the Holiest of Holies where the cover of the Ark of the Covenant between the cherubim’s was “the mercy seat”. This Day of Atonement was on the tenth day of the “Seventh month “Tishri” of the sacred year or First month of the civil year. (Also known as; “Ethhanim”. The seventh month of the Jewish calendar is equal to parts of September and October of our current calendar.
None of these offerings are to be confused with the “Passover offering or Ordinance” of Exodus chapter 12. This was simply an act of faith to identify the Israelites who were in bondage in Egypt: When God passed over the land and pronounced death to all the first born of man or beast as punishment to the Pharaoh of Egypt and his people for not releasing the children of God. This was a commandment to the Jews to be kept forever. See Exodus 12:24.
On this day the High Priest was commanded “that not at all times come into the holy place within the vail before before the mercy seat” Lev. 16:1-34. I want you to read Romans 7:23, 8:13, Galatians 5:17, 27 and James 4:1. It is very important to closely examine Romans chapters six through eight to find the answer to the sin problem.
“A.H. Strong and Vines define it in the NT: as S# 266; hamartia (ham-ar-tee'-ah); from NT: 264; a sin (properly abstract):
The Greek word “ hamartia” NT:S# 266 is, lit., "a missing of the mark," but this etymological meaning is largely lost sight of in the NT. It is the most comprehensive term for moral obliquity. It is used of "sin" as (a) a principle or source of action, or an inward element producing acts, e. g., Rom 3:9; 5:12,13,20; 6:1,2; 7:7 (abstract for concrete); 7:8 (twice), 9,11,13, "sin, that it might be shown to be sin," i. e., "sin became death to me, that it might be exposed in its heinous character": in the last clause, "sin might become exceeding sinful," i. e., through the holiness of the Law, the true nature of sin was designed to be manifested to the conscience;
(b) a governing principle or power, e. g., Rom 6:6, "(the body) of sin," here "sin" is spoken of as an organized power, acting through the members of the body, though the seat of "sin" is in the will (the body is the organic instrument); in the next clause, and in other passages, as follows, this governing principle is personified, e. g., Rom 5:21; 6:12,14,17; 7:11,14,17,20,23,25; 8:2; 1 Cor 15:56; Heb 3:13; 11:25; 12:4; James 1:15 (2 nd part);
(c) a generic term (distinct from specific terms such as No. 2 yet sometimes inclusive of concrete wrong doing, ., John 8:21,34,46; 9:41; 15:22,24; 19:11); in Rom 8:3, "God, sending His own Son in the likeness of sinful flesh," lit., "flesh of sin," the flesh stands for the body, the instrument of indwelling "sin" [Christ, preexistent the Son of God, assumed human flesh, "of the substance of the Virgin Mary"; the reality of incarnation was His, without stain of sin (for homoioma, "likeness," see LIKENESS)], and as an offering for sin," i. e., "a sin offering" (so the Sept., e. g., in Lev 4:32; 5:6,7,8,9), "condemned sin in the flesh," i. e., Christ, having taken human nature, "sin" apart Heb 4:15, and having lived a sinless life, died under the condemnation and judgment due to our "sin"; for the generic sense see further, e. g., Heb 9:26; 10:6,8,18; 13:11; 1 John 1:7,8; 3:4 (1 st part; in the 2 nd part, "sin" is defined as "lawlessness," RV), 8,9; in these verses the KJV use of the verb to commit is misleading; not the committal of an act is in view, but a continuous course of "sin," as indicated by the RV, "doeth." The apostle's use of the present tense of poieo, "to do," virtually expresses the meaning of prasso, "to practice," which John does not use (it is not infrequent in this sense in Paul's Epp., e. g., Rom 1:32, RV; 2:1; 5:21; 4:9); 1 Peter 4:1 (singular in the best texts), lit., "has been made to cease from sin," i. e., as a result of suffering in the flesh, the mortifying of our members, and of obedience to a Savior who suffered in flesh. Such no longer lives in the flesh, "to the lusts of men, but to the will of God"; sometimes the word is used as virtually equivalent to a condition of "sin," e. g., John 1:29, "the sin (not sins) of the world"; 1 Cor 15:17; or a course of "sin," characterized by continuous acts, e. g., 1 Thess 2:16; in 1 John 5:16 (2 nd part) the RV marg., is probably to be preferred, "there is sin unto death," not a special act of "sin," but the state or condition producing acts; in v. 17, "all unrighteousness is sin" is not a definition of "sin" (as in 3:4), it gives a specification of the term in its generic sense;
(d) a sinful deed, an act of "sin," e. g., Matt 12:31; Acts 7:60; James 1:15 (1 st part); 2:9; 4:17; 5:15,20; 5:16 (1 st part).
Notes: (1) Christ is predicated as having been without "sin" in every respect, e. g., (a), (b), (c) above, 2 Cor 5:21(1 st part); 1 John 3:5; John 14:30; (d) John 8:46; Heb 4:15; 1 Peter 2:22. (2) In Heb 9:28 (2 nd part) the reference is to a "sin" offering. (3) In 2 Cor 5:21, "Him... He made to be sin" indicates that God dealt with Him as He must deal with "sin," and that Christ fulfilled what was typified in the guilt offering. (4) For the phrase "man of sin" in 2 Thess 2:3, see INIQUITY, No. 1.
2. "hamartema" NT:265, akin to No. 1, denotes "an act of disobedience to divine law" [as distinct from No. 1 (a), (b), (c)]; plural in Mark 3:28; Rom 3:25; 2 Peter 1:9, in some texts; sing. in Mark 3:29 (some mss. have krisis, KJV, "damnation"); 1 Cor 6:18.
Notes: (1) For "paraptoma", rendered "sins" in the KJV in Eph 1:7; 2:5; Col 2:13 (RV, "trespass"), see TRESPASS. In James 5:16, the best texts have No. 1 (RV, "sins"). (2) For synonymous terms see DISOBEDIENCE, ERROR, FAULT, INIQUITY, TRANSGRESSION, UNGODLINESS.
B. Adjective. "anamartetos" NT:361, "without sin" (a, negative, n, euphonic, and C, No. 1), is found in John 8:7. In the Sept., Deut 29:19.
C. Verbs.
1. hamartano NT:264, lit., "to miss the mark," is used in the NT (a) of "sinning" against God, (1) by angels, 2 Peter 2:4; (2) by man, Matt 27:4; Luke 15:18,21 (heaven standing, by metonymy, for God); John 5:14; 8:11; 9:2,3; Rom 2:12 (twice); 3:23; 5:12,14,16; 6:15; 7:28 (twice), 36; 15:34; 26; 20; 11; 17; 10:26; 10; in 2:1 (twice), the aorist tense in each place, referring to an act of "sin"; on the contrary, in 3:6 (twice), 8,9, the present tense indicates, not the committal of an act, but the continuous practice of "sin" [see on A, No. 1 (c)]; in 5:16 (twice) the present tense indicates the condition resulting from an act, "unto death" signifying "tending towards death"; (b) against Christ, 1 Cor 8:12; (c) against man, (1) a brother, Matt 18:15, RV, "sin" (KJV, "trespass"); v. 21; 3,4, RV, "sin" (KJV, "trespass"); 1 Cor 8:12; (2) in Luke 15:18,21, against the father by the Prodigal Son, "in thy sight" being suggestive of befitting reverence; (d) against Jewish law, the Temple, and Caesar, Acts 25:8, RV, "sinned" (KJV, "offended"); (e) against one's own body, by fornication, 1 Cor 6:18; (f) against earthly masters by servants, 1 Peter 2:20, RV, "(when) ye sin (and are buffeted for it)," KJV, "(when ye be buffeted) for your faults," lit., "having sinned."
2. proamartano NT:4258, "to sin previously" (pro, "before," and No. 1), occurs in 2 Cor 12:21; 13:2, RV in each place, "have sinned heretofore" (so KJV in the 2 nd; in the 1 st, "have sinned already")." Paul asks a question in chapter six verse one; Shall we continue in sin, that grace may abound? The word for “sin” here is “hamartia” the sin nature or original sin of mankind. Then in verse two he answers his own question with; “God forbid. How shall we that are dead to sin live any longer therein?. The word for sin here is again “hamartia”. Paul identifies himself as one of others that are dead (dead as in physically without life) to sin. He then continues in verse six “Knowing this, (that believers are buried with Jesus in baptism into death) That our old man is crucified (present tense) with him, that the body of sin might be destroyed, (S# 2673 “katargeo” useless, inoperative, terminated, abolished) that henceforth we should not serve sin”. Verse seven declares “For he that is dead (hath died) is freed from sin. The word “freed” is the Greek word “dikaioo” S# 1344 in other places is translated, just, justify, justified, meaning to be declared innocent.
Now back to first John chapter three verse # nine. “Whosoever is born ( S# 1080 “gennao” begotten of) of God doth not commit (the word for commit here is the same word as committeth in verse eight) sin; for his seed remaineth in him: and he cannot sin for he his born of God. That word is “hamartia”, the sin nature of mankind”.
The above is a “reprint” from Vine’s Dictionary.
We as “Full Gospel Holiness” preachers and Bible teachers must return to preaching a “positive message of salvation” and the “born again” experience that offers to those bound by sin; that Jesus gives power for a victorious life over the “sin nature” of mankind.
Now let’s try to conclude this matter with a reading of verse six, as we should read it in today’s English. “All who continue in the walk with Jesus does not continue to commit acts of sin: Whosoever continues to commit acts of sin has never seen or known Jesus.”
We are told by many today; that man cannot live a righteous life. That by some means we are over-spread with a garment of the righteousness of Jesus and God cannot see man as he really is. Look at verse seven; “Little children, (my darling little ones) let no man deceive you: (lead you astray) he that doeth righteous is righteous as he is righteous. The word does not say; “appears to be, but put in present tense “is righteous as Jesus is righteous. I think the end of the argument is found in verse ten. “In this are the children of God are manifest, (difference shown) and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.”
The idea of a Christian continuing to live in sin must be corrected. Don’t misunderstand; a Christian may on occasion commit a momentary act of sin or trespass; but then the Holy Ghost will convict and lead to repentance and the advocacy of Jesus becomes effective and the propitiation for sin is completed.1st. John 2: 2.
Remember the “Word of God is faithful and true”. In the name of Jesus let us go forth in faith; trusting the blood of Christ our Lord to keep us free from sin and its condemnation.
Paul uses much of his “Epistle” to the Romans to address the question of sin and the “work of grace” to give victory over sin. In Romans 5:1 he declares that “we are justified by faith in Jesus” and because of this “we have peace with God. In verses 12-16 he speaks to the “origin of sin” and in 17- 21 he says that as by “the offence of one man, sin entered into the world”; then by the obedience of one [Jesus] many are made righteous.
In verse # 20 Paul says that “where sin abounded” [S# 4121 increased] “grace did much more abound”. [S# 5248abound without measure] Then in ch. 6: 1 he asks a question; “Shall we continue in sin that grace may abound? Then he answers with a very strong statement; God forbid; How shall we that are dead [S# 599 dead, slain, without life] to sin S# 266; live any longer therein. In other words, any thing that is dead has no power
to do anything. Gal 5:24And they that are Christ's have crucified the flesh with the affections and lusts.
Paul goes further in verse # 3 to declare that when the commitment to Christ is made the person is “baptized into his death”. The finality of the event is described in verse # 4 “We are buried with him by baptism into death”.
And like Christ we are resurrected from the dead and then are able to walk in a newness of life.
2nd. Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. In Rom. 6: 6-7 with this experience, “the body of sin is destroyed and the person is freed from sin”. Remember in all these places the “word for sin is S# 266 “hamartia” original sin the noun and not S# 264 “hamertano”, the verb.
Then in verse # 11 he instructs the “born again Christian” to rekon” [S# 3049 to take inventory and conclude, determine and then announce that he is now freed from sin.] himself dead to sin.
We have learned what God will do for mankind by the grace of God through regeneration and the “born again experience”. Now we will look at the responsibility of the “new Christian” to maintain the proper relationship with God.
We are told that we must not allow “sin to reign in your mortal body, that you should obey the lusts thereof”. Rom. 6: 12, see also Psa. 19: 13, 119: 133, Rom. 6: 16-18 and 7: 23-25.
Again in Rom. 6: 14 Paul states; “For sin shall not have “dominion” [kingly authority” over you; for you are not under the law, but under grace”. The power of grace is greater than the force of law. The letter [words of the law] killeth but the Spirit makes alive. Under the law the penalty for breaking many laws was death; but under grace there is forgiveness. See Acts 5: 31, 13: 38, 26: 18, Eph. 1: 7 and Col. 1: 14.
Paul gives testimony in Rom. 8: 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Jesus promises in St. John 8: 36; “If the Son therefore makes you free, ye shall be free indeed”. In this text Jesus is talking about a person being a “servant of sin”.
Jesus gave a parable in Matthew 13: 3-23; in this parable Jesus says, “Any one that hears the word of the kingdom and understands it not, then the wicked one will come and catch away the seed that was sown in the heart”; This person represents the seed that fell by “the wayside” and the birds came and devoured them. Luke 8: 11 Jesus tells us “The seed is the word of God” and continues to us that the “devil will come and take away the word of God” because the person does not understand it.
It is the responsibility of church leaders to do everything possible to “disciple new converts” by helping them understand the “plan of God for the salvation of mankind”. This will probably require a “training course” for those who are going to be a part of the local church evangelizing effort.
The ones who work in the “disciplining program” should be able to explain the doctrine of sin, repentance, the grace of God, salvation, sanctification and Holy Ghost Baptism. And also able to answer questions about church services, including Sunday school, worship, tithing and the various ministries the church is involved in.
Let us go forth in Jesus’ name; declaring the truth of the “Power of the blood of Jesus Christ” to give the sinner victory over sin and Satan that brought sin into the world.