The Doctrine of Sin

Throughout the Bible, God continually presents an objective law designed for each human to abide by. These commandments are not to be taken lightly and are deserving of immense reverence. Moreover, the Scriptures also instruct its readers that if an individual violates a known commandment of God, he will feel condemnation and suffer judgment. This breaking of God’s mandate is known as sin and permeates every nation, tongue, and people (Purkiser, 1972). Donald Metz defined sin as “a voluntary transgression of a known law of God by a morally responsible agent.” Certainly, sin does not attempt to negotiate with its prey. It desires to destroy the best and highest good of creation (Knudsen, 1947). Furthermore, sin alienates one from God and separates him from developing a relationship with the very God of the universe (Knudsen, 1947). Remarkably, some sects of people vehemently deny the existence of sin. Christian Scientists assert that sin is merely a figment of the imagination and does not exist in reality (Martin, 1977). Furthermore, Atheists conclude that, since God does exist, sin logically cannot exist (Pearlman, 1937). However, these rejections of sin clearly contradict the teaching of Scripture, for the authors of the Word of God penned moving letters upon the topic of sin. To better understand how to approach this deathly sickness, the Christian must study the origin, nature, and effect of sin and receive God’s providential work of the Cross of Christ.

The Origin of Sin

            Prior to investigating the provenance of sin, it is vitally important to note that God did not originate sin. When discussions concerning the topic of evil and its existence surface, often an emotional inquiry arises: How can an omnipotent, omnibenevolent, omniscient Being allow evil to exist? This seems ludicrous until an adequate understanding of God’s nature is ascertained. God’s very nature does not allow him to produce or promote sin and evil. Instead, he permits its existence to bring about a greater plan and good (Geisler, 2011). How evil and sin entered this world necessitates a historical trip to the first pages of human history. The book of Genesis reveals that God created man perfect, with no blemishes, and ordered him to keep, till, and populate the earth. However, God also created him as a free moral agent, giving him the liberty to choose between right and wrong, good and bad (Geisler, 2011). While introducing Adam to his paradisiacal abode, God commanded him not to eat of the tree of the knowledge of good and evil. After being informed by his Creator not to partake of the blessed fruit, Adam transmitted the information to his wife, Eve. Unfortunately, a serpent tempted Eve and persuaded her to eat the fruit. Eve succumbed to the temptation and proceeded to coax her husband into committing the same transgression (Pearlman, 1937). Through Adam’s disobedience, sin and evil entered into the world and have plagued mankind ever since.

The Nature of Sin

            If one gains a distorted view of sin, disastrous results are prevalent and imminent. A wrong definition of the nature of sin may lead to deeper sin, the removal of personal responsibility, the misinterpretation of the Bible, and the misunderstanding of sanctification (Metz, 1971). The Scriptures reveal that there are two types of sins: sins of commission and sins of omission. A sin of commission is doing something that should not be done, such as committing adultery, fornication, or sodomy, whereas a sin of omission is not doing something that should be done, such as not praying or reading the Bible (Geisler, 2011). Furthermore, multiple Greek and Hebrew words are used throughout the Old and New Testament which paint various pictures for sin. One Hebrew word for sin in the Old Testament is chata, which means to miss or forfeit (Geisler, 2011). Other words used by the many authors convey the ideas of crookedness, rebellion, wickedness, unfaithfulness, desire, and iniquity (Metz, 1971). A. B. Davidson noted, “The OT displays a failure to hit and a display against the authority of God.” Similarly, the New Testament contains many Greek words for the English word of sin. 1 John 3:4 states that “sin is the transgression of the law.” This has the idea of a sinner’s having no respect for the law (Pearlman, 1937). The most common Greek word used for sin is hamartia, which means to miss the mark. Other definition of sin as used in the New Testament include transgression, unrighteousness, unfaithfulness, irreverence, lust, and perversion (Metz, 1971). Such a bleak and grotesque picture of sin should convict the sinner and prompt the Christian to live a more consecrated life and not fall into the mire.

The Consequences of Sin

            Adam and Eve’s disobedience had serious ramifications. The instant that Adam sinned he experienced spiritual separation from God. He died spiritually and became alienated from God (Geisler, 2011). Furthermore, once Adam sinned, his body began to degenerate physically. The Bible teaches that physical death is a penalty for sin. Therefore, if Adam had not committed his transgression, he would not have died physically (Turner, 1956). Not only did his sin negatively affect himself, but it also impacted his descendants. God bestowed upon Adam the power of attorney and allowed him to be the legal representative of mankind. Therefore, when he succumbed to the temptation, he single-handedly threw the entire human race into sin. The consequences of his sin were directly imputed to all men (Geisler, 2011). Moreover, Adam’s sin infected each human born thereafter with a sinful nature (White, n.d.). When an individual enters this world, he does not have to be taught about how to lie, cheat, or steal. Rather, because he is a sinner, he cannot help but sin. He possesses a radical bent toward sin which renders him incapable of adhering to the law of God or abiding by his precepts.

The Cure for Sin

Fortunately, God did not desire for mankind to remain in his sins, but prepared a way whereby rank sinners can become righteous saints. Throughout the Scriptures, God’s redemptive plan of the ages is powerfully portrayed and demands the attention of any serious reader. The Son of God wrapped himself in human flesh, lived a sinless life, died an atoning death, and rose a justifying resurrection, creating a way whereby lost humanity could receive the forgiveness for their sins and inherit life everlasting (John 3:16). However, the newly-born Christian soon finds himself in a civil war, for although his sins are forgiven, he still must deal with the lusts of the flesh and keep the old man in subjection. For the unsanctified Christian, this poses itself as an immense challenge, struggling with the tendencies of the old life while attempting to live the new life (Godbey, n.d.). Fortunately, God has engineered a process to enable Christians to conquer, subjugate, and destroy the old man; namely, sanctification (Williams, 1989). As an individual begins to exercise his divine prerogative of prayer and saturate himself in the Bible, he will inevitably separate himself from the world, fully dedicate himself unto God, and be filled with the Spirit of God (Simpson, 1991). In a word, sanctification occurs at a definite, crisis moment subsequent to salvation, an action which involves the pulling out of the roots of that inbred sin, followed by growth in grace (White, 1948). These two provisions, salvation and sanctification, are the only cures for remedying the unfortunate and debilitating disease called sin. It is advantageous for the Christian to develop a deeper comprehension of sin and thereby give God more praise and worship for the wonderful work of Calvary!

References

Geisler, Norman (2011). Systematic Theology. Minneapolis: Bethany House.

Godbey, W. B. (n.d.). Christian Perfection. Dallas, Texas: Evangel Press.

Knudsen, Ralph (1947). Christian Beliefs. Philadelphia: The Judson Press.

Martin, Walter (1977). The Kingdom of the Cults. Minneapolis: Bethany Fellowship.

Metz, Donald (1971). Studies in Biblical Holiness. Kansas City: Beacon Hill Press

Pearlman, Myer (1937). Knowing the Doctrines of the Bible. Springfield: Gospel Publishing House

Purkiser, W. T. (1972). Conflicting Concepts of Holiness. Kansas City: Beacon Hill Press.

Simpson, A. B. (1991). Wholly Sanctified. Camp Hill, Pennsylvania: Christian Publications.

Turner, J. Clyde (1956). These Things We Believe. Nashville: Convention Press.

White, Stephen (1948). Cardinal Elements in Sanctification. Kansas City, MO: Beacon Hill.

White, Stephen (n.d.). Essential Christian Beliefs. Kansas City: Beacon Hill Press

Williams, R. T. (1989). Sanctification: The Ethics and the Experience. Salem, Ohio: Schmul Publishing Company.