The Doctrine Of Sin

Hamartiology
• The word "sin" is found hundreds of times in the Bible in both Old and
New Testaments.
• Its first mention is in Genesis 4:7, where it is said to have been lurking
at the door of the world's first murderer, Cain.
• The second reference is found in Genesis 18:20, where it causes the
fiery and fearsome destruction of Sodom.
• The final mention is in Revelation 18:5, where it brings down the full
wrath of an angry God upon the political and economic systems of this
entire world.
• What is this deadly and damnable thing that is so hated by God and so
harmful to man?
• The very word carries with it the hissing sound of a vicious viper.
• Some twenty centuries ago the angel Gabriel appeared to a troubled
carpenter named Joseph to reassure him of the purity of Mary.
Matthew 1:20, 21
"Joseph, thou son of David, fear not to take unto thee Mary, thy wife, for
that which is conceived in her is of the Holy Spirit.
And she shall bring forth a son, and thou shalt call his name Jesus; for he
shall save his people from their sins"
• Approximately thirty years after this angelic announcement, this babe,
who had now grown into strong manhood, was publicly introduced by
John the Baptist in the following manner:

John 1:29
"Behold, the Lamb of God, who taketh away the sin of the world“
• From these verses we are told that the basic reason for the incarnation
of God's Son was to deal with this terrible thing called sin.
 I. THE DEFINITION AND MEANING
OF SIN.
• There are two words in the Greek New Testament which perhaps most
closely define sin:
A. Hamartema --"to miss a mark."
• Here sin may be pictured as any attitude or act of man which does not
hit the bull's eye of God's glory target.
• This meaning is strongly brought out by Paul in Romans 3:23,
"For all have sinned and come short of the glory of God."
• The secular use of its verbal form is illustrated in Judges 20:16, where it
is stated that the tribe of Benjamin had a corps of left-handed warriors
who "could sling stones at a hair-breadth and not miss."
B. Parabasis -- "to overstep a forbidden line."
• According to this definition, sin occurs when man deliberately (or
accidentally) steps over the line of the law of God.
The following passages bring this out:
• 1 John. 3:4 "Whosoever committeth sin transgresseth also the law: for
sin is the transgression of the law"
• Acts 1:25 "Which Judas, by transgression fell"
• James 2:11 "If thou kill, thou art become a transgressor of the law"
• This emphasizes the positive aspect of sin.
Various theological definitions of sin would include:
• "Sin is lack of conformity to the moral law of God, either in act,
disposition, or state" -A. H. Strong
• "Sin is a transgression of, or want of conformity to the divine law"
-Charles Hodge
• "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"
-James Oliver Buswell, Jr.
• "Sin is a restless unwillingness on the part of the creature to abide in
the sphere and limitation in which the Creator, guided by infinite
wisdom, had placed him" -L. S. Chafer
II. THE ORIGIN OF SIN.
A. THE ORIGIN OF SIN INTO THE UNIVERSE.
• According to five key biblical passages of Scripture, a powerful angelic
creature named Lucifer once (perhaps before the creation of the
earth) led a wicked revolt against Jehovah God himself in an insane
attempt to dethrone the rightful King, the Lord Jesus Christ.
• While this treachery proved unsuccessful, it did, nevertheless,
introduce into the universe a new evil element hitherto unknown.
This perverted principle was sin.
II. THE ORIGIN OF SIN.
• Lucifer degenerated into the devil and became, therefore, the source
and strength of sin.
• The five biblical passages previously mentioned are:
1. Ezekiel 28:11-19
2. Isaiah 14:12-15
3. Luke 10:18
4. 1 John 3:8
5. Revelation 12:3, 4.
Ezekiel 28:11-19
• 11 Moreover the word of the LORD came unto me, saying,
• 12 Son of man, take up a lamentation upon the king of Tyrus, and say unto
him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and
perfect in beauty.
• 13 Thou hast been in Eden the garden of God; every precious stone was thy
covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the
jasper, the sapphire, the emerald, and the carbuncle, and gold: the
workmanship of thy tabrets and of thy pipes was prepared in thee in the
day that thou wast created.
• 14 Thou art the anointed cherub that covereth; and I have set thee so: thou
wast upon the holy mountain of God; thou hast walked up and down in the
midst of the stones of fire.
• 15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was
found in thee.
• 16 By the multitude of thy merchandise they have filled the midst of thee with
violence, and thou hast sinned: therefore I will cast thee as profane out of the
mountain of God: and I will destroy thee, O covering cherub, from the midst of the
stones of fire.
• 17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by
reason of thy brightness: I will cast thee to the ground, I will lay thee before kings,
that they may behold thee.
• 18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity
of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour
thee, and I will bring thee to ashes upon the earth in the sight of all them that behold
thee.
• 19 All they that know thee among the people shall be astonished at thee: thou shalt
be a terror, and never shalt thou be any more.
Isaiah 14:12-15
• 12 How art thou fallen from heaven, O Lucifer, son of the morning! how
art thou cut down to the ground, which didst weaken the nations!
• 13 For thou hast said in thine heart, I will ascend into heaven, I will
exalt my throne above the stars of God: I will sit also upon the mount
of the congregation, in the sides of the north:
• 14 I will ascend above the heights of the clouds; I will be like the most
High.
• 15 Yet thou shalt be brought down to hell, to the sides of the pit.
II. THE ORIGIN OF SIN.
Luke 10:18
• 18 And he said unto them, I beheld Satan as lightning fall from heaven.
1 John 3:8
• 8 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.
Revelation 12:3, 4.
• 3 And there appeared another wonder in heaven; and behold a great red dragon, having
seven heads and ten horns, and seven crowns upon his heads.
• 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth:
and the dragon stood before the woman which was ready to be delivered, for to devour
her child as soon as it was born.
II. THE ORIGIN OF SIN.
B. THE ORIGIN OF SIN INTO THE WORLD.
• While an angel introduced sin into the universe, it was a man who
invited it into the world.
• In the Old Testament Moses describes the act historically, and in the
New Testament Paul describes it theologically.
Genesis 2:16, 17
• "And the Lord God commanded the man saying, Of every tree of the
garden thou mayest freely eat: But of the tree of the knowledge of
good and evil thou shalt not eat of it: for in the day that thou eatest
thereof thou shalt surely die“.
• Genesis 3:6
"And when the woman saw that the tree was good for food and that it
was pleasant to the eyes, and a tree to be desired to make one wise,
she took of the fruit thereof, and did eat, and gave also unto her
husband with her; and he did eat" .
• Romans 5:12
"Wherefore, as by one man sin entered into the world, and death by
sin; and so death passed upon all men, for that all have sinned".
• 1 Corinthians 15:22
"For as in Adam all die“.
Lewis Chafer writes:
• "The essential fact, which cannot be restated too often, is that, in his
temptation, Satan proposed to the first parents that they adopt the
precise course he had himself espoused and pursued, which was to
assume independence of God by departing from His will and purpose.
Short-sighted ambition doubly blinded by unholy pride was willing to
exchange the perfection of estate and destiny which the infinite love,
wisdom, and power of the Creator has designed, for the wretched
warfare of a self-centered life with its eternal agonizing experience in
death. Evidently the whole truth was not displayed before these
human beings.
• They were told that they would be like Elohim (Gen. 3:5), but only in
one respect-their eyes would be open and they would know good and
evil. They were, as created, experiencing the good; as fallen they
would experience the evil.
• They had nothing to gain but rather everything to lose. The creature,
whether angel or human, is by creation not only the property of the
Creator by rights more vital than any other, but, as created, the
creature is wholly dependent on the Creator
• This relationship was blessed indeed before the fall and engendered no
offense. By repudiating (to divorce from) God through disobedience,
Adam and Eve embarked upon a tempest-tossed, shoreless sea without
compass, rudder, or helm.
• Such a course could only lead to ignominious (disgraceful, shameful)
failure and to the final judgments of the One whom they had rejected
and abjured (renounced, denyed).
• The truth that sin is insanity is thus fully demonstrated. In the last
analysis, there are but two philosophies of life. One is to be conformed
to the will of God which is the original divine arrangement, the other is
to forsake the Creator and renounce His authority and purpose.
• In respect to the latter philosophy, it may be said that there is probably no
pride so despicable (horrible) as that which resents the authority of the
Creator and which presumes to devise a program of life and achievement
which is a substitute for the original plan and purpose of God.
• One philosophy is satanic, and this hideous fact is not changed even though
the whole human race has embraced the satanic ideal.
• Appearing in the Garden, Satan. . . appealed to natural desires, he belittled
sin, he attacked the character of God by intimating (suggesting) that God is
untrustworthy and unloving--he proposed a likeness to Elohim.
• The satanic philosophy is expressed perfectly in these brief words and it
leads on, regardless of a moment of satisfaction of self and pride, to the
lake of fire, and the same end is announced for all, angels or human beings,
who adopt and pursue this course to its bitter end.
• Satan's purpose did not consist merely in rejecting God; he was
designing a vast cosmos world system in which he proposed to utilize
and misappropriate the elements which belong to God's creation,
which, in themselves, are good. Satan creates nothing.
• No step in the satanic cosmos project was more essential than that he
should secure the allegiance of humanity.
• The issues at stake in the Garden of Eden were, in respect to Satan's
career, such as would determine his realization of his whole
undertaking.
• He must gain supremacy over man or fail completely. Little did Adam
and Eve realize that, so far from attaining independence, they were
becoming bondslaves to sin and Satan.“
(Systematic Theology, Vol. II, pp. 249, 250)
Berkhof suggests the following along this line:
• "The fall of man was occasioned by the temptation of the serpent, who
sowed in man's mind the seeds of distrust and unbelief.
• Though it was undoubtedly the intention of the tempter to cause
Adam, the head of the covenant, to fall, yet he addressed himself to
Eve, probably because;
a. She was not the head of the covenant and therefore would not
have the same sense of responsibility;
b. She had not received the command of God directly but only
indirectly, and would consequently be more susceptible to
argumentation and doubt; and
c. She would undoubtedly prove to be the most effective agent in
reaching the heart of Adam.
• The course followed by the tempter is quite clear.
• In the first place he sows the seeds of doubt by calling the good
intention of God in question and suggesting that His command was
really an infringement (invasion, tresspassing) of man's liberty and
rights.
• When he notices from the response of Eve that the seed has taken
root, he adds the seeds of unbelief and pride, denying that
transgression will result in death, and clearly intimating (suggesting)
that the command was prompted by the selfish purpose of keeping
man in subjection.
• He asserts that by eating from the tree man would become like God.
The high expectations thus engendered (begun) induced (persuaded)
Eve to look intently at the tree, and the longer she looked, the better
the fruit seemed to her.
• Finally, desire got the upper hand, and she ate and also gave unto her
husband, and he ate."
(Systematic Theology, p. 223)
 III. THE NATURE OF SIN.
A. SIN IS NOT ETERNAL.
• In the third century a Persian philosopher named Manes developed a
school of thought called Manichaeism.
• This taught in essence that there are two dual eternal and impersonal
principles which exist side by side in this universe.
• One is the principle of good, and the other the principle of evil.
B. SIN IS NOT MERELY THE ABSENCE OF GOOD.
• Some teach that as darkness is merely the absence of light, sin is
simply the nonpresence of goodness.
• This is unscriptural, for sin is as real and positive to the soul of man as
cancer and leprosy are to his physical body
C. SIN IS NOT SIMPLY THE WEAKNESS OR FRAILTY OF THE
HUMAN FLESH.
• This false view would see sin as mere frailties of the flesh such as
hunger, thirst, and weariness.

D. SIN HAS NO STANDARD OF ITS OWN.

• Sin must derive (get) its measurements from that which is positive or
good. One may assume good apart from evil (which indeed was true
historically), but evil cannot exist apart from good.
• By its very nature sin (and evil) must oppose and pervert something its
opposite. Every sin is, in reality, a perversion of some good principle.
E. SIN AND EVIL CANNOT REALLY MANIFEST THEMSELVES AS SUCH,
BUT MUST (TO SOME EXTENT) BE DISGUISED AS GOOD.
• For example, Hitter's stated reason for the systematic slaughter of untold
Jews and East Europeans was for the "protection and good" of his own
people, Germany.
 A rebel feels free to rape and burn in order to "awaken the conscience" of
a careless society unconcerned about the "plight" of his particular minority
group.
 A hijacker threatens and terrifies an entire passenger plane to "correct" the
wrongs a certain government may have done in holding some "innocent"
political prisoners.
• Thus, even in a sin-cursed world, evil dare not expose itself in the raw, as the
vicious and vile wolf it really is, but is forced to assume in some form the
garb of a sheep.
F. SIN MUST NOT ONLY DISGUISE ITSELF AS THE GOOD, BUT
MUST ALSO ACTUALLY CONNECT ITSELF TO THE GOOD.
• In itself it has no unifying power. Here sin may be likened to a virus,
and the good to a healthy cell.
• Much research is now going on concerning the nature and makeup of
a virus. Some believe it is a bridge between the living and non-living.
• A virus contains DNA (deoxyribonucleic acid), that necessary genetic
code of all living organisms, but it has no sugar or fat molecules, nor
does it possess nucleotides or amino acids.
• It can play dead like a crystal for long duration. Upon being revived, it
fastens to the wall of a living cell like a mosquito, driving a tubular
shaft in and injecting its own DNA genes.
• These genes take over the total function of the cell, gathering free-
floating nucleotides and produce copies of the original virus.
• The virus even secretes an enzyme which breaks down existing cell
DNA and uses this for itself.
• When several hundred virus DNAs have been assembled, the cell is
milked dry. Then the original virus (outside the cell wall) secretes a
final enzyme which dissolves the cell wall.
• An army of virus particles march forth, each seeking new cells to
invade, leaving behind the empty broken husk of what had been, an
hour before, a healthy, living cell. The operation is simple, ruthless,
and effective.
• Therefore (as we have already said) sin must disguise itself as and
connect itself to the good. But not so with the good, which has no
connection whatsoever with evil, and cannot disguise itself but must
be manifested by its true nature.
G. A FEATURE OF EVIL NOT USUALLY CONSIDERED IS THAT IT
MUST OFTEN STRIVE AGAINST ITSELF.
• For example
• 1. A miser (one who hates to spend money for anything) is
at variance (odds) with a spendthrift.
• 2. A proud stoic (self-controlled man) will view with
contempt a glutton (an uncontrolled eater).
• 3. A promiscuous heterosexual ( many sexual encounters
with the opposite sex) is sickened at the sexual perversions
of a homosexual.
• But this is not so with the good, where all its elements and attributes
complement and do not contradict each other. Love, grace, truth,
wisdom, righteousness, and justice are all the closest of friends.
• Thus, good has only one enemy, the evil, but any given evil has two
enemies, the good and another conflicting evil.
• A classic example of this was seen during World War II when the two
most wicked men on earth hated each other with a passion seldom
seen. These two bitter enemies were Adolf Hitler and Joseph Stalin
H. EVEN THOUGH WE HAVE USED SIN AND EVIL INTERCHANGEABLY
THUS FAR, THE TERMS ARE SOMETIMES TO BE DISTINGUISHED FROM
EACH OTHER.
• For example, sin is not always the exact same thing as evil. We often
refer to cyclones, floods, fires, earthquakes, and such as evil, and well
they may be. But these cannot be called sin.
• This fact should be understood, as many Christians have been
troubled and confused over the words of God in Isaiah 45:7, where
we read: "I form the light, and create darkness: I make peace and
create evil. I the Lord do all these things."
• Here the Hebrew word “Ra” is used, which can also be translated
"calamity."
• Thus, while we read of God creating evil, the Scriptures assure us he
does not create sin.
• (see 2 Corinthians 5:21; Titus 1:2; Hebrews 4:15; 6:18; James 1:13; 1
Peter 2:22; 1 John 3:5.)
2 Corinthians 5:21  
For he hath made him to be sin for us, who knew no sin; that we
might be made the righteousness of God in him.

Titus 1:2  In hope of eternal life, which God, that cannot lie, promised
before the world began;

Hebrews 4:15 For we have not an high priest which cannot be

touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin.
Hebrews 6:18 That by two immutable things, in which it was
impossible for God to lie, we might have a strong consolation, who have
fled for refuge to lay hold upon the hope set before us:

1 Peter 2:22  Let no man say when he is tempted, I am tempted of God:

for God cannot be tempted with evil, neither tempteth he any man:

1 John 3:5 And ye know that he was manifested to take away our sins;
and in him is no sin.
 IV. THE UNIVERSALITY OF SIN.
• The indisputable fact that all men are sinners is attested to by the
following five sources:
• A. THE TESTIMONY OF HISTORY.
• It has been estimated that some forty billion human beings have lived
(or are living) upon this earth since Adam.
• It would not be unreasonable to suggest that perhaps one third of these
forty billion people lost their lives at the hand of another human being.
• Hundreds of millions of living flesh-and-blood creatures have been
stabbed, stoned, strangled, shot, gassed, bombed, burned, buried alive,
hung, and drowned by other living flesh-and-blood creatures.
B. THE TESTIMONY OF CONSCIENCE.
• How often has man's built-in "sin gauge" smote him to despair and
even to suicide over his sinful actions.
• This club of conscience strikes all men, regardless of their brains,
brawn, bloodstream, or banking powers.
• Thus, while the voice of conscience can be defiled, it cannot be
denied.
C. THE TESTIMONY OF RELIGIONS.
Louis Berkhof writes the following:
• "The history of religions and of philosophy testify to it. The history of
religions testifies to the universality of sin. The question of Job, 'How
shall a man be just with God?' is a question that was asked not merely
in the realm of special revelation, but also outside of it in the Gentile
world.
• The heathen religions testify to a universal consciousness of sin and of
the need of reconciliation with a Supreme Being.
• There is a general feeling that the gods are offended and must be
propitiated (satisfied) in some way.
• There is a universal voice of conscience, testifying to the fact that man
falls short of the ideal and stands condemned in the sight of some
higher Power.
• Altars reeking with the blood of sacrifices, often the sacrifices of dear
children, repeated confessions of wrongdoing, and prayers for
deliverance from evil all point to the consciousness of sin. Missionaries
find this wherever they go.
• The history of philosophy is indicative of the same fact. Early Greek
philosophers were already wrestling with the problem of moral evil,
and since their day no philosopher of name was able to ignore it. They
were all constrained (forced) to admit the universality of it, and that in
spite of the fact they were not able to explain the phenomenon (fact).
• There was, it is true, a superficial (on the surface only) optimism in
the eighteenth century, which dreamt of the inherent (natural quality)
goodness of man, but in its stupidity flew in the face of the facts and
was sharply rebuked by Kant.
• Many liberal theologians were induced to believe and to preach this
inherent goodness of man as gospel truth, but today many of them
qualify it as one of the most pernicious (wicked) errors of the past.
Surely the facts of life do not warrant such optimism."
(Systematic Theology, pp. 239, 240)
D. THE TESTIMONY OF THE SCRIPTURES.
1. GENERAL STATEMENTS CONCERNING THE SINFULNESS OF MAN.
• 1 Kings 8:46 "For there is no man that sinneth not"
• Proverbs 20:9 "Who can say, I have made my heart clean, I am pure
from my sin?“
• Jeremiah 17:9 "The heart is deceitful above all things, and
desperately wicked"
• Ecclesiastes 7:20 "For there is not a just man upon earth, that doeth
good and sinneth not"
• Isaiah 53:6 "All we like, sheep have gone astray"
• "But we are all as an unclean thing, and all our righteousnesses are as
filthy rags; and we all do fade as a leaf, and our iniquities like the wind,
have taken us away" (Isaiah 64:6).
• "For all have sinned and come short of the glory of God"
(Romans 3:23).
• "But the scripture hath concluded all under sin" (Galatians 3:22).
• "For in many things we offend all" (James 3:2).
• "If we say that we have no sin, we deceive ourselves and the truth is
not in us" (1 John 1:8).
• "If we say that we have not sinned, we make him a liar, and his word is
not in us" (1 John 1:10).
2. PERSONAL STATEMENTS CONCERNING THE SINFULNESS OF MAN.
• On at least eight separate occasions in the Bible an individual is forced
to utter those three tragic but true words, "I have sinned.“
• a. Pharaoh (Ex. 9:27; 10:16) b. Balaam (Num. 22:34)
• c. Achan (Josh. 7:20) d. Saul (1 Sam. 26:21)
• e. David (2 Sam. 12:13; 24:10) f. Job (7:29; see 27:6; 40:3, 4; 42:6)
• g. the prodigal son (Lk. 15:21) h. Judas (Mt. 27:4)
• A double tragedy is seen here, for out of these eight confessions, it
would seem only three really were sincere and experienced the
forgiveness of a gracious God.
E. THE TESTIMONY OF OUR CHILDREN.
• The good must be taught to our children.
• The bad they know already.
• Sharing is not natural, but selfishness is.
V. THE EXCEEDING SINFULNESS
OF SIN.
• There are two unfathomable (not able to be understood) areas which
even the most spiritual believer can but penetrate (enter) slightly.
• One is the lofty heights of the Creator's holiness.
• The other is the fearful depths of the creature's sinfulness.
• Scripture offers three major proofs and illustrations of the exceeding
sinfulness of sin.
A. THE ANGELIC PROOF.
• Consider a kindly and highly experienced craftsman creating a
magnificent figure from out of nothing.
• Upon its creation this figure is given life, covered with dazzling
precious gems, and equipped with a beautiful musical system.
• The craftsman then places his newly created being over all the
universe, to rule (under him) and to enjoy.
• Millions of other created beings look to this creature for guidance.
His only responsibility is to faithfully serve his wise and wonderful
Creator.
• But one dark day, for absolutely no reason whatsoever, this privileged
being who had received so much from the craftsman, viciously lashes
out against his benevolent benefactor and leads a wicked rebellion to
drive him from the very universe he originally created.
• What base and perverted ingratitude (not thankful) all this would
display. And yet, such was the case when Lucifer rebelled against his
mighty Creator, Jehovah God.
• The depths and depravity of this sin, in light of its background, can
never be comprehended by any creature, angelic or human
• Isaiah14:12-15; Ezekiel 28:11-19
Isaiah 14:12-15
• 12 How art thou fallen from heaven, O Lucifer, son of the morning! how
art thou cut down to the ground, which didst weaken the nations!
• 13 For thou hast said in thine heart, I will ascend into heaven, I will exalt
my throne above the stars of God: I will sit also upon the mount of the
congregation, in the sides of the north:
• 14 I will ascend above the heights of the clouds; I will be like the most
High.
• 15 Yet thou shalt be brought down to hell, to the sides of the pit.
Ezekiel 28:11-19
• 11 Moreover the word of the LORD came unto me, saying,
• 12 Son of man, take up a lamentation upon the king of Tyrus, and say unto
him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and
perfect in beauty.
• 13 Thou hast been in Eden the garden of God; every precious stone was thy
covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the
jasper, the sapphire, the emerald, and the carbuncle, and gold: the
workmanship of thy tabrets and of thy pipes was prepared in thee in the day
that thou wast created.
• 14 Thou art the anointed cherub that covereth; and I have set thee so: thou
wast upon the holy mountain of God; thou hast walked up and down in the
midst of the stones of fire.
• 15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity
was found in thee.
• 16 By the multitude of thy merchandise they have filled the midst of thee with
violence, and thou hast sinned: therefore I will cast thee as profane out of the
mountain of God: and I will destroy thee, O covering cherub, from the midst of the
stones of fire.
• 17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom
by reason of thy brightness: I will cast thee to the ground, I will lay thee before
kings, that they may behold thee.
• 18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the
iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it
shall devour thee, and I will bring thee to ashes upon the earth in the sight of all
them that behold thee.
• 19 All they that know thee among the people shall be astonished at thee: thou shalt
be a terror, and never shalt thou be any more.
B. THE HUMAN PROOF.
• L. S. Chafer writes:
• "One individual, the first of the human creation, committed one sin and
that sin being apparently so innocuous (unimportant) men are prone to
ridicule the thought that God would notice it at all; yet that one sin is,
according to divine estimation, sufficiently evil to cause the degeneracy
and depravity of the unfallen person who committed the sin, and to
cause uncounted millions of his posterity (descendants) to suffer in the
flesh and die, and the vast majority of them to spend eternity in the
realms of woe." Systematic Theology, Vol. II, p. 252
C. THE DIVINE PROOF.
• "The Son of God suffered to an infinite (without end) degree and died
on the cross because of sin.
• There was no other way whereby redemption could be secured.
• However, had there never been but one sin committed in this world,
the same depths of suffering and death by the Son of God would have
been required as a righteous ground for divine forgiveness of that one
sin and the justification of that sinner." (Ibid., p. 252)
VI. THE CONSEQUENCES OF SIN.
A. UPON LUCIFER.
As Lucifer was the first sinner, he naturally experienced the first
terrible results of sin.
1. Immediate consequences:
Lucifer lost his coveted position as heaven's anointed cherub (Ezek.
28:14) and became earth's depraved dragon (Rev. 12:7).
2. Future consequences:
The devil will someday be forever cast into the lake of fire, a place God
himself prepared for the universe's first sinner (Mt. 25:41; Rev. 20:10).
B. UPON MAN.
• When Adam opened the door for sin, two vicious criminals also
rushed in and immediately began tormenting the human race.
• The names of these two terrible gangsters are physical death and
spiritual death. In the Bible the theological meaning for death is
"separation."
1. PHYSICAL DEATH:
• God created Adam with the possibilities of living forever (Gen. 2:9) but
Adam sinned (Gen. 3:19) and therefore had to later experience physical
death, that is, the separation of his body and soul (Gen. 5:5; Ps. 90:10;
Jn. 19:30).

2. SPIRITUAL DEATH:
• Because of sin, all unsaved people will someday be forever separated
from God in the lake of fire.
• This is referred to as the second death
(Mt. 7:23; 25:41; Rev. 2:11; 20:6, 14; 21:8).
• It should be furthermore stated that, although the second death as
mentioned above is still future for the sinner, the Bible nevertheless
teaches that all unsaved people right now are considered by God to be
dead in trespasses and sins and separated even at this present time
from his fellowship (Eph. 2:1-12).
• Both physical and spiritual death seem to be in the mind of God when
he warned Adam about the consequences of sin.
• The Hebrew of Genesis 2:17 may be translated,
• "For in the day that thou eatest thereof, in dying thou shalt surely die."
In summary it may be said then that sin:
• a. Dulls man's ears. Acts 28:27.
• b. Darkens his eyes. Ephesians 4:18.
• c. Diverts his feet. Isaiah 53:6.
• d. Defiles his tongue. Romans 3:13, 14.
• e. Deceives his heart. Jerer 17:9.
• f. Devours his intellect. 1 Cor. 2:14.
• g. Dooms his soul. Ezek. 18:4.
C. UPON NATURE.
• After sin, man's paradise became a wilderness.
• The roses contained thorns and the docile tiger suddenly became a
hungry meat-eater.
• This will continue to be the case until the curse is lifted during the
millennium.
• In the New Testament Paul writes about the consequences of sin
upon nature:
Romans 8:19-22
"For the earnest expectation of the creature waiteth for the
manifestation of the sons of God.
For the creature was made subject to vanity, not willingly, but by reason
of him who hath subjected the same in hope.
Because the creature itself also shall be delivered from the bondage of
corruption into the glorious liberty of the children of God.
For we know that the whole creation groaneth and travaileth in pain
together until now”.
D. UPON THE HOLY ANGELS.
• Man's sin apparently became an object lesson for angels as their Creator
allowed them to enter into his blessed work of redeeming mankind.
• The following passages seem to bear this out:
• "For we are made a spectacle unto ... angels" (1 Cor. 4:9).
• "I charge thee before God, and the Lord Jesus Christ, and the elect
angels" (1 Tim. 5:21).
• "And it [the Law] was ordained by angels" (Gal. 3:19).
• "Which things [matters concerning salvation] the angels desire to look
into" (1 Pet. 1:12).
• "Are they (angels) not all ministering spirits, sent forth to minister for
them who shall be heirs of salvation?" (Heb. 1:14).
E. UPON GOD HIMSELF.
• What effect did man's sin have upon God? It meant that he could no
longer rest as he had done when creation was completed (Gen. 2:2).
• It meant that he began his second (and greatest) work, that of
redemption. To this very day, God continues to work in matters of
redemption.
• "But Jesus answered them, My Father worketh hitherto, and I work"
(Jn. 5:17).
• "I must work the works of Him that sent me" (Jn. 9:4).
• "He which hath begun a good work in you will perform it until the day
of Jesus Christ" (Phil. 1:6).
 VII. THE IMPUTATION OF SIN.
• Were the effects of Adam's fall merely confined to himself?
• or do they continue somehow to make themselves known in the lives
of twentieth-century men?
DEFINITION OF IMPUTATION
• That function of the justice of God in Ascribing, Crediting, Attributing,
Accounting and Reckoning something to someone for blessing or for cursing.

 2 KINDS OF IMPUTATION:
1. REAL IMPUTATION- Imputation of Sinful Nature
Inherent (Automatic), - Imputed Sin/Curse –
through Adam

2. JUDICIAL IMPUTATION- Imputation of New Nature

Decision has to be made, - Imputed Righteousness/Blessing –
through Jesus Christ
A. The Liberal Position
• The entire story is simply a Hebrew legend.
B. The Pelagian Position.
• Pelagius was a British monk who taught that Adam's sin affected only
himself, for God imputes (puts on their account) to men only those sins
which they personally and consciously perform.
• Pelagius said the only effect of Adam's sin on posterity (descendants)
was that of a bad example.
• The doctrine of Pelagianism was condemned by the Council of Carthage
in A. D. 418.
C. THE ARMINIAN POSITION.
• Arminius (1560-1609) was a professor who lived and taught in
Holland.
• This theory teaches that, while Adam's sin definitely weakened the
will of his posterity to remain sinless, it did not, however, destroy the
possibility.
D. THE AUGUSTINIAN POSITION.
• Augustine was one of the greatest of the early church fathers. He
taught that, because of the unity of the human race in Adam, his sin
therefore is imputed to his posterity.
• Thus, corrupted nature begets corrupted nature.
• This final view is the only position which is amply supported by the
Scriptures. "Wherefore, as by one man sin entered into the world,
and death by sin; and so death passed upon all men, for that all have
sinned" (Romans 5:12).
• "Therefore, as by the offense of one judgment came upon all men to
condemnation; even so by the righteousness of one the free gift came
upon all men unto justification of life" (Romans 5:18).
• At this point it will be helpful to read the summary offered by a well-
known theologian.
• "As a matter of fact the representative principle runs through the
entire range of human life.
• Representative action is a sociological fact everywhere and is
recognized in all orderly legal systems.
• For example, it may properly be said, I signed the Declaration of
Independence as of the Fourth of July, 1776.
• I was not there, but my representatives acted as my representatives,
and I am implicated (involved) in all the consequences of their action.
• Further, I declared war and entered World War II with the whole
nation as of December 7, 1941.
• I was not present when the action was taken. I was only listening over
the radio. I might have been an unborn child.
• Nevertheless, my representatives acted for me and as representing
me, therefore it was my action, and I am implicated and involved in all
the consequences of that action.
• Just so, I became a wicked, guilty sinner in the Garden of Eden. I
turned my back upon fellowship with my holy God.
• I deliberately corrupted the character of godly holiness which God
imparted to His creation. I willfully began to spread corruption
through the creation over which God had intended me to rule. I was
not there.
• No, but my representative was there, and he acted as such in my
place and I was driven out from the garden and excluded from the
tree of life."
(J. Oliver Buswell, A Systematic Theology of the Christian Religion, p. 295)
 VIII. THE KINDS OF SIN.
• Are some sins worse than other sins?
• While it is true that the Bible teaches in a general sense that to be
guilty of one is to be guilty of all sins (James 2:10),
• It also indicates there are sins of greater degree and sins of lesser
degree.
• We note the following words of Jesus:
• Luke 12:47, 48
• "And that servant which knew his lord's will, and prepared not
himself, neither did according to his will, shall be beaten with many
stripes. But he that knew not, and did commit things worthy of
stripes, shall be beaten with few stripes. For unto whomsoever much
is given, of him shall be much required: and to whom men have
committed much, of him they will ask the more".
• Let us consider some of the various kinds of sins as indicated in the Word of
God:
A. SINS OF IGNORANCE.
• "Then said Jesus, Father, forgive them; for they know not what they do" Luke
23:34.
• "Jesus answered [Pilate] ... he that delivered me unto thee [the wicked Jew]
hath the greater sin" John 19:11.
• "For as many as have sinned without law shall also perish without law: and as
many as have sinned in the law shall be judged by the law"
Romans 2:12.
• "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted
me faithful, putting me into the ministry; who was before a blasphemer, and a
persecutor, and injurious; but I obtained mercy because I did it ignorantly in
unbelief" 1 Timothy 1:12,13.
B. SINS OF INFIRMITY.
• "Who can understand his errors? Cleanse thou me from secret faults“. Psalm 19:12
• "He hath not dealt with us after our sins; nor rewarded us according to our
iniquities.... For he knoweth our frame; he remembereth that we are dust" Psalm
103:10, 14.
• "Likewise the Spirit also helpeth our infirmities: for we know not what we should
pray for as we ought: but the Spirit itself maketh intercession for us with groanings
which cannot be uttered" Romans 8:26.
• "For whatsoever is not of faith is sin" Romans 14:23.
• "We then that are strong ought to bear the infirmities of the weak. . ." Romans
15:1.
• "Watch and pray, that ye enter not into temptation, the spirit indeed is willing, but
the flesh is weak" Matthew 26:41.
C. SINS OF CARELESSNESS.
• "I said, I will take heed to my ways, that I sin not with my tongue"
Psalm 39:1.
• "Take heed to yourselves, that your hearts be not deceived"
Deuteronomy 11:16.
• "But take heed lest by any means this liberty of yours become a
stumbling block to them that are weak" 1 Corinthians 8:9.
• "Wherefore let him that thinketh he standeth take heed lest he fall"
1 Corinthians 10:12.
• "Therefore we ought to give the more earnest heed to the things which
we have heard, lest at any time we should let them slip"
Hebrews 2:1.
D. SINS OF PRESUMPTION.
(to assume something)

• "Keep back thy servant also from presumptuous sins" Psalm 19:13.
• "Them that walk after the flesh in the lust of uncleanness, and despise
government. Presumptuous are they, self-willed" 2 Peter 2:10.
• "Who, knowing the judgment of God, that they which commit such
things are worthy of death, not only do the same, but have pleasure in
them that do them" Romans 1:32.
E. THE UNPARDONABLE SIN.
• "Wherefore I say unto you, all manner of sin and blasphemy shall be
forgiven unto men: but the blasphemy against the Holy Ghost shall
not be forgiven unto men.
• And whosoever speaketh a word against the Son of man, it shall be
forgiven him: but whosoever speaketh against the Holy Ghost, it shall
not be forgiven him, neither in this world, neither in the world to
come" Matthew 12:31, 32.
• Much ink has been spilled over these words.
• What is this unforgivable and unpardonable sin?
• Who can commit it? Can it be done today?
• Two main views have been offered to explain this sin
• 1. “THAT THE SIN CAN BE COMMITTED BY ANY UNBELIEVER
TODAY AND OCCURS WHEN A SINNER REJECTS THE
CONVICTING VOICE OF THE HOLY SPIRIT ONCE TOO OFTEN”.
• At this point, the Holy Spirit forever ceases to deal with the sinner and
he is hopelessly condemned, with no chance of salvation, however he
may later desire it.
• Genesis 6:3 is sometimes offered in support of this theory. However,
an examination of the passage shows this meaning is taken
completely out of its context. In reality there is no scriptural basis for
the first theory.
• 2. “THAT THE SIN WAS DISPENSATIONAL IN NATURE, THAT
IT WAS THE SIN OF ASCRIBING TO SATAN THE EARTHLY
MIRACLES PERFORMED BY OUR SAVIOR AND THEREFORE
CANNOT BE COMMITTED TODAY”.
• This theory is generally held by the majority of Bible students and the
passage context would seem to support its accuracy.
• Matthew 12:22-24 “Then was brought unto him one possessed with a
devil, blind, and dumb: and he healed him, insomuch that the blind
and dumb both spake and saw.
• And all the people were amazed, and said, Is not this the son of David?
• But when the Pharisees heard it, they said, this fellow doth cast out
devils, but by Beelzebub the prince of the devils”.
F. THE SIN UNTO DEATH.
• "For this cause many are weak and sickly among you, and many
sleep" (1 Cor. 11:30).
• "There is a sin unto death" (1 John. 5:16).
• As in the case of the unpardonable sin, the sin unto death has been
the object of some controversy.
• The commonly accepted view is that the sin can only be committed
by a child of God, and happens when the believer lives such a
wretched life that the Father finally reaches down and takes him
home to heaven earlier than he normally would have.
• In other words, just as there is a premature birth, there is a
premature death.
• Evidence of this theory is thought by some to be seen in Acts 5:1-11;
1 Corinthians 5:1-5 (here, though, the Corinthian believer apparently
repented-see 2 Cor. 2:6-11).
• Some who hold this theory use it as a theological basis for
interpreting such difficult passages as Hebrews 6:4-10; 10:26-30.
 IX. THE METAPHORS OF SIN.
• A. Sin is poisonous, like a viper. Ps. 140:3; Mt. 23:33.
• B. Sin is stubborn, like a mule. Job 11:12.
• C. Sin is cruel, like a bear. Daniel 7:5.
• D. Sin is destructive, like a canker worm. Joel 2:25.
• E. Sin is unclean, like a wild dog. Proverbs 26:11.
• F. Sin is cunning, like a fox. Luke 13:32.
• G. Sin is fierce, like a wolf. John 10:12.
• H. Sin devours, like a lion. Psalm 22:13; Daniel 7:4.
• I. Sin is filthy, like a swine. 2 Peter 2:22.
 X. THE CHRISTIAN'S SIN.
• One of the truly great and far-reaching blessings of salvation is God's
dealings with the subject of our sin.
• The repenting sinner is immediately and eternally saved from the
penalty of sin (in the past), provided with victory over the power of
sin (in the present), and guaranteed final removal from the presence
of sin (in the future).
• But what happens when the Christian fails to use the available power
and falls into sin? How does God view sin in the life of his child?
• Is it indeed possible (as some have claimed) to remain sinless from
the cross to the crown?
A. THE FACT OF SIN.
• Charles Ryrie writes:
• "Being a Christian does not free one from sinning. Of course there are
some who teach eradication (to erase) of the sin nature in this life, but
the picture and doctrine of the New Testament seem to teach
otherwise. In fact, John mentions three false claims which people in his
day made in this regard in 1 John 1:8-10.
1. Verse 8 speaks of denying the presence of the principle of sin.
2. Verse 9 of the denial of particular sins.
3. Verse 10 of the denial of personally sinning.“
(A Survey of Bible Doctrine, p. 112)
B. THE EFFECT OF SIN.
• The child of God immediately loses the following six things upon sinning. A
seventh may be lost.
• 1. The Loss Of Light.
1 John 1:6 If we say that we have fellowship with him, and walk in darkness,
we lie, and do not the truth:
• 2. The Loss Of Joy
Ps. 51:12 Restore unto me the joy of thy salvation; and uphold me with thy
free spirit.
Jn. 15:11; These things have I spoken unto you, that my joy might remain in
you, and that your joy might be full.
Gal. 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering,
gentleness, goodness, faith,
1 Jn. 1:4 And these things write we unto you, that your joy may be full).
• 3. The Loss Of Peace (1 Jn. 3:4-10).
• 4 Whosoever committeth sin transgresseth also the law: for sin is the
transgression of the law. 5 And ye know that he was manifested to take
away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth
not: whosoever sinneth hath not seen him, neither known him. 7 Little
children, let no man deceive you: he that doeth righteousness is
righteous, even as he is righteous. 8 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.
9 
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. 10 In this the
children of God are manifest, and the children of the devil: whosoever
doeth not righteousness is not of God, neither he that loveth not his
brother.
• 4. The Loss Of Love
1 Jn. 2:5 But whoso keepeth his word, in him verily is the love of
God perfected: hereby know we that we are in him.
1 John2: 15-17 15 Love not the world, neither the things that are in
the world. If any man love the world, the love of the Father is not in
him. 16 For all that is in the world, the lust of the flesh, and the lust of
the eyes, and the pride of life, is not of the Father, but is of the world.
17 
And the world passeth away, and the lust thereof: but he that doeth
the will of God abideth for ever.
1 John 4:12 No man hath seen God at any time. If we love one
another, God dwelleth in us, and his love is perfected in us.
• 5. The Loss Of Fellowship
1 John 1:3 That which we have seen and heard declare we unto
you, that ye also may have fellowship with us: and truly our fellowship
is with the Father, and with his Son Jesus Christ.
1 John 1:6, 7 6 If we say that we have fellowship with him, and
walk in darkness, we lie, and do not the truth:7 But if we walk in the
light, as he is in the light, we have fellowship one with another, and
the blood of Jesus Christ his Son cleanseth us from all sin.
• 6. The Loss Of Confidence.
1 John 3:19-22 19 And hereby we know that we are of the truth, and
shall assure our hearts before him. 20 For if our heart condemn us, God
is greater than our heart, and knoweth all things. 21 Beloved, if our
heart condemn us not, then have we confidence toward God. 22 And
whatsoever we ask, we receive of him, because we keep his
commandments, and do those things that are pleasing in his sight.).
• 7. The Possible Loss Of Health And Even Physical Life
1 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.
1 Corinthians 11:30 For this cause many are weak and sickly
among you, and many sleep.
C. THE PREVENTIVES AGAINST SIN.
1. THE WORD OF GOD
 It has been often observed that the Bible will keep one from sinning,
or sin will keep one from the Bible.
Ps. 119:11 Thy word have I hid in mine heart, that I might not sin
against thee.
John 15:7 If ye abide in me, and my words abide in you, ye shall ask
what ye will, and it shall be done unto you.
John 17:17 Sanctify them through thy truth: thy word is truth.
2 Tim. 3:16, 17 16 All scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction, for instruction in
righteousness: 17 That the man of God may be perfect, thoroughly
furnished unto all good works.
2. THE INTERCESSION OF THE SON OF GOD
Luke. 22:32 But I have prayed for thee, that thy faith fail not: and
when thou art converted, strengthen thy brethren.
Jn. 17:15 I pray not that thou shouldest take them out of the world,
but that thou shouldest keep them from the evil.
Romans 8:34 Who is he that condemneth? It is Christ that died, yea
rather, that is risen again, who is even at the right hand of God, who
also maketh intercession for us.
Hebrews 7:23-25 23 And they truly were many priests, because they
were not suffered to continue by reason of death: 24 But this man,
because he continueth ever, hath an unchangeable priesthood.
25 
Wherefore he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for them.
3. THE MINISTRY OF THE SPIRIT OF GOD
Zechariah 4:6  Then he answered and spake unto me, saying, This is
the word of the LORD unto Zerubbabel, saying, Not by might, nor by
power, but by my spirit, saith the LORD of hosts.
John 7:37-39 37 In the last day, that great day of the feast, Jesus stood
and cried, saying, If any man thirst, let him come unto me, and drink.
38 
He that believeth on me, as the scripture hath said, out of his belly
shall flow rivers of living water. 39 (But this spake he of the Spirit, which
they that believe on him should receive: for the Holy Ghost was not yet
given; because that Jesus was not yet glorified.)
D. THE REMEDY FOR SIN.
• Dr. L. S. Chafer writes:
• "The responsibility resting upon the unregenerate (lost) man who
would avail (help, use, advantage) himself of the forgiveness of all
trespasses and be saved is expressed in the one all-inclusive word--
BELIEVE.
• While the responsibility resting upon the regenerate (saved) man who
would be forgiven and restored to right relations with God is
expressed in the one word—
CONFESS.
• These two words are each specifically adapted to the situation,
relationships, and circumstances with which they are associated.
• Untold confusion follows when unregenerate men are told to confess
as a condition of forgiveness and salvation, which confusion is
equalled when a regenerate man is told to believe as a condition of
securing a renewal of right relations to God.
• Hymnology is sometimes misleading at this point.
• By such hymns, words are put into the lips of the unsaved which
encourage them to conceive of themselves as wanderers who are
returning to God.
• As a matter of fact, the unregenerate man has never before been in
any favorable relation to God.
• When, as a part of his salvation, he is forgiven, it is unto a hitherto
unexperienced union with God which abides forever; but when the
Christian is forgiven it is unto the restoration of communion with God
which may be broken again all too soon.
• The saints of all the ages have returned to the blessings of their
covenant relation to God by the confession of their sin.
• This, however, is far removed from those terms upon which they
entered the covenant at the beginning.
• The loss of the blessing within the covenant is different, indeed, from
the loss of the covenant relation itself.
• In the case of a believer related to God by the New Covenant made in
His blood, restoration to communion, as always, is by confession of
sin to God.
• We read in 1 John 1:9, “If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness.”
• Similarly, in 1 Corinthians 11:31, 32 it is stated that
‘'if we would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the Lord, that we
should not be condemned with the world.‘’
• Since confession and self-judgment refer to the same action on the
part of the believer, these passages emphasize the same important
truth.
• Confession and self-judgment are the outward expression of heart-
repentance; and repentance, which is a change of mind or purpose,
brings the sin-burdened Christian back into agreement with God.
• While practicing sin, he was opposed to the will and character of God;
by repentance, expressed to God in the confession of sin and self-
judgment, he returns to agreement with God.
• 'Two cannot walk together, except they be agreed' nor can the
Christian have fellowship with God who is Light and at the same time
be walking in darkness.
• 1 John. 1:6 If we say that we have fellowship with him, and walk in
darkness, we lie, and do not the truth:
• To walk in the light is not to become the light, which would mean
attainment to infinite holiness. God alone is Light.
• Nor does walking in the light mean that one never does wrong.
• It is rather that when the searchlight, which God is, penetrates the
heart and life and discloses that which is contrary to His will, the
wrong thus disclosed is by a true heart-repentance at once confessed
and judged before God.
• Assurance is given to the believer that when thus adjusted to the light
(which is “walking” in the light), the sin is forgiven and its pollution
cleansed by the blood of Christ.
• Both 1 John 1:8 and 10 are in the nature of parenthesis.
• The word of assurance presented in 1:7 is continued in 1:9 which
states that,
• 'If we confess our sins (which is adjustment to God who is the Light),
he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness.'
• Confession of sin, it should be observed, is first and always to God and
is to be extended to others only as they have been directly injured by
the sin.
• So, likewise, this divine forgiveness and cleansing are not said to be
acts of divine mercy and kindness,
• being wrought rather on the basis of absolute righteousness which is
made possible through the fact that the penalty which the sin merits
has fallen upon the
SUBSTITUTE – GOD'S PROVIDED LAMB.
• Since the Substitute has endured the penalty, God is seen to be just
rather than merciful when He justifies the unsaved who do no more
than to 'believe in Jesus' (Rom. 3:26), and just rather than merciful
when He forgives the Christian who has sinned, on no other condition
than that he 'confess' his sin (1 Jn. 1:9).
• In forgiving the Christian who confesses his sin, God is 'faithful' to His
eternal character and purpose and is 'just' in so doing because of the
penalty which Christ has endured.
• The basis for this provision whereby the Christian may be forgiven and
cleansed in the faithfulness and justice of God is found in the
declaration which consummates (ends) this context (1 Jn. 2:2), where
it is said that 'he is the propitiation (satisfaction) for our sins.'
• Since this context is concerned only with the sins of Christians, the
great aspect of propitiation for a lost world is mentioned here only
incidentally.
• Too much emphasis cannot be placed on the fact that Christ is the
propitiation for our sins.
• By His death He has rendered God propitious and free to forgive and
cleanse the Christian who confesses his sin.
• It is evident that the divine forgiveness of the believer is household in
its character.
• It contemplates, not the once-for-all forgiveness which is a part of
salvation (Col. 2:13), but the forgiveness of the one who already and
permanently is a member of the household and family of God.
• Vital union with God, which is secured by Christ for the believer, has
not been and cannot be broken (Rom. 8:1).
• This renewal is unto fellowship and communion with God.
• At no point in Christian doctrine is the specific and unique character
of the present grace-relationship to God more clearly seen than in
household forgiveness."
• (Systematic Theology, Vol. II, pp. 336-338)
 XI. THE REASONS FOR SIN.
• We have already observed the biblical teachings that God is nowhere
pictured as the Author of sin.
• But why did he allow it? Could he not have prevented it?
• The answer is of course that he could have, but chose not to.
• Why? Several suggestions have been offered along this line.
A. GOD CREATED BOTH ANGELS AND MEN AS INTELLIGENT
CREATURES POSSESSING MORAL NATURES WHICH COULD
DETERMINE AND CHOOSE BETWEEN RIGHT AND WRONG.
• Had God stopped Lucifer and Adam one second before their sin, he
would, in effect, have violated their moral natures and reduced them
to mere walking robots.
B. GOD ALLOWED MAN TO SIN SO THAT HE MIGHT DISPLAY
HIS GRACE.
• Thus, prior to Adam, God was already exhibiting his omnipresence (in
being everywhere at once), his omnipotence (in setting the galaxies
into motion), and his omniscience (in creating the angels).
• But there was one attribute, one characteristic perhaps closer to his
heart than any other, and that was his grace.
• Where there is no sin there is no need of grace.
• As Paul would later write:
• "But where sin abounded, grace did much more abound" (Rom. 5:20).
• Why then did God allow Adam to sin? No man knows. But it does not
seem unreasonable to believe that part of the answer lies in the above
suggestion, that is for God to display his marvelous grace.
• Again, in the words of Paul:
• "Even when we were dead in sins, [He] hath quickened us together
with Christ [by grace are ye saved:] ... that in the ages to come he
might shew the exceeding riches of his grace in his kindness toward us
through Jesus Christ" (Eph. 2:5, 7).
 XII. THE ULTIMATE AND FINAL
VICTORY OVER SIN
• In four key passages, New Testament writers Paul, Peter, and John
describe for us this thrilling victory.
• Note: 1 Corinthians 15:25-28
• "For he must reign, till he hath put all enemies under his feet. The last
enemy that shall be destroyed is death. For he hath put all things under
his feet. But when he saith all things are put under him it is manifest that
he is excepted, which did put all things under him. And when all things
shall be subdued unto him, then shall the Son also himself be subject unto
him that put all things under him, that God may be all in all“.
• (See also Heb. 12:22-24; 2 Pet. 3:7-13; Rev. 20:11-15)
Hebrews 12: 22 - 24
• 22 But ye are come unto mount Sion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable company of
angels, 23 To the general assembly and church of the firstborn, which
are written in heaven, and to God the Judge of all, and to the spirits of
just men made perfect, 24 And to Jesus the mediator of the new
covenant, and to the blood of sprinkling, that speaketh better things
than that of Abel.
2 Peter 3:7-13
• 7 But the heavens and the earth, which are now, by the same word are kept in
store, reserved unto fire against the day of judgment and perdition of ungodly
men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord
as a thousand years, and a thousand years as one day. 9 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.
10 
But the day of the Lord will come as a thief in the night; in the which the heavens
shall pass away with a great noise, and the elements shall melt with fervent heat,
the earth also and the works that are therein shall be burned up. 11 Seeing then
that all these things shall be dissolved, what manner of persons ought ye to be in
all holy conversation and godliness, 12 Looking for and hasting unto the coming of
the day of God, wherein the heavens being on fire shall be dissolved, and the
elements shall melt with fervent heat? 13 Nevertheless we, according to his promise,
look for new heavens and a new earth, wherein dwelleth righteousness.
Rev. 20:11-15
• 11 And I saw a great white throne, and him that sat on it, from whose
face the earth and the heaven fled away; and there was found no
place for them. 12 And I saw the dead, small and great, stand before
God; and the books were opened: and another book was opened,
which is the book of life: and the dead were judged out of those things
which were written in the books, according to their works. 13 And the
sea gave up the dead which were in it; and death and hell delivered up
the dead which were in them: and they were judged every man
according to their works. 14 And death and hell were cast into the lake
of fire. This is the second death. 15 And whosoever was not found
written in the book of life was cast into the lake of fire.