Sin

The Biblical Conception of Sin

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CHAPTER I — THE BIBLICAL CONCEPTION OF SIN

BY REV. THOMAS WHITELAW, M. A., D. D., KILMARNOCK, AYRSHIRE, SCOTLAND

Holy Scripture undertakes no demonstration of the reality of sin. In all its statements concerning sin, sin is presupposed as a fact which can neither be controverted nor denied, neither challenged nor obscured. It is true that some reasoners, through false philosophy and materialistic science, refuse to admit the existence of sin, but their endeavors to explain it away by their respective theories is sufficient proof that sin is no figment of the imagination but a solid reality. Others who are not thinkers may sink so far beneath the power of sin as to lose all sense of its actuality, their moral and spiritual natures becoming so hardened and fossilized as to be “past feeling,” in which case conviction of sin is no more possible, or at least so deteriorated and unimpressible that only a tremendous upheaval within their souls, occasioned perhaps by severe affliction, but brought about by the inward operation of the Spirit of God, will break up the hard crust of moral numbness and religious torpor in which their spirits are encased. A third class of persons, by simply declining to think about sin, may come in course of time to conclude that whether sin be a reality or not, it does not stand in any relation to them and does not concern them—in which case once more they are merely deceiving themselves. The truth is that it Read more about The Biblical Conception of Sin

From the Archives: 1 John 3:9 – Those “Born of God” Do Not Sin?

Reprinted with permission from Faith Pulpit, November/December ‘05

Four views that appeal to this verse

1. The works-righteousness view

This view teaches that one earns or keeps salvation by good works, and thus that the person who chooses to sin has forfeited any right to heaven. This view contradicts the Bible’s clear teaching on salvation as God’s gift through faith (Ephesians 2:8-9), purchased for us not by our works but by the sacrifice of Christ upon the cross (Romans 3:24-25, 2 Corinthians 5:21, 1 Peter 2:24).

2. The instantaneous sanctification/Wesleyan view

Read more about From the Archives: 1 John 3:9 – Those “Born of God” Do Not Sin?

Paul's Testimony to the Doctrine of Sin

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CHAPTER IV — PAUL’S TESTIMONY TO THE DOCTRINE OF SIN

BY PROFESSOR CHAS. B. WILLIAMS, B. D., PH. D., SOUTHWESTERN BAPTIST THEOLOGICAL SEMINARY, FORT WORTH, TEXAS

Theodore Parker once said: “I seldom use the word sin. The Christian doctrine of sin is the devil’s own. I hate it utterly”. His view of sin shaped his views as to the person of Christ, atonement, and salvation. In fact, the sin question is back of one’s theology, soteriology, sociology, evangelism, and ethics. One cannot hold a Scriptural view of God and the plan of salvation without having a Scriptural idea of sin. One cannot proclaim a true theory of society unless he sees the heinousness of sin and its relation to all social ills and disorders. No man can be a successful New Testament evangelist publishing the Gospel as “the power of God unto salvation to every one that believeth”, unless he has an adequate conception of the enormity of sin. Nor can a man hold a consistent theory of ethics or live up to the highest standard of morality, unless lie is gripped with a keen sense of sin’s seductive nature. Read more about Paul's Testimony to the Doctrine of Sin

Sin and Judgment to Come

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CHAPTER III: SIN AND JUDGMENT TO COME

BY SIR ROBERT ANDERSON, K. C. B., LL. D., LONDON, ENGLAND

The Book of Judges records that in evil days when civil war was raging in Israel, the tribe of Benjamin boasted of having 700 men who “could sling stones at a hair breadth and not miss.” Nearly two hundred times the Hebrew word chatha, here translated “miss,” is rendered “sin” in our English Bible; and this striking fact may teach us that while “all unrighteousness is sin,” the root-thought of sin is far deeper. Man is a sinner because, like a clock that does not tell the time, he fails to fulfill the purpose of his being. And that purpose is (as the Westminster divines admirably state it), “to glorify God and enjoy Him forever.” Our Maker intended that “we should be to the praise of His glory.” But we utterly fail of this; we “come short of the glory of God.” Man is a sinner not merely because of what he does, but by reason of what he is. Read more about Sin and Judgment to Come

Contending with Sin—Redemptively

chainsReprinted with permission from Paraklesis, Summer 2011.

Some years ago, a young wife clinging to her husband hung her head in tears as she shared about her adulterous affair. She had confessed her sin to her husband and to the church some weeks prior. I gently raised her head and shared, “please do not lower your head in shame to anyone in this church—we have all been saved, are being saved, and one day will be saved by the blood of Jesus.” We then began to construct a redemptive solution for this couple.

Scripture portrays a believer’s relationship to sin in a multicolored fashion. We are portrayed as sinners who are completely forgiven and stand completely accepted and loved by God and, at the same time, we are portrayed as saints who continue to struggle with sin. A redemptive paradigm allows this sinning saint identity while avoiding a guilt-driven or grace-distorting double-mindedness.

Past

To engender a redemptive environment, Pastors and counselors should emphasize the threefold sense of salvation: We have been saved (Acts 16:31; 2 Tim. 1:9) from the very penalty, and all penal guilt, of our sin. This past sense or tense of salvation is summed up as justification. Justification entails God pronouncing a judicial verdict and acquittal of all our sins so that each of us stand before Him in Christ’s imputed (not imparted) righteousness and not by our own works (Rom. 3:20-25, Gal. 2:16). Read more about Contending with Sin—Redemptively

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