This page is a subcategory of  the study of  Man.  The discussion will center around the sin nature of  man and sin in general.  This subdivision is known in Theology as Hamartiology.

General Considerations.         
          The study of  the sin of  man is necessary  in order to discover the sinfulness of  sin in God's sight and to see that the Savior God provided is not only adequate by exceeds any requirements that sin demands.  Sin can be viewed as the opposite of  holiness.  "But the natural man receiveth not the things of  the Spirit of  God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14)  Thus, any consideration of  this subject apart from the Bible or which includes extra-Biblical ideas is of  little value.
          The very nature of  God is really the only standard by which one can determine what is sinful.  Consequently, God's revelation in three aspects shows what is the essence of  sin:  1) The sin of  Lucifer is the first aspect and was covered under his present title, Satan; 2) The second aspect was the fall of  man considered on the web page, Man, and will be further considered later; and 3) The final and most important aspect is the death of  Jesus Christ on the cross as He bore our sin which will be considered on the web pages, Salvation.
          That sin is evil is obvious; but one can not say that sin necessarily derived from evil.  The distinction is a fine one but necessary.  Evil is latent or unexpressed and the opposite of  good; sin is definite and in active opposition to God's character.  God allowed sin but did not cause it.  Likewise, though God allows evil, He did not create it.  It is the unexpressed opposition to God's goodness.
          That sin exists in our universe is evident.  It is also evident from Scripture that God allowed it.  Yet, why He permitted it is not revealed.  The book of  Job clearly shows that Satan could not touch Job without divine permission. Even then Satan was limited in what he was allowed to do.  Also, God was not surprised by sin and suddenly had to change plans.  To ask God why He permitted it is to question the wisdom of  the Creator.  A devout mind can, based on the Scriptures, give reasons for God's permission of  sin, but one must realize that such statements are incomplete as to the whole picture.  In any contemplation of  the reasons for God's permission we must hold tenaciously to two facts:  1) Sin is exceedingly sinful and God's condemnation is just;  and 2) God is holy and perfect in His nature (cf. James 1:13; 1John 1:5).
          At least seven reasons can be given for this permission of  sin.
               1) The matter of  man's free choice is sometimes debated,  but man can make choices.  This does not argue against God's arrangement of  circumstances that narrows that choice generally to two actions.  Adam had a choice of obeying God and not eating of  that tree or of  disobeying God and eating thereof.  Each day we have a choice to obey God or not.  God may have permitted the situation, but He did not make the decision; Adam did.
               2) Another reason set forth  for the permission of  sin is the value of  redeemed beings.  Though God could have created beings not capable of  sinning, He chose to create man as one who could choose  to do wrong; and then God could redeem them at infinite cost as the expression of  His divine love.
               3) The acquiring of  divine knowledge could only be obtained by a process of  learning.  God knows everything eternally, but man can only acquire knowledge step by step.  Innocence does not mean perfection which comes through experience.  Even our Lord Jesus Christ on His human side was perfected by what He suffered (Cf. Hebrews 2:10).
               4) Furthermore, angels were instructed by the permission of  sin in man.  Such verses as Ephesians 3:10 and 1 Peter 1:12 show that angels are observers of  mankind.  Through man's fall they are instructed as to the sinfulness of  sin.
                5) God's hatred of  evil is demonstrated by His permission of  sin.  Romans 9:22 suggests this factor.
               6) As a corollary to His hatred of  all evil is the demonstration of  His righteous judgments against it.  Unless sin was a reality in this universe, such a demonstration could not be possible.  For example, man today is always saying if  we had a perfect society in which there was no poverty and complete peace, then this would be a perfect world.  In the millennium, God will provide such an environment, and man will utterly fail in it.
            7) Finally, by His permission of  sin, God can demonstrate and exercise His grace.  Angels have seen and experience some aspects of  God's nature such as His wisdom and power, but never have they seen His marvelous grace.  God's goodness to those who do not deserve is the essence of  grace; this the angels never saw until the Son of  God died on the  cross for all mankind.  
       
The Seven Topics of  Sin.  This writer will be considering this question  of  sin under seven topics.

1.  Individual sin.  The notion of  individual sin is that it begins with or is done by a single person.
     a. Sin's origin.  The origin of  sin as discussed here has to do with the sin of  an individual. Generally, there are four views of  an individual's sin.
          Some hold that sin in an individual was necessary.  This view in effect says that God had no authority over it.  Such a view is both Scriptural and philosophically unsound and unacceptable.
          The second view is that of  Mani of  the 3rd century A.D.; it is called the Manichean view and is basically dualistic. It sets forth two deities, one good and one evil; and these two were eternally present.  Again, this does not have any Biblical support and is based solely in a dualistic philosophy.
         The third view is that God is the author of  sin.  This also is Biblically unacceptable since God is absolutely holy. Nowhere in the Bible  is sin ever attributed  to God.
          Rather it is the fourth view that the Bible presents, namely, that sin stems from the wrong use of  moral freedom.  The Bible appears to teach that God anticipated sin entering the world.  In Revelation 13:8  we read, "of  the Lamb slain from the foundation of  the world."  Thus God had provided for redemption before sin entered the picture.
           The first action of  sin was in heaven by Lucifer.  This first sin is spoken of  in Isaiah 14:12-17 and Ezekiel 28:11-15.  This sin was covered on the web page, Satan.  Basically, the sin was one of  pride, a willful ambition against the Lord of  glory.
          The first action of  sin on earth was by Adam.  To treat this event as a myth or an allegory is to disregard the true nature of  sin.  It also contradicts the holy nature of  God and minimizes the guilt of  Adam.  Furthermore, it downgrades the authority of  the Word of  God and results in the downplay of  God's judgment against sin.  Finally, it reduces the facts of redemption to being unnecessary and eliminates any sufficient reason for Christ's death.  This wrwiter has dealt with this issue of  man's sin to some extent on the web page, Man.  The basic aspect of  man's sin was that he was to take a course of  life of  independence from God.
      b. Sin's sinfulness.  Much of  the weakness of  some theologies is that man is capable in some way to earn his salvation.  This weakness stems from a weak view of  the sinfulness of  sin.  Sin is always to be estimated in the light of God's holiness not what man may estimate what is evil.  Thus, it boils down to the fact that sin is intensely evil because it is an independence from God who created the creature.  Many passages show how it is manifest such as Isaiah 53:6, Jeremiah 17:9, Romans 14:23, James 4:17, and 1 John 3:4.  When one recognizes that all sin is rebellion against God, then one understand how sinful sin really is.
     c. Sin's definition.  Sin can be defined in two ways.
          1) Sin is against God.  Sin is first and foremost against the holy nature of  God.  The general term for sin means "missing the mark."  Romans 3:23 sets forth this aspect of  sin.  In this light, man tries to minimize his sin or that he is not accountable to God for his sin.  Much of  the attempt by man to deny God's existence stems from the natural desire of the sinful nature of  not wanting responsibility for one's sin.  Numerous passages set forth this responsibility such as Job 34:21, Psalm 44:21, Psalm 90:8.
          2) Sin is selfishness.  Sin has been defined by some as selfishness.  That self is involved in the meaning of  sin is clear from the nature of  the first sin, that of  Satan.  It involved self-will and self-seeking.  Even man's first sin was a matter of self-will and going one's own way apart from God.  This is also seen in the first and second great commandments that Jesus set forth  in Matthew 22:37-40.  Sin is, however, more than selfishness; one writer well points out that a person can have malice, enmity against God, and unbelief with out any real selfishness.  In fact, these things are actually against the best interest of  self.  Finally, love is no correction of  these things.
          3) Sin can be also defined as that against law.  Law is derived from the very nature of  God and from His revealed will.  It was first communicated by tradition in man's early history, and this is doubtlessly what prevailed from Adam to Moses.  Genesis 26:5 shows that Abraham knew of  God's laws.  It is evident that the early patriarchs such as Enoch, Noah, and Job were obedient to the law of  God as they then knew it.
               Conscience tells a person that some things  are right and some wrong.  This is NOT just a cultural matter. Romans 2:14, 15 show the work of  the conscience in Gentiles who were not under the Law of  Moses.  In the early church and to some extent today (for we now have the complete revelation), there was direct spiritual guidance.  A Spirit-filled believer will be sensitive to the Holy Spirit's proddings in regard to sin.  This work of  the Spirit will be discussed on last web page, Holy Spirit web page and also on one of  the web page dealing with Salvation.
          4) Sin is defined by the Bible.  The final source of  defining sin is the written Word of  God.  Today, it is our primary source for determining what is right and wrong.  1 John 3:4 shows that "sin is the transgression of  the law."  The Word of God is the final revealed law of  God.
               We are living in a day where lawlessness seems to abound, not only in the world at large but also among so-called Christians.  Repeatedly, this writer has seen on the internet professed Christians trying to justify some sin or way of  living by ignoring or twisting clear Biblical passages on the matter.  Thus, sin can be stated to be "any want of  conformity unto, or transgression of  any law of  God, given as a rule to the reasonable creature." (Question 24 of the Westminster Larger Catechism)
               This cuts across the idea that some sins are worse than others, even some to be mortal sins and others to be venial sins.  I John 3:4, "Sin is the transgression of  the law", clearly applies to all sin of  whatever nature.  If  a person commit adultery such a one is no greater a sinner than if  that person committed gluttony.  Thus, in speaking about a particular sin, it must be made clear that particular sin is no worse than any other.
     d. Sin's terms.  Sin as presented in the Bible uses various terms to describe it.
          The first term is transgression  which is an overstepping or stepping aside from a boundary that God has set.
          The second term is iniquity.  This term refers to anything completely wrong.
          Another word is error referring to a disregard of  the right.
          Sin is the general term, but it has the meaning of  missing the mark.
          Wickedness is the outworking or fruit of  the evil nature.
          Another term is evil with reference to actual wrong and opposition to God.
          The term  ungodliness refers to a lack of  fear of  God.
          Disobedience is the activity of  the will not to be led of  God.
          Unbelief has to do with not trusting God.
          Finally, lawlessness, as was seen, is a persistent breaking or despising of  God's law.
     There is an other way to classify sin in its various relations of  which we shall not give the particulars.
     e. Sin's remedy.  Though the remedy for sin will be covered more fully on the web pages Salvation, we consider here two aspects of  it.
          1) There is the aspect of  forgiveness which applies not only to when we are first saved but after we have believed.  These two parts of  forgiveness need to be carefully distinguish and will be discussed later on another web page.  Whether the initial forgiveness of  salvation or the forgiveness as the result of  a believer's confession of  sin, both involved the removal of  sin from the individual.  Sometimes the word "remission" is used, and the key for all forgiveness (remission) is the blood of  Jesus Christ (Cf. Hebrews 9:22).  It is sad indeed to see so many so-called churches minimizing the shed blood of  Jesus Christ.  He is the one final sacrifice that forever cleanses a person from sin.  We will not discuss this aspect further here, but will take up later.
          2) Justification is the second aspect to be discussed briefly here.  Justification has to do with God declaring one righteous.  It is solely but simply faith  in what Jesus Christ did on the cross.  Romans 3:24-31 is very clear on this subject.  It is seen that as soon as one believes he enters into the full benefits of  the death of  Christ.  This includes forgiveness, but also complete justification by God of  the sinner.  While forgiveness is based on the death of  Christ, justification is based on His resurrection.  Justification also involves or results in the believer being placed IN Christ by the Holy Spirit and also being indwelt by Christ.  Thus, justification is much more than forgiveness.  It includes the righteousness of  Christ.  Therefore, I am righteous because Christ's righteousness has been imputed to me.
      f. Sin's guilty.  The guilt of  sin is more than being conscious of  sin.  It is the realization that the sinner deserves to be punished for his sin.  Thus, the sinner may try to rid his guilt by so-called living it up or filling his life with various distractions (even good classical music can be such). Therefore, apart from Christ guilt is endless.  Christ bore the penalty of  our sins on the cross; in so doing He removed the guilt of  sin for the believer.
     g. Sin's universality.  Apart from the Lord Jesus Christ Who is repeatedly declared without sin. all mankind have sinned.  Numerous passages declare this truth.  1 Kings 8:46 states, "For there is no man that sinneth not."  Psalm 143:2 declares, "For in Thy sight shall no man living be justified"  (that is by their own doing).  Jeremiah 17:9 is conclusive on this matter in the Old Testament.  Numerous New Testament verses could be cited in this regard, but Romans 3:9-19 is absolutely conclusive in this matter.

2. Imputed sin.  The concern in this section is with the matter of  the transmission of  Adam's sin to the  entire human race. Adam became a sinner by committing sin.  We sin because we are sinners by nature.  Remember that when Adam sinned he had a threefold death; he died immediately spiritually.  This death separated man from God.  The second death is the eternal separation of the soul and spirit of man from God.  The third death is physical death.  Adam would have experienced the second death if  he had not been redeemed by God.  He ultimately experienced physical death.
     a. The fact.  That we have a sin nature seems to be evident to anyone that is willing to see it.
          1) The clarity of  the Bible.  The Bible is certainly clear on the matter.  Sometimes babies are spoken of  as innocent, but any parent will readily assert that their babies show self-centerness right from birth.  To excuse it on the grounds that a baby only wants to satisfy  its physical needs is really begging the question.  Even when a baby is fed, diaper, and in every way physically comfortable, it will display "I want" attitude.  Because of  this sin nature man is incapable to do the good of the law.
          2) Passages shows man's impossibility.  Romans 7:7-25 shows the impossibility to do the good; and this passage was spoken by a believer.  How often we have struggled to do the good and failed!  The depravity of  man is NOT that a man is as bad as he could possibly be; rather depravity extends to all that a man is.  Many passages speak of  this depravity.
               Genesis 8:21 states that "the imagination of  man's heart is evil from his youth"; Psalm 14:2, 3--quoted in Romans 3:9-19--tells us that "the Lord looked down from heaven upon the children of  men, to see if  there were any that did understand, and seek God.  They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one."
               Psalm 51:5 declares, "Behold, I was shapen in iniquity; and in sin did my mother conceive me."  This verse in no way saying that sex is sinful; rather it is declaring the formation of  the sin nature.  Jeremiah said by inspiration, "The heart is deceitful above all things, and desperately wicked; who can  know  it?"  John 3:6 contrasts that which is born of  the flesh and that which is born of  the Spirit.  Romans 1:18-3:23 clearly delineates the sinful nature of  man.  The last verse in that passage states, "For all have sinned, and come short of  the glory of  God."
               It is as though we were all lined up on one side of  the street and tried to leap to the other side.  We would all MISS the mark--the other side of  the street.  Why do we miss the other side?  Simply because we lack the ability to make the jump.  Likewise, we come short of  God's glory because we have no ability to meet it.
              Ephesians 2:3 speaks of  doing the lusts of  the flesh and states that we "were by nature the children of  wrath."  So also Galatians 5:17 declares, "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye CANNOT do the things that ye would."  These are just a few of  the passages that deal with the sin nature.  One author cites at least 39 other passages related to this subject.
     b. The imputing.  The subject of  imputation actually covers three areas.  There is the imputation of  the sin of  Adam to all mankind; then, there is the imputation of  mankind's sin to the sinless Son of God as our substitute; and finally, there is the imputation of  God's righteousness (through Christ) to every believer.  In this section this writer is concerned only with the first imputation.  There are various theories on this imputation which are for the most part beyond the purpose of  this web page.  Some of  these are pagan and/or philosophical in basis; others are simplistic in the sense that they do not REALLY state the issue or deal with the Scriptures that are applicable.
          The only view that is really in accordance with the Bible is what is known as the "federal" view.  It postulates that Adam is the representative head of  mankind; and in him all mankind sinned.  The main verse on this subject is 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."  The word wherefore shows that this verse is connected with the preceding passage (3:21-5:11) on the subject of  justification of  faith.  The passage that follows the verse (5:13-21) is largely explanatory.  Then Romans 6 begins the great truth of  sanctification.  Thus, Romans 5:12 is a very key verse.  There is not room here for a complete exegesis of  this verse.
          We share in the sin of  Adam by virtue of  being united to him physically, psychologically, and spiritually.  We are all sons (and daughters) of  Adam.  We are IN Adam by birth; by being born again we are IN Christ.
          This writer is convinced that Romans 5:12 also teaches that the seed of  sin is passed down through the man rather than the woman.  Granted the word "man" is the more generic term, anthropos.  However, this understanding of  this verse greatly explains the necessity of  the virgin birth where no male was involved, but rather Jesus was conceived by the Holy Spirit.  We have a parallel situation since Levi is spoken of  as having paid tithes in Abraham.  Furthermore, in 1 Corinthians 15:22, we read, "For as in Adam all die."
          We must make clear that imputed sin is not the same as personal sin.  Personal sin is the result of  a sin nature; and a sin nature is due to imputed sin. 

3. The unbeliever's sin.  The fact of  sin has been dealt with in the preceding sections.
     a. Unbeliever's sin evident.  Thus, the fact of  the unbeliever's sin is evident.  The phrase "under sin" occurs several times.  Romans 3:9 states that "all" are "under sin."  Paul repeats this in Galatians 3:22.  Such passages as Ephesians 2:1-3 teach the same thing.
     b. Unbeliever under domination of  Satan.  Furthermore, several Scripture show that the unsaved are under the domination of  Satan.  Ephesians 2:2 says, "Wherein in times past ye walked according to the course of  this world [as the unsaved do], according to the prince of  the power of  the air [Satan]." Also they are called "the children of  disobedience." Colossians 1:13 shows that the unsaved are under the "power of  darkness."  2 Corinthians 4:3, 4 set forth the fact that gospel is hid to those who are lost.  Furthermore, Satan blinds their eyes spiritually to keep them from understanding the gospel.  1 John 5:19 tells us that the "whole world lieth in wickedness" [or in the "wicked one"].
     c. Unbeliever subject to death.  Thus we see first of  all that the unsaved (and all of  us before we were born-again) are the subjects of  death:  spiritually, psychologically, and physically.  This is the result of  being IN Adam. Thus, we see that by natural birth the unsaved are depraved and unable to come to God apart from His saving grace and power.  Furthermore, the unsaved are guilty of  sinning personally. Also, we see that they are "under sin.  Finally, the unsaved are under Satan's influence and dominion.

4. The Christian's sin.  Do Christians sin?  Unfortunately, we do.  Those who claim sinless perfection do not have any REAL Scripture authority.  Some refer to 1 John 3:8, 9; but a proper rendering of that passage will show that this is NOT what it teaches.  The verb "committeth" has the meaning of  practicing sin, or is habitually sinning.  Otherwise, John would be contradicting himself,  for he states in 1 John 1:8, 10, "If  we say that we have no sin, we deceive ourselves, and the truth is not in us."  "If  we say that we have not sinned, we make Him a liar, and His Word is not in us."  In 2:1 he says that we do not have to sin, but if  we do, "we have an advocate with the Father, Jesus Christ the Righteous."
     a. The areas of  sin.  The believer has a conflict which conflict occurs in three areas.  It is set forth in 1 John 2:16, two of  them directly and the third by implication (The third is pride which was the original sin of  Satan).
          There is first of  all "the world."  Three words are rendered "world" in the New Testament.  Only the Greek word, kosmos has any bearing on this subject.  The word means "system" or "order" and thus refers to the ideas that this world puts forth.  The believer is IN the world, but not OF  the world.
          The second area is the flesh.  We are, of  course, not referring to the layer of  flesh which covers our bones.  It is the moral aspect of  the flesh that is in view.  The Greek word is sarkos and its variants.  It is that part of  our being that is incurably evil.  Such passages are Romans 7:18 and Galatians 5:16-21.  That these verses are addressed to believers is abundantly clear.  This flesh is NOT eradicated.  The idea of  eradication is not taught in Scripture.  The flesh has been judged at the cross, but its ugliness is still present.
          The final area is the devil.  1 John 2:16 speaks of  the "pride of  life", but Satan was the original person of  pride. Ephesians 6:12 (among others) pictures this fight against the devil.  2 Corinthians 10:4, 5 shows that we are in a battle. Thus, we are told to stand against "the wiles of  the devil." (Ephesians 6:10, 11).
          There are the three areas of  conflict, but God has given us three provisions.  All three apply to each of  the areas. These provisions are first the Word of  God.  Psalm 119:11 shows that this is a mighty provision against sin.  The temptation of  Jesus shows clearly that the Word of  God is the way to defeat Satan.  The second provision is the intercessory work of  our Lord Jesus Christ. Jesus high priestly prayer in John 17 sets forth this truth.  So does 1 John 2:1, "we have an Advocate with the Father, Jesus Christ the Righteous."  Hebrews 4:14-16 speaks in a similar vein.  The third is the presence of  the Holy Spirit in the life of  the believer (Cf. 1 Corinthians 6:19, 20).  He continues the convicting work in our lives.
      b. The effects of  sin.  The effects of  sin in the Christian affects two areas.  It affects the believer himself.  John covers these effects in his first epistle.
          When a believer sins, his heart is darkened as set forth in 1 John 1:6.
          Then, we stumble and fall and need to confess our sin.  1 John 1:4 suggests that there is a loss of  joy.  This was what David lost when he sin (Cf. Psalm 51:12).  Chapter 1 of 1 John (vv. 3, 6, 7) also suggests loss of  fellowship with God the Father.
          Fourthly, there is the loss of  having God's love perfected in us.  This is suggested by 2:5, 15-17 and 4:12.
          There is also the loss of  peace.  Though not mentioned specifically there that is hinted in 1 John 3:4-10.
          Then, there is the loss of  confidence.  This idea is suggested by 1 John 3:19-22.
          Finally, there is the loss of  the hope of  Christ's return.  This confidence is spoken of  in 2:28 and again in 4:17 there will not be that boldness in the day of  judgment.  
     The other effect of  sin is upon God Himself.  This is readily seen in 1 John 2:1.  Sin on the part of  the believer immediately brings in the advocacy of our Savior before the throne of  grace.  Revelation 12:10 shows that Satan repeatedly accuses believers before God for their sin.  Both of  these verses are picturing a court scene where God the Father is the judge, Satan is the prosecuting attorney, and our blessed Savior is the defense attorney.  Our attorney does not use the tricks of  lawyers, but the defense is that Jesus Christ Himself bore our sins on the cross.  The blood of  Christ is the believer's defense against Satan's accusations.
     c. The believer's sin nature.  We have touched on this aspect of  the believer.  It is clearly set forth is three terms.
          1) The flesh.  The first is the term "flesh" which we dealt with briefly.  Several passages deal with aspect.  We already referred to 1 John 2:15-17.  Galatians 5:16 speaks of  the lust of  the flesh.  So does Ephesians 2:3, Romans 13:14, and 2 Peter 2:18.
          2) The old man.  The second term is "old man."  This term does not refer to our human fathers, but to our Adamic nature.  It occurs three times:  Romans 6:6 (where it the death of  it by the death of  Christ), Ephesians 4:22 (where it is contrasted with the "new man"), and Colossians 3:9, 10 (where again it is contrasted to the "new man").
          3) Sin.  The third term is "sin."  This term is sometimes used in regard to the sin nature and other times in reference to the results of  the sin nature.  Sometimes the latter uses the plural, "sins."  1 John 1:8-2:1 shows the distinction.  In 1:8 we read, "If  we say we have no sin . . . ."  Here the sin nature is referred to, and in verse 9 individual sins (the plural form) are referred to.  In 2:1, however, the word "sin" is used to refer to an individual act.  The sin nature as the source whereas sins (or sin) is the action of  the nature.
          4) God's provision.  God has made abundant provision for the believer's sin.  This will be covered in greater detail on other web pages.  Again there is three aspects:  a) 1 Corinthians 15:3 states that "Christ died for our sins."  b) Romans 6 that the Christ "died unto sin" (v. 10); and because we are dead with Christ, we have died unto sin.  Verse 11 shows that we should count this to be true in our lives and "alive unto God."  This is our responsibility which also requires a yielding of our members unto God's service.  This is NOT something we do by some second work of  grace.  Rather it is a yielding to the Holy Spirit in faith, the same faith that saved us.  c) The  third provision is again the Holy Spirit as He convicts us of  sin. As just indicated it requires a yielding to Holy Spirit in faith.
       This writer has touched only lightly on this subject as it is not possible to deal with comprehensively on this web site.  Some of  these will be considered further later.  Also, to be studied later is the punishment in the form of  chastisement and scourging for the believer and of  retribution for the  unbeliever.  Also to be yet considered is the final victory over sin.

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