The Nature of Sin

2001-12-11

Introduction

Hamartiology (the study of sin) is an important subject to study in the field of theology. Sin is the reason why the world is in its current state. It is what we struggle with. It is the infinite chasm that stands between God and us. The study of sin gives us a good understanding of how sin came into being, what it did to the entire world, explains something about the reality of who we are, and how deeply it penetrates us and the world. God has a hatred for sin because of His holiness, but also God conquered sin on the cross of Calvary.

The Goodness of God

In order to understand what sin is, there at least needs to be an introductory understanding of who God is, and why He is good. It is good to begin in Genesis 1 where God created all of His creation, and then pronounced it ‘good’ in a sixfold refrain (Genesis 1:5, 10, 12, 18, 21, 25). When the creation was complete, he declared it ‘very good’ (Genesis 1:31). By speaking words, God created the universe, and by words, God declared it all very good; He created the world in a perfect state. His goodness is in the entire world (Psalm 33:4-9). Not only did He create a perfect world, but also provided generously for and blessed His creatures (Genesis 1:22, 28; 2:16).

If there is someone or something that contradicts God’s decree, which by His word He creates good things and declares them good, then his/her/its/their integrity should be called into question. Anything contrary to God’s goodness must come from someone/something that ought to be subordinate to God, but has its own volition. When the world was finished in six days, there was one who would come and challenge God’s goodness and his sole commandment to humankind (Genesis 2:17, that they must not eat from the tree of knowledge of good and evil). This same one, Satan, must also be studied in brief before looking into the nature of sin.

The First Sin

The serpent of Genesis 3, as we know from Revelation 12:9, is Satan. Satan was not always in rebellion toward God, but there was a point early in history where he fell from his high position to rebel against God. The reason for his fall is not completely certain, though there is some evidence in the Scriptures. Dickason notes that Satan’s rebellion against God was “peculiarly heinous” for five reasons (Dickason 141):

There was no previous example of rebellion for him to follow
He was greatest of all creatures and lacked nothing (see also Ezekiel 28:12)
His great intelligence as an angel gave him clear insight to the goodness of God
His high position gave him ample privilege to serve God
He had perfection in holiness to fellowship with God

In Isaiah 14, Satan’s fall is described as a result of great pride, and an ambition he had to usurp the power of God. The immediate context is God speaking against the king of Babylon, but God seemingly speaks to the king as Satan’s agent, and then to Satan himself (compare the king of Tyre in Ezekiel 28:11-19 to the serpent in Genesis 3:15). The five ‘I will’ statements in Isaiah 14:13-14 show this pride of Satan, but result in his downfall (Isaiah 14:15). Dickason goes further to notice that Satan wished to be a replacement of God, but turned out to be nothing more than a counterfeiter (Dickason 141). This readily can be seen in Revelation 13:3 with the beast’s false resurrection, and a false prophet that does miracles in 13:14, creating a seal of a false salvation in 13:16. This is a nauseating imitation of God, like a false trinity that will cause the devil to be worshipped.

Humankind’s State Before the Fall

Humankind was given an elevated place in God’s creation. First, humanity was created in God’s image (Genesis 1:26-27). This in itself shows humankind to be different from the rest of the living creatures. Humankind was created both male and female (Genesis 1:27). The relationship of the male and the female, however, was different from the animals, as there is a sense of partnership between the male and the female as seen in Genesis 2:18, 23-24 (Barth 23). Barth also notices that they have two main purposes: to be responsible lords and willing servants (Barth 25). They were to have dominion over the animals, yet this was by God’s decree (Genesis 1:28). Their commandments were simple, that they could freely eat without restriction from ‘every herb bearing seed’ (Genesis 1:29; 2:16), save one tree, the tree of the knowledge of good and evil (Genesis 2:17). The penalty of eating from this tree was death.

The Sin of Man

Satan, being the counterfeiter of God and God’s enemy, knew the elevated position of humankind, and therefore they were the primary target for Satan in order to turn the creation of God against Him. As formerly mentioned, Satan is a very intelligent being. This is no wonder he comes in the form of the shrewd snake (cf. Genesis 3:1, Matthew 10:16). When meeting the woman (who we know later to be Eve, Genesis 3:20) in the garden, he questions the commandment of God, “Yea, hath God said, ye shall not eat of every tree of the garden?” (Genesis 3:1). It is worthy to note that neither Satan nor the woman ever quoted God’s command word for word in the third chapter narrative, but they changed the command in all three instances. First, the command is questioned misleadingly by the serpent, then it is paraphrased by the woman, then it is completely denied by the serpent (Ross 132).

Since God’s command for the man and the woman not to eat from the tree of knowledge preceded the creation of the woman, the serpent deceived the woman, and she ate from the tree (see sequence in Genesis 2:17-22). The man, or Adam, however, was not deceived at all, but he listened to his wife and ate in outright disobedience. He was the one to hear the decree from God directly for the first time. It was through him (‘through one man’) that sin entered the world (Romans 5:12, 18-19). This was a very clever tactic of Satan. He must have known that all of humankind’s descendants would be named in Adam (cf. Genesis 5:3), so he went to Eve to deceive her so that Adam would be the outright transgressor.

When they ate of the fruit, their eyes were opened (Genesis 3:7), but as Ross notes, there is no divine enlightenment that Satan had promised in verse 5 (Ross 137). He adds,

What was right before was now very wrong. They knew more, but that additional knowledge was evil. They saw more, but what they now saw they spoiled by seeing. Mistrust and alienation replaced the security and intimacy they had enjoyed. They attempted futilely to cover themselves with leaves (Ross 137).

Two tiers of sin appear and have their origin in humankind because of these actions. First was Adam’s outright disobedience. He did not originally have a warped nature, nor was he a fallen image of God as people today are (Jeremiah 17:9; Romans 3:9). However, some intrinsic quality of the nature of the fruit changed something in both Adam and Eve (Genesis 3:7). At this point, an alteration in the nature of humankind occurred: there was then knowledge of evil, which changed their being, which is also carried down from generation to generation. Later it was written that “there is no one righteous, no, not one” (Psalm 14; Romans 3:10-18). The two tiers of sin are as follows: ‘sin’ or the sin nature that stems from the primeval act of disobedience in Adam, and ‘sins,’ which are the individual actions themselves that we do because we have ‘sin.’ The former tier is something that is in and a part of us; the latter tier is how the first tier manifests itself in our lives. Sin also describes the condition of the world, which is in entirety separated from God. Even though the fruit brought some kind of knowledge to the man and the woman, the simple act of disobedience alone brought immediate alienation from God, an irreparable separation which is known as death. Think of it this way: the first tier is the disease we all have, while the second, symptoms of the disease.

The original sin that was committed in Genesis 3 was because of wrong thinking about God. This is a remarkable thought as brought about by Radmacher and Derickson (p. 90). Though they write in regards to sins Peter committed, the picture fits even better in the archetypical picture of Adam’s sin. Adam and Eve either did not know or did not trust the word of God, perhaps by a conscious or unconscious downplaying of both His goodness in His provision and His seriousness about judgment. Ross comments on this inaccurate knowledge of God’s word: “It is no surprise, then, that the Old Testament is filled with instructions for the people to know the Word of God, to memorize it, and to use it to discern truth from error” (Ross 138). They did not know His commands, and they doubted His goodness. They also doubted that disobedience brings about a curse. This is an underlying theme of Genesis, the Pentateuch, and perhaps the entire Old Testament. The prominent theme, as Ross notes, is blessing, and an antithetical motif is cursing (Ross 65). For example, God blessed the birds and the fish in Genesis 1:22 and humankind in 1:28. He blessed the Sabbath day after He completed the entire creation in 2:3.

But now that Adam and Eve were disobedient, they were to face a penalty of spiritual and physical death (in which the former preceded the latter), but also a cursed living condition as God declared in the oracles in Genesis 3:14-19. This rebellion removed humankind from perfect fellowship with God and exiled humankind from the garden in Eden, where all of their physical and spiritual needs were once filled. The whole thrust of the Bible following this text hinges on the oracle in Genesis 3:15. However, as it has been previously demonstrated that the seed of the man would bear the heart of outright rebellion against God, there would be a ‘seed’ of the woman that would come forth that would struggle with the serpent and his seed. Ultimately, the Seed of the woman would destroy the serpent, though the serpent would wound the Seed. From here, there would be nothing after Genesis 3 if it were not for the promise that God decrees: the hope for the restoration of blessing and fellowship with God.

The Transcending Power of Sin

In saying these things, it is important to remember the permeating effect of sin throughout the human race. It has been demonstrated that the possibility of the original sin of man came from insufficient knowledge of God’s word, doubting God’s goodness, and also pride and selfishness. The desire was to be like God, knowing good and evil, acquiring and even coveting something that humanity had no business having. In addition, once the fruit of the tree of knowledge was eaten, there was an actual altering of the human perception as seen in Genesis 3:7. Beyond these fundamental things as seen in the primeval events of the fall of humankind, there was a power at work in the world as people abounded in evil works, save for a few (though they were also sinners) that looked forward to the promise of being released from the curse and condemnation of the presence of sin. This work will result in a semi-final conflict between the seed of the serpent and the Seed of the woman at the end of the seventieth week of Daniel (the battle at Armageddon, Revelation 19), and a final conflict at the end of the Millennial reign (the battle of Gog and Magog, Revelation 20).

Hebrew Words/Concepts for Sin

Though it is not necessary to go to Hebrew or Greek etymologies to understand the concept of sin, the following discussion may be helpful in understanding the many dimensions of sin. In the Old Testament, a myriad of words mean different kinds of sin. Some conclude that neither modern language translations of the Old Testament nor the Septuagint (a Greek translation of the Old Testament, often abbreviated LXX) explains the depth of the ideas of sin in the Old Testament (Kittel 267-268). The reason for this is not only because of the methods of translators, but especially because of the Old Testament usage of the concepts. The language of the Old Testament gives mainly four different roots to which the concept of sin is usually attached, and are usually rendered ‘to sin’ or ‘sin’ (Kittel 270). The first is חטא (to miss, to go wrong), the second, פשׁע (‘to rebel’), the third, עון (iniquity or guilt), and the fourth, שׁגה (‘to err’) (Kittel 270-271). This first root, פשׁע, with its corresponding derivatives is the main word for sin (Kittel 271). And this is only the beginning of words that mean sin.

Greek Words/Concepts for Sin

In the New Testament, the major words for “sin” come from the concept of ‘missing the mark’; they come from the word family of ‘αμαρτανω (to miss the mark), ‘αμαρτια, and ‘αμαρτημα (Erickson 587). The verb ‘αμαρτανω originally meant to miss, miss the mark, lose, not share in something, be mistaken. This verb most often shows the equivalent of the verb חטא in the Old Testament. The noun ‘αμαρτια is the noun that is the actual act, as ‘αμαρτανω is the result of this action (Erickson 587). The word group αδικεω (verb), αδικια (noun) and αδικος (adjective) denotes to do wrong or a wrong doing. The verb αδικεω in the Septuagint is used for no fewer than twenty-four Hebrew words (Erickson 588). The terms ανομια (noun) and ανομος (adjective) denote ‘lawlessness’ and ‘lawless,’ a noun and an adjective respectively. The word group for rebelliousness and disobedience (especially against God) is απειθεια (noun), απειθεω (verb), and απειθης (adjective). A word that conveys the meaning of falling away from the faith is αφιστημι (see usage in 1 Timothy 4:1; Erickson 591).

A good definition, therefore, might be “any failure to conform to the moral law of God in act, attitude, or nature” (Grudem 490). First, it is worthy to note that sin is ultimately against God (cf. Numbers 15:30). When David committed adultery with Bathsheba (2 Samuel 11:4), he then killed her husband Uriah the Hittite because she became pregnant (2 Samuel 11:15ff). When David confesses to God, he writes: “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou Judgest” (Psalm 51:4). The wrongdoing might seem to be against Uriah, since his wife was taken from him, and also his life. Nonetheless, it is God’s law that was violated (Exodus 20:13-14). The penalties for these broken laws were severe (Leviticus 20:10, Genesis 9:5-6), that is, death.

The nature of humanity is sinful. Though the act of rebellion came first in the Garden of Eden in Genesis 3, it is important to notice that ever since, every man and woman was born into sin, and since then, they have done nothing but acts of sin. Sin entered through the world by Adam (Romans 5:12). Grudem divides this inheritance of sin down further. We have inherited guilt and we are guilty because of Adam’s sin (Grudem 494). This is evident in Romans 5:18-19 as “by the offence of one judgment came upon all men to condemnation” and “by one man’s disobedience many were made sinners.” We have also inherited corruption and thus have a sinful nature (Grudem 496). David writes, “in sin did my mother conceive me” (Psalm 51:5). David uses many of the Hebrew words listed above in this Psalm to indicate his deeds and his sinful condition.

People are completely corrupted by sin; they also do actions that spring from their nature. Humankind carries out what is in their hearts (cf. Jeremiah 17:9). Ephesians 2:3 says, “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” As sinners by nature, we do that with which we are acquainted: sin. Without liberation from God that is found in Jesus Christ, we are condemned to do nothing but evil.

Let me show you how all people are sinners. I ask you, have you ever cursed God or taken His name in vain? Guilty (Exodus 20:7). Have you ever lusted? Guilty (Matthew 5:28, Exodus 20:14). Have you ever cursed your parents? Guilty (Exodus 21:17). Have you ever lied in your entire life? Guilty (Leviticus 19:11). And again, as James says, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). I know I personally have done all of these things I just listed, and I could have chosen to mention hundreds of other things. How confident are you to stand before the living God who said, “Ye shall be holy: for I the Lord your God am holy” (Leviticus 19:2) and “Thou shalt be perfect with the Lord thy God” (Deuteronomy 18:13)?

Escape From Sin

As mentioned in Genesis 3:15, God in His goodness allowed for humankind a way out of sin. As I had said, there would come one that would be the Seed of the woman in Genesis 3:15. He would crush the author of sin, the serpent, which is Satan. The Seed of the woman is Jesus Christ, born of a virgin. This is the thrust of the gospel (good news) message: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). The message sometimes, unfortunately, becomes cliché to people, even to unbelievers who have even heard the Gospel message. Understanding how much sin has disrupted our fellowship with God, however, truly amplifies the great wonder of God’s grace and mercy.

It is good to return to the aforementioned verse, Romans 5:12, in its context. In verse 18, it is written, “Therefore as by the offence 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.” This free gift of God extends to all people, that they might be justified before (or set right with) God. The gift of God is received by trusting in Jesus; that He was crucified for the covering of sins (Daniel 9:24-26, 1 Peter 3:18), and raised up on the third day, that we can have eternal life with Him (1 Peter 1:3-5).

Trusting in Jesus will seal the believer with the Holy Spirit (Romans 8:9). Once we are His, there is no going back. This is the theme of Hebrews: Jesus is the once-for-all sacrifice for our sin. He died once, and there is nothing else needed for salvation. The corrupt human nature still has its effect on us, as seen in Paul’s conflict in Romans 7:13ff. In Christ we are seen as perfectly righteous, and we shall be glorified and completely removed from this cursed state at the end of the age, if we believe in Jesus Christ as our Savior (1 Corinthians 15:52).

Though I have demonstrated that sin has a gruesome, deeply penetrating effect on humanity and the entire world, the grace and power found in Jesus Christ is far greater. Christ offered Himself once for sins (1 Peter 3:18), and this one sacrifice, as excruciating as it was for Him (which we could never understand), covered all sins of all humans for all time. The sacrifice of animals could not take away the sins for Israel (Hebrews 10:4), but we have been set apart though the sacrifice of Jesus once for all (10:10). After this sacrifice on Calvary was finished, it was no longer necessary for any sacrifice (10:18, 26). As Niemelä argues, the Hebrews author had argued for eighty-seven verses that Jesus’ superior sacrifice was once-for-all, covering all sins, so that the cessation of sacrifice is great news (Niemelä). Therefore, in the immediate context, the author exhorts the recipients to remain in love and good works and to pursue God (Hebrews 10:19-25). The yearly sacrifices of the Day of Atonement are finished, allowing us to boldly go into the Most Holy Place (10:19).

Conclusion

Everybody sins, rebels, errs, hates, and turns from God. It is who we are, in the essence of our being. We were born enemies of God, and our thoughts, words, and actions reflect this every day. As I have stated, sin can mean “falling short” or “missing the mark.” No matter how we feel that each of us is “a good person,” we will never be “good enough.” Larry Moyer puts it this way in an illustration: if you and I were both to throw rocks to hit the North Pole, one of us might out-throw the other, but neither of us will hit the North Pole. We both fall short (Moyer 53). Likewise, we all fall short of God’s standard, and face eternal punishment in hell. But because we could not help our condition, and since God loves us with an infinite love, He sent His Son to earth to pay the penalty of death in our place on the cross. But He did not remain in the grave; He was raised from the dead, proving that sin and death have been conquered. By trusting Jesus Christ alone, you can know for certain that you are going to heaven. Remember: only by trusting Jesus Christ alone can one get to heaven.

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