WHAT IS SIN
By John C. Carpenter
Jesus said unto them, if ye were blind, ye should have no sin: but now ye say We see; therefore
your sin remaineth (John 9:41). All unrighteousness is sin: and there is a sin not unto death (I John 5:17).
Lay persons and
ministers who preach about sin often view sin as acts proceeding out of the heart such as evil thoughts, murders, adulteries, fornications,
thefts, false witness, and blasphemies, which it is (Matt 15:19). However, some verses within the scriptures appear to not fit this
classical definition of sin. A search of the scriptures reveal a side of sin that is rarely mentioned. Sin is often described as rejecting
God, His Son, the Holy Spirit, and their kingdom, power, authority, influence, and will in our lives.
Some classic examples of
sin are as follows:
The stoning of Stephen And he kneeled down, and cried with a loud voice, Lord, lay not this sin [the stoning
of Stephen] to their charge. And when he had said this, he fell asleep (Acts 7:60).
The rebellion of Adam in the garden east
of Eden Wherefore as by [the actions of] one man, sin entered into the world, and death by sin; and so death passed upon all men,
for that all have sinned (Rom 5:12).
Not doing good when we know we should Therefore to him that knoweth to do good, and doeth
it not, to him it is sin (James 4:17).
Transgression of the law Whosoever committeth sin transgresseth also the law: for sinis the transgression of the law (1 John 3:4).
All unrighteousness All unrighteousness is sin: and there is a sin not unto death (1
John 5:17).
Adultery She said, no man Lord. And Jesus said unto her, [the prostitute] neither do I condemn thee: go and sin[commit adultery] no more (John 8:11).
Some unusual examples of sin are:
Not doing well [being accepted, better, find favor,
good, or right] If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee
shall be his desire, and thou shalt rule over him (Gen 4:7).
Saying we see [understand when we do not understand] Jesus said
unto them, if ye were blind, ye should have no sin: but now ye say, we see; therefore, your sin remaineth (John 9:41).
Whatever
is not done in faith [here faith means to not do anything which causes your brother to stumble] And he that doubteth is damned if
he eat, because he eateth not of faith: for whatsoever is not of faith is sin (Rom 14:23).
In the Old Testament, the Hebrew wordChattath is often translated into the English word sin. Strong's concordance defines Chattath as an offence [sometimes habitual sin],
but also refers to its penalty, occasion, sacrifice or expiation. The word also means offender, punishment, purification for sin,
sin, sinner, and sin offering. Chattah is derived from the word Chata which means to miss, forfeit, lack, expiate, repent, lead astray,
or condemn. Old Testament sin generally meant to offend, miss or forfeit, and as a result suffer punishment, but not without the possibility
of expiation [atone for, to put an end to, or extinguish the guilt] of our sin.
In the New Testament, the Greek word Hamartiais often translated into the English word sin. Strong's Concordance defines Hamartia as offence, sin or sinful. Hamartia is derived
from the Greek word Hamartano, which means to err, miss the mark and not share in the prize, sin, commit a fault, offend, or trespass.New Testament sin means to err, fault, offend, trespass, to miss the mark and thus not share in the prize.
REJECTING GOD
One
interesting examle of sin is found in the gospel of St. John. Jesus said to His disciples, But all these things will they do unto
you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them they had not had sin: but now,
they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other
man did, they had not had sin: but now, have they both seen and hated both me and my Father. But this cometh to pass, that the word
might be fulfilled that is written in their law, They hated me without a cause (John 15:21-25). Christ is saying if He had not come
and completely revealed Himself (John 15:22), His works (John 15:24), and his Father (John 15:24), the world; i.e., unbelievers might
have been able to hide their sin of unbelief. They might have had an excuse for not believing in Him. Because Christ had done all
these things openly before them, and they still rejected Him and His Father, their sin was evident and clearly seen [not covered,
hidden or disguised as by a cloak]. What was that sin that Christ said unbelievers had no cloak for? Christ may have given us the
answer by telling us the world hated [rejected] Him (John 5:18), persecuted Him (John 15:20), knew not Him [the Father] that sent
Christ (John 15:21), refused to accept Christ's works as evidence that He was the Messiah (John 15:24), and had even seen and hated
both Christ and His Father (John 15:24). Whether we have seen and known Him, or not, it is clear that when we reject Jesus Christ
as the Messiah, His authority, His words, His works, His Father, and His kingdom, He describes us as having committed sin, which is
apparent and for which we have no cloak or excuse.
SIGHT IS BLINDNESS
Jesus said to the Pharisees, For judgment I am come
into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were
with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but
now ye say, We see; therefore your sin remaineth (John 9:39-41). What does it mean when we say we see, which the Lord said was sin,
as opposed to saying we are blind, which the Lord said reflected a state of having no sin? In the scriptures, sight generally means
to perceive, comprehend, consider, think, understand, or heed, whereas blindness is generally defined as being without understanding
(Matt 15:16). What believers are to see [understand] is our calling (I Cor 1:26) and the light of the glorious gospel of Christ (2
Cor 4:4). The Pharisees were claiming that they saw [had spiritual understanding], when the Lord knew in fact that they did not understand.
Christ bore testimony to their spiritual blindness when He described them as thieves and robbers (John 10:1), as strangers who the
sheep would not follow (John 10:5), told them they had placed themselves [in importance] before Him (John 10:8), told them the sheep
did not hear them (John 10:8), accused them of stealing, killing, and destroying (John 10:10), and explained to them that they were
nothing but hirelings that would leave the sheep and flee when wolves came (John 10:12-13). The Lord was saying that one of the reasons
he came into this world was to give spiritual wisdom and sight [understanding] to those who humbly said they were blind [did not understand,
and needed the Lord to understand and be saved]; whereas He would convict those who arrogantly and pridefully claimed they saw [had
spiritual understanding, and did not need the Lord to understand or be saved] that in fact they were blind, and did not understand
(John 9:39). The Lord further explained that to reject Him and arrogantly claim that we have spiritual understanding [to say we see]
when in reality we do not [we are blind], is sin (John 9:41).
SON, BLOOD AND SPIRIT
Another very interesting example of
sin is found in the book of Hebrews: For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth
no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified,
an unholy thing; and hath done despite unto the spirit of grace? (Heb 10:26-29).
The Holy Spirit is saying here that once we
have received the truth, and we sin wilfully, there is no more sacrifice for our sin. Two instances are given here of when this could
happen during the Old Testament age, and during the New Testament age. Under Moses' law [the Old Testament era, prior to the crucifixion
of Christ], an individual, after receiving the truth, is described as commiting sin when he or she despised [ignore, disregard, defy,
or spite] Moses' law. It took only two or three witnesses to this sin to convict the sinner to death (Heb 10:28). In the New Testament
era [after the crucifixion of Christ], an individual, after receiving the truth, is described as commiting sin when he or she hastrodden underfoot [rejected with disdain] the Son of God, counted the blood of the covenant an unholy thing, and done despite unto
the spirit of grace (Heb 10:29). These verses clearly indicate that Old Testament sin involved rejection of Moses' law, whereas New
Testament sin involves rejection of Christ, His blood, and the Holy Spirit.
MISSING THE MARK
Since sin means to err, to
miss the mark and, thus, not share in the prize, what is the mark that we miss and the prize that we do not share in when we sin?
The apostle Paul gave us the answer when he said, I press toward the mark for the prize of the high calling of God in Christ Jesus
(Phil 3:14). The word mark is translated from the Greek word Skopos, which means to scope, peer about, to watch as a sentry or scout,
or a goal. The word mark simply means the goal that we are to remain focused on and striving for. This is analogous to the archer
who focuses on his target as he draws his bow. This may have been what Christ meant when He said to His disciples could ye not watch
with me one hour? (Mat 26:40). The word prize is translated from the Greek word Brakion, which means an award of arbitration or a
prize in the public games. Prize simply means the award won following a public judgment by an umpire. This could be considered like
a legal litigant being awarded punitive damages by a jury following a public trial. Spiritually speaking, the prize for Christians
is an incorrptible crown (1 Cor 9:25), which actually is a crown of rejoicing (1 Thes 2:19), a crown of righteousness (2 Tim 4:8),
a crown of life (James 1:12), and a crown of glory (1 Pet 5:4). We have the opportunity to win this prize following our public [and
heavenly] judgment by our judge, Jesus Christ. The high calling refers to all of the earthly [temporal] and spiritual [eternal] things
that we are called or invited to in Christ Jesus, especially the prize of eternal life.
Christ calls us to run in a race (1 Cor
9:24) and run with patience the race that is set before us (Heb 12:1). Specifically, God calls us to the marriage (John 2:2), to preach
the gospel (Acts 16:10), to be saints (Rom 1:7), to be conformed to the image of His Son (Rom 8:29), to become the children of the
living God (Rom 9:26), unto the fellowship of His Son, Jesus Christ our Lord (1 Cor 1:9), to peace (1 Cor 7:15), unto the grace of
Christ (Gal 1:6), unto liberty (Gal 5:13), unto His Kindgom and glory (1 Thes 2:12), unto holiness (1 Thes 4:7), to lay hold on eternal
life (1 Tim 6:12), into His marvelous light (1 Pet 2:9), to render blessing and not evil (1 Pet 3:9), to glory in virtue (2 Pet 1:3),
and lastly, unto the marriage supper of the Lamb (Rev 19:9). We miss the mark when we do not focus on [or lose sight of] and pursue
our spiritual goals of joy, righteousness, life, and glory, the incorruptible prizes we may win for running the race we are called
to run by Jesus Christ.
THE UNPARDONABLE SIN
An individual can also sin by speaking critically of the Holy Spirit. This
sin is called blasphemy, for which scripture teaches there is no forgiveness. Talking with the Pharisees, the Lord said, Wherefore
I say unto you all manner of sin [ignoring or rejecting God and His standards] and blasphemy [impious criticism, slander, evil speaking
of] shall be forgiven unto men: but the blasphemy against the HolyGhost 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 (Mat 12:31-32). In this context, the Lord goes on to say that every idle [inactive, unemployed,
lazy, useless, barren] word that men shall speak [against the Holy Ghost], they shall give account thereof in the day of judgment (Mat
12:36), and by thy words thou shalt be justified, and by thy words thou shall be condemned (Mat 12:37). Why are our words so important
that they can condemn us? As the Lord said, O generation of vipers, how can ye, being evil, speak good things? For out of the abundance
of the heart the mouth speaketh (Mat 12:34). Our words condemn us, not primarily because we say them, but because they reflect what
is abundantly in our hearts. The Lord is interested in what we say, but is much more interested in what is in our heart; for He looks
upon the heart (1 Sam 16:7), knows if we love him with all our heart (Mark 12:33), and can tell if our heart is far from Him (Mat
15:8). When we speak against the Holy Ghost, we are rejecting the moving and guidance of the Holy Spirit in our hearts and lives.
This is a disaster, because the Holy Spirit is the primary mechanism whereby God interacts with us and attempts to bring us unto an
eternal relationship with Him. When we reject that mechanism, the only outcome is death.
SIN, GUILT, AND DEATH
There are
two Greek words that contribute to our understanding of sin: hamartia and hamartano. The very minute we were born into the world we
became sinners [Adam's sin nature was passed on to us]. However, as we live day by day, we inadvertently [and sometimes knowingly
and willingly] transgress the law of God in some way, and thus commit sin. Adam's sin nature that we are born with, as well as our
daily sins, are what constitute hamartia. Hamartia is defined as sin, sinful, or offence. Hamartia must be distinguished from hamartano,
which refers to sin as well, but primarily refers to the consequences of our sin our guilt, our condemnation, and our not sharing
in the prize of eternal life. Wherefore, as by one man sin [hamartia, i.e., sin nature and acts of sin] entered into the world, and
death by sin [hamartano; i.e. being found guilty of commiting hamartia, and condemned to death] and so death passed upon all men,
for that all have sinned [hamartano, i.e., are guilty] (Rom 5:12). Paul is saying that because of Adam's act of sin, the world became
guilty of sin and worthy of death. Christ said, And when he is come, he will reprove [convict, i.e., find guilty] the world of sin,
and of righteousness, and of judgment: of sin, because they believed not on me (John 16: 8-9). The Lord is saying that, because He
came to earth, and revealed himself plainly as the Messiah and Christ, and propitiation [atonement] for our sin, men have no excuse
for not believing in and accepting Christ as God's atonement for their sin; and if they do refuse to believe in and trust Him, He
will convict them [find them guilty of sin] and condemn them to death. Because they refused Christ as the atonement for their sin,
and were damned as a result, they will have only themselves to blame. The epistle of 1 John supports this idea. John says, If we say
that we have no sin [acts of sin], we deceive ourselves, and the truth is not in us. If we confess our sins [guilt], He is faithful
and just to forgive us our sins [guilt], and to cleanse us from all unrighteousness [wrong, iniquity]. If we say that we have not
sinned [have no guilt], we make him a liar, and his word is not in us (1 John 1:8-10). John is saying that if we say we have not committed
sin, we are not being truthful. However, if we confess that we are guilty of committing sin, and thus deserving of death, Christ will
forgive our guilt and condemnation, and will determine us to be innocent, righteous, and free from condemnation. If we say we are
not guilty, we make Him a liar, and His word is not in us. John later says, whosoever abideth in him sinneth [is guilty] not: whosoever
sinneth [is guilty] hath not seen him, neither known him (1 John 3:6). Whoever has accepted Christ and abides in Him is not guilty
[hamartano], because Christ is the covering [sacrifice] for our guilt. However, anyone who is guilty [hamartano], is guilty only because
they have not seen or known him. Without Christ we are guilty [hamartano] of our sin [hamartia], but with him we are not guilty or
condemned [hamartano]. John goes on to say he that committeth sin [is guilty] is of the devil: for the devil sinneth [was guilty]from the beginning (1 John 3:8). The guilty are like the devil, because the devil was guilty from the beginning. Lastly, John sayswhosoever is born of God doth not commit sin [is not guilty], for His seed [Christ and the gospel] remaineth in him, and he cannot
sin [be guilty], becaue he is born of God (1 John 3:9). John is also saying that whoever is born of God [and believes in Christ] is
not guilty [hamartano] because Christ remains in Him; and there is no way he can ever be found guilty because he is born of God. This
idea is confirmed by Paul saying, There is therefore now no condemnation [judgment against] to them which are in Christ Jesus, who
walk not after the flesh, but after the Spirit (Rom 8:1).
WHAT ARE WE GUILTY OF?
God said to Adam, who told thee that thou
was naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? (Gen 3:11). Although God already knew
the answer, He was asking Adam were you disobedient? We know Adam was clearly disobedient to God's commands. Adam then made another
mistake by thinking that he could hide his sin and guilt from God with subtle deception. Adam and his wife tried to hide themselves
from the presence of the Lord God amongst the trees of the garden (Gen 3:8). And he [Adam] said, I heard thy voice in the garden,
and I was afraid, because I was naked [bare, smooth, cunning in a bad sense, crafty, subtle] (Gen 3:10). First, Adam disobeyed God,
and then he tried to hide his disobedience [sin], and deceive God. All of our sins, no matter what specific form they take, will basically
involve disobedience [to God's commandments] and subtle deception [attempting to deceive God and man about our guilt].
SIN IS
IN OUR MEMBERS
Sin [rebellion against God, His Kingdom, will, and law] is not just the acts we commit; it is what we are. Sin
is our nature. In his letter to the church in Rome, Paul said sin was dwelling in him, was in his members, and that he was carnal,
and sold under sin [i.e., predisposed to be in captivity, because of the power of sin]. Paul went on to say, For we know that the
law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate,
that I do. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin
that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God after
the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law
of sin which is in my members. O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus
Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin (Rom 7:14-25). Paul is saying
that doing God's will [keeping the law] is a spiritual issue, but that he is a carnal being, and the carnal things he does are by
law not allowable. He finds that what he should do, he does not do, but in fact eventually does what he hates and knows he should
not do. Paul said that doing these carnal things, which he cannot seem to avoid doing, gives the false impression that he thinks they
are legal and allowable, when in reality he knows they are not legal. Paul knows what is legal and illegal, what he should and should
not do. Therefore, when he does these carnal things that the law says he should not do, it is not Paul that is doing them [because
he knows better], but sin [our innate tendency to rebel] in him that does them. What Paul has found is, despite the fact that he wants
to do good, an evil force is still present in him. He says his inward man loves God and God's law, but he has found that there is
another force in his members that competes with him doing what he knows is right; and this other power causes his members to be in
bondage to the power of sin. Paul completes his thought by saying that he is such a wretched, weak man of the flesh, who could possibly
deliver him from his fleshly weakness which will eventually destroy [kill] him. Paul realizes finally that only God, through Jesus
Christ our Lord, can deliver him; for this he is thankful, and vows that, despite the fact that his flesh will cause him to occasionally
sin, he personally will serve God with all of his mind, heart, understanding and willpower.
Human beings are just like skydivers.
Once a skydiver has jumped from an airplane, they: (a) are destined to hit the ground and die, (b) have only one thing that can save
them from death their parachute, (c) must rely on and trust in the only thing [the parachute] that can prevent their death, and
(d) remain alert [not fall asleep, divert their attention] and concentrate on pulling the ripcord at the right time in order to save
their life. In life, once humans are born into this world, they: (a) are destined to hit the ground and die, (b) have only one thing
that can save them from death Christ, (c) must rely on and trust in the only thing [Christ] that can prevent their death, and (d)
remain alert [not fall asleep, divert their attention] and concentrate on responding to Christ in order to save their life. Both the
skydiver and the human are rapidly falling toward death, and we must continue to believe that the one thing that can save each of
us will fulfill its purpose. Without the parachute, the skydiver is dead; and without Christ, man is dead. The parachute was given
to the skydiver to break his fall and prevent his death. Likewise, Christ was given to mankind to break his fall and prevent his death.
SINNER
OR SAINT?
The only difference between the sinner and the saint, is that the saint is not judged by Jesus Christ as guilty [hamartano]
for his or her sin. Scripture instructs saints that henceforth we should not serve sin [acts of sin] (Rom 6:6), and to let not sin [acts
of] therefore reign in your mortal body (Rom 6:12). James tells us to submit yourselves therefore to God and resist the devil (James
4:7). The sinner should confess to Christ that they are guilty of sin. If we say [confess] we have no sin [hamartia; i.e., acts of
sin] (1 John 1:8), the truth is not in us (1 John 1:6), we walk in darkness [untruth, deception, blindness] (1 John 1:6), we have
no fellowship with Christ (1 John 1:6), no forgiveness of our sin (1 John 1:9), look forward to a judgment and fiery indignation which
shall devour us (Heb 10:27), and will have sinned a sin unto death (1 John 5:16). However, if we confess our sin (1 John 1:9), the
truth is in us (1 John 1:6), we walk in the light [truth, sincerity, sight] (1 John 1:7), we have fellowship with Christ (1 John 1:3),forgiveness of sin (1 John 1:9), have sinned a sin not unto death (1 John 5:16), and shall not come into condemnation, but have passed
from death unto life (John 5:24).
BELIEVE, CONFESS AND VOW
As we have seen, sin is not just acts we commit. The acts we
commit may be more symptomatic, the result of our sin, rather than the sin itself. We don't become sinners because we commit murder,
adultery, fornication, steal or have evil thoughts. We commit murder, adultery, fornication, steal and have evil thoughts because
we already are sinners. Although sin is rejecting God and his commandments and will, it may also be defined as looking away from our
goal and prize of eternal life. One of the best definitions of sin is found in the book of Matthew. The Lord said, O Jerusalem, Jerusalem,
thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings, and ye would not [respond] (Matt 23:37). Let Christ gather you under His wing.
Do not commit this dealdly sin and let that hour come when Christ says unto you, I loved you, died for you, and asked you to love
me in return and ye would not. Let us pray for one another that we would respond to Jesus Christ, be found righteous, and therefore
have eternal life with Him. We should all consider these three things: believe, confess and vow. First believe in Christ. The Lord
said, 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), and He that believeth on him is not condemned; but he that believeth not is condemned already, because
he hath not believed in the name of the only begotten Son of God (John 3:18). Secondly, we should confess to Christ the fact that
we are guilty [hamartano] of sin. Lastly, as Paul did, we should vow to God [and ourselves] to love God with all of our mind, heart,
understanding, and willpower. AMEN