Questions About Sin (I)
What is the definition of sin? (1)
Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, "you shall be like God." Genesis 3 describes Adam and Eve's rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam's descendants, have inherited sin from him. Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because "the wages of sin is death" (Romans 6:23).
Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: "Surely I was sinful at birth, sinful from the time my mother conceived me."
Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated "imputed" means "to take something that belongs to someone and credit it to another's account." Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.
God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin"death"on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ's account (2 Corinthians 5:21).
A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin"hell and spiritual death"but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. "If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9).
We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior "we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:7).
What is original sin? (2)
The term "original sin" deals with Adam's sin of disobedience in eating from the Tree of Knowledge of Good and Evil and its effects upon the rest of the human race. Original sin can be defined as "that sin and its guilt that we all possess in God's eyes as a direct result of Adam's sin in the Garden of Eden." The doctrine of original sin focuses particularly on its effects on our nature and our standing before God, even before we are old enough to commit conscious sin. There are three main views that deal with that effect.
Pelagianism: This view says that Adam's sin had no effect upon the souls of his descendants other than his sinful example influencing those who followed after him to also sin. According to this view, man has the ability to stop sinning if he simply chooses to. This teaching runs contrary to a number of passages that indicate man is hopelessly enslaved by his sins (apart from God's intervention) and that his good works are "dead" or worthless in meriting God's favor (Ephesians 2:1-2; Matthew 15:18-19; Romans 7:23; Hebrews 6:1; 9:14).
Arminianism: Arminians believe Adam's sin has resulted in the rest of mankind inheriting a propensity to sin, commonly referred to as having a "sin nature." This sin nature causes us to sin in the same way that a cat's nature causes it to meow"it comes naturally. According to this view, man cannot stop sinning on his own; that is why God gives a universal grace to all to enable us to stop. In Arminianism, this grace is called prevenient grace. According to this view, we are not held accountable for Adam's sin, just our own. This teaching runs contrary to the fact that all bear the punishment for sin, even though all may not have sinned in a manner similar to Adam (1 Corinthians 15:22; Romans 5:12-18). Nor is the teaching of prevenient grace explicitly found in Scripture.
Calvinism: The Calvinistic doctrine states that Adam's sin has resulted not only in our having a sin nature, but also in our incurring guilt before God for which we deserve punishment. Being conceived with original sin upon us (Psalm 51:5) results in our inheriting a sin nature so wicked that Jeremiah 17:9 describes the human heart as "deceitful above all things and beyond cure." Not only was Adam found guilty because he sinned, but his guilt and his punishment (death) belongs to us as well (Romans 5:12, 19). There are two views as to why Adam's guilt should be seen by God as also belonging to us. The first view states that the human race was within Adam in seed form; thus when Adam sinned, we sinned in him. This is similar to the biblical teaching that Levi (a descendent of Abraham) paid tithes to Melchizedek in Abraham (Genesis 14:20; Hebrews 7:4-9), even though Levi was not born until hundreds of years later. The other main view is that Adam served as our representative and so, when he sinned, we were found guilty as well.
The Calvinistic view sees one as unable to overcome his sin apart from the power of the Holy Spirit, a power possessed only when one turns in reliance upon Christ and His atoning sacrifice for sin upon the cross. The Calvinistic view of original sin is most consistent with biblical teaching. However, how can God hold us accountable for a sin we did not personally commit? There is a plausible interpretation that we become responsible for original sin when we choose to accept, and act according to, our sinful nature. There comes a point in our lives when we become aware of our own sinfulness. At that point we should reject the sinful nature and repent of it. Instead, we all "approve" that sinful nature, in effect saying that it is good. In approving our sinfulness, we are expressing agreement with the actions of Adam and Eve in the Garden of Eden. We are therefore guilty of that sin without actually having committed it.
What is Hamartiology? (3)
Hamartiology is the study of sin. Hamartiology deals with how sin originated, how it affects humanity, and what it will result in after death. To sin essentially means to "miss the mark." We all miss God's mark of righteousness (Romans 3:23). Hamartiology, then, explains why we miss the mark, how we miss the mark, and the consequences of missing the mark. These are some important questions in Hamartiology:
What is the definition of sin? Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18).
Did we all inherit sin from Adam and Eve? Romans 5:12 speaks to this, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned."
Are all sins equal to God? There are degrees to sin'some sins are worse than others. At the same time, in regards to both eternal consequences and salvation, all sins are the same. Each and every sin will lead to eternal condemnation (Romans 6:23).
How can I know if something is a sin? There are things that the Bible specifically mentions and declares to be sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address.
It might seem that studying a depressing subject like sin would be counter-productive for the Christian. After all, aren't we saved from sin by the blood of Christ? Yes! But before we can understand salvation, we must first understand why we need salvation. That is where Hamartiology comes in. It explains that we are all sinners"by inheritance, by imputation, and by our own personal choice. It shows us why God must condemn us for our sins. Hamartiology points to the solution for sin'the atoning sacrifice of Jesus Christ. When we truly come to grips with our sinful natures, we begin to fathom the depth and breadth of the nature of our great God who, on the one hand, condemns sinners to hell in righteous judgment, then, on the other hand, satisfies His own requirement for perfection. Only when we understand the depth of sin can we understand the height of God's love for sinners.
A key Scripture on Hamartiology is Romans 3:23-24, "For all have sinned and fall short of the glory of God, and are justified freely by His grace through the redemption that came by Christ Jesus."
Is gluttony a sin? What does the Bible say about overeating? (4)
Gluttony seems to be a sin that Christians like to ignore. We are often quick to label smoking and drinking as sins, but for some reason gluttony is accepted or at least tolerated. Many of the arguments used against smoking and drinking, such as health and addiction, apply equally to overeating. Many believers would not even consider having a glass of wine or smoking a cigarette but have no qualms about gorging themselves at the dinner table. This should not be!
Proverbs 23:20-21 warns us, "Do not join those who drink too much wine or gorge themselves on meat, for drunkards and gluttons become poor, and drowsiness clothes them in rags." Proverbs 28:7 declares, "He who keeps the law is a discerning son, but a companion of gluttons disgraces his father." Proverbs 23:2 proclaims, "Put a knife to your throat if you are given to gluttony."
Physical appetites are an analogy of our ability to control ourselves. If we are unable to control our eating habits, we are probably also unable to control other habits, such as those of the mind (lust, covetousness, anger) and unable to keep our mouths from gossip or strife. We are not to let our appetites control us, but we are to have control over our appetites. (See Deuteronomy 21:20, Proverbs 23:2, 2 Peter 1:5-7, 2 Timothy 3:1-9, and 2 Corinthians 10:5.) The ability to say "no" to anything in excess'self-control"is one of the fruits of the Spirit common to all believers (Galatians 5:22).
God has blessed us by filling the earth with foods that are delicious, nutritious, and pleasurable. We should honor God's creation by enjoying these foods and by eating them in appropriate quantities. God calls us to control our appetites, rather than allowing them to control us.
What is the Christian view of smoking? Is smoking a sin? (5)
The Bible never directly mentions smoking. There are principles, however, that definitely apply to smoking. First, the Bible commands us not to allow our bodies to become "mastered" by anything. "Everything is permissible for me"but not everything is beneficial. Everything is permissible for me"but I will not be mastered by anything" (1 Corinthians 6:12). Smoking is undeniably strongly addictive. Later in the same passage we are told, "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19-20). Smoking is undoubtedly very bad for your health. Smoking has been proven to damage the lungs and the heart.
Can smoking be considered "beneficial" (1 Corinthians 6:12)? Can it be said that smoking is truly honoring God with your body (1 Corinthians 6:20)? Can a person honestly smoke "for the glory of God" (1 Corinthians 10:31)? We believe that the answer to these three questions is a resounding "no." As a result, we believe that smoking is a sin and therefore should not be practiced by followers of Jesus Christ.
Some argue against this view by pointing to the fact that many people eat unhealthy foods, which can be just as addicting and just as bad for the body. As an example, many people are so helplessly addicted to caffeine that they cannot function without their first cup of coffee in the morning. While this is true, how does that make smoking right? It is our contention that Christians should avoid gluttony and excessively unhealthy eating. Yes, Christians are often hypocritical by condemning one sin and condoning another, but, again, this does not make smoking honoring to God.
Another argument against this view of smoking is that many godly men have been smokers, such as the famous British preacher C.H. Spurgeon, who was known to smoke cigars. Again, we do not believe this argument holds any weight. We believe Spurgeon was wrong for smoking. Was he otherwise a godly man and fantastic teacher of God's Word? Absolutely! Does that make all of his actions and habits honoring to God? No.
In stating that smoking is a sin, we are not stating that all smokers are unsaved. There are many true believers in Jesus Christ who smoke. Smoking does not prevent a person from being saved. Nor does it cause a person to lose salvation. Smoking is no less forgivable than any other sin, whether for a person becoming a Christian or a Christian confessing his/her sin to God (1 John 1:9). At the same time, we firmly believe that smoking is a sin that should be forsaken and, with God's help, overcome.
Is it okay to get tattoos if they are of a Christian nature? (6)
As a background, please read our article on "What does the Bible say about tattoos and body piercings?". Beyond the general theme of that article, there is the question of Christian tattoos. Do the same principles apply to tattoos that are of a Christian nature, such as a cross, a Christian slogan, or even a Bible verse? Some Christians have found that having tattoos gives them more credibility, and thereby more possibilities of evangelism, with some groups of people. So what about Christian tattoos?
Obviously, a tattoo of a cross is "better" than a tattoo of a flaming skull, naked woman, or demon. Having a tattoo saying "Jesus saves" could indeed be a conversation starter with some people who would never approach a preacher wearing a suit and tie. Some refer to Revelation 19:16 as an example of Jesus possibly having a tattoo on His thigh, "King of kings and Lord of lords." The question is not necessarily "is getting a tattoo a sin?" The question is more "is getting a tattoo a good and necessary thing to do?" First Corinthians 10:23 declares, "Everything is permissible " but not everything is beneficial. Everything is permissible " but not everything is constructive." Christian tattoos may be "permissible," but are they beneficial and constructive?
In 1 Corinthians 9:22-23, Paul exclaims, "I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel." Becoming all things to save some is perhaps the only good possible reason for getting a Christian tattoo. If having a tattoo genuinely opens doors for evangelism that would otherwise be closed, getting Christian tattoos would likely "qualify" under Paul's "becoming all things" qualification. At the same time, it is frankly difficult to envision a scenario in which having a tattoo would enable a greater possibility of evangelism. If a person will not listen to you due to a lack of a tattoo, it is highly unlikely that such a person would genuinely listen due to the presence of a tattoo.
With that said, the biblically based conclusion would seem to be that Christian tattoos are permissible, but it is highly questionable whether they can be considered beneficial and constructive. A Christian considering getting a tattoo should pray for wisdom (James 1:5) and ask the Lord to provide pure motives and discernment.
What does it mean that a person will not inherit the kingdom of God (1 Corinthians 6:9-11)? (7)
The first mention of not inheriting the kingdom of God is found in Paul’s first letter to the church at Corinth. “Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God" (1 Corinthians 6:9-11).
By saying the wicked will not inherit the kingdom of God, Paul is stating that the wicked are not children of God, nor are they heirs of eternal life (Romans 8:17). This does not mean that anybody who has ever committed one of these sins will be denied entrance to heaven. What differentiates a Christian’s life from that of a non-Christian is the struggle against sin and the ability to overcome it. A true Christian will always repent, will always eventually return to God, and will always resume the struggle against sin. But the Bible gives no support for the idea that a person who perpetually and unrepentantly engages in sin can indeed be a Christian. The 1 Corinthians passage lists sins that, if indulged in continuously, identify a person as not being redeemed by Christ.
The Christian’s response to sin is to hate it, repent of it, and forsake it. We still struggle with sin, but by the power of the Holy Spirit who lives in us, we are able to resist and overcome sin. The hallmark of a true Christian is the decreasing presence of sin in his life. As Christians grow and mature in the faith, sin has less and less of a hold on us. Of course, sinless perfection is impossible in this life, but our hatred for sin becomes greater as we mature. Like Paul, we are distressed that sin still exists in our flesh, causing us at times to do what we don’t want to do and looking to Christ for relief from this “body of death” (Romans 7:18-25).
If a person actively, perpetually, and unrepentantly lives a homosexual lifestyle, the lifestyle of a thief, a greedy lifestyle, a drunken lifestyle, etc., it is not possible for such a person to be a Christian, and such a person will definitely not inherit the kingdom of God.
How does my personal, private sin affect others? (8)
If you lived isolated on an island in the middle of the sea, then perhaps your private sin would not affect anyone but yourself. However, since the maxim is "no man is an island," there is a good chance that you have a family or at the least friends and acquaintances that you come into contact with on a continual basis. All of them will be affected in some way by sin because sin has consequences (Romans 6:23). That is a principle that follows the pattern laid down at the creation. Everything created has a seed from which it propagates itself after its "kind" (Genesis 1:11, 21, 25). In other words, you do not plant corn and expect to harvest beets. You cannot "plant" sin"even in private"and not expect to reap a harvest of consequences. And consequences have a way of spilling out over everyone and anyone that comes into contact with us because of another principle called "association." This means that those around you can be blessed or hurt by association with you and the choices and actions you make, both privately and publicly.
One needs only to look at the recent scandals involving famous evangelical leaders to see the effects on others of "private" sins. Once they are discovered"and the Bible tells us to "be sure your sin will find you out" (Numbers 32:23)"families, friends, congregations, and the Christian community at large will be harmed. Worse still, the cause of Christ will be damaged as unbelievers scoff and sneer at us and blaspheme His name. It may seem that people sin without visible consequences, but what is secret will one day be made manifest. "For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open" (Luke 8:17). Can you honestly say that there is no one that would then be affected by your secret sins if they should become known?
Sin that is kept secret produces guilt, and guilt has a way of changing us. Others see those changes and are affected by them. Perhaps a spouse, for instance, is unaware of her husband's addiction to pornography, but his addiction leads to a guilty secretiveness and change in attitude toward her as his sexual partner. She perceives that change and speculates on the possible cause"he finds her unattractive, he doesn't love her any more, or he's having an affair. While none of these things are true, the consequences of his "private" sin are potentially devastating to her, their marriage, and their family, even if his secret is never discovered.
Here is another principle to consider. "But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. . . . So that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you" (Matthew 6:6, 18). When we reason from Scripture, we are able to see a principle here that can be applied both positively and negatively. What we do in secret, God will reward openly. If we pray and fast as unto the LORD, we are rewarded. So, it stands to reason that if we sin in secret, we shall also be "rewarded" openly for that action. In any case, God sees and knows about sin, whether private or public, and He does not let sin go unpunished.
The greatest consequence of private, personal sin is to our own mortal soul. Ezekiel 18:4 says that the soul that sins shall die, and Romans 6:23 tells us that the wages of sin is death. This speaks of a person who is a natural, habitual sinner without the benefit of newness of life. For the born-again child of God"one who has accepted the Lord Jesus Christ as his savior"there is a standard of conduct, both in private and in public: "So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Corinthians 10:31). A born-again child of God has a desire to live to glorify God, and even though there are times when we can and do fail, God has made provision for us to be in fellowship with Him. He has promised that "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9).
Is it a sin to play poker? (9)
Poker is often considered a sinful activity due to its close relationship with gambling. The Bible instructs us to keep ourselves from the love of money (1 Timothy 6:10; Hebrews 13:5). The Word of God also teaches us to stay away from attempts to "get rich quick" (Proverbs 13:11; 23:5; Ecclesiastes 5:10). Further, there are far more beneficial things we can be doing with our money than wasting it on gambling (Luke 6:38; 2 Corinthians 9:7).
However, there is nothing essentially sinful about playing with cards. Apart from gambling, playing poker is no different than playing a board game. Poker can be played with chips (or other substitutes) instead of money. If gambling is removed from the "equation," there is nothing wrong with a friendly game of poker. The key is playing in moderation, not allowing it to become an obsession, and avoiding the temptation towards gambling.
An additional consideration regards the principle of not causing a brother to stumble (1 Corinthians 10:31-33). If, by playing any card game with someone who may have a problem with the temptation to gamble, we knowingly cause him to be tempted further, then we are doing harm to that person. As in all things, love for others should be a primary consideration.
How can I know if something is a sin? (10)
There are two issues involved in this question, the things that the Bible specifically mentions and declares to be sin and those the Bible does not directly address. Scriptural lists of various sins include Proverbs 6:16-19, Galatians 5:19-21, and 1 Corinthians 6:9-10. There can be no doubt that these passages present the activities as sinful, things God does not approve of. Murder, adultery, lying, stealing, etc.'there is no doubt the Bible presents such things as sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address. When the Bible does not cover a certain subject, we have some general principles in His Word to guide us.
First, when there is no specific scriptural reference, it is good to ask not whether a certain thing is wrong, but, rather, if it is definitely good. The Bible says, for example, that we are to 'make the most of every opportunity' (Colossians 4:5). Our few days here on earth are so short and precious in relation to eternity that we ought never to waste time on selfish things, but to use it only on 'what is helpful for building others up according to their needs' (Ephesians 4:29).
A good test is to determine whether we can honestly, in good conscience, ask God to bless and use the particular activity for His own good purposes. 'So whether you eat or drink or whatever you do, do it all for the glory of God' (1 Corinthians 10:31). If there is room for doubt as to whether it pleases God, then it is best to give it up. 'Everything that does not come from faith is sin' (Romans 14:23). We need to remember that our bodies, as well as our souls, have been redeemed and belong to God. 'Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body' (1 Corinthians 6:19-20). This great truth should have a real bearing on what we do and where we go.
In addition, we must evaluate our actions not only in relation to God, but also in relation to their effect on our family, our friends, and other people in general. Even if a particular thing may not hurt us personally, if it harmfully influences or affects someone else, it is a sin. 'It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall....We who are strong ought to bear with the failings of the weak and not to please ourselves' (Romans 14:21; 15:1).
Finally, remember that Jesus Christ is our Lord and Savior, and nothing else can be allowed to take priority over our conformity to His will. No habit or recreation or ambition can be allowed to have undue control over our lives; only Christ has that authority. 'Everything is permissible for me'but not everything is beneficial. Everything is permissible for me'but I will not be mastered by anything' (1 Corinthians 6:12). 'And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him' (Colossians 3:17).
Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, "you shall be like God." Genesis 3 describes Adam and Eve's rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam's descendants, have inherited sin from him. Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because "the wages of sin is death" (Romans 6:23).
Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: "Surely I was sinful at birth, sinful from the time my mother conceived me."
Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated "imputed" means "to take something that belongs to someone and credit it to another's account." Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.
God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin"death"on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ's account (2 Corinthians 5:21).
A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin"hell and spiritual death"but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. "If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9).
We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior "we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:7).
What is original sin? (2)
The term "original sin" deals with Adam's sin of disobedience in eating from the Tree of Knowledge of Good and Evil and its effects upon the rest of the human race. Original sin can be defined as "that sin and its guilt that we all possess in God's eyes as a direct result of Adam's sin in the Garden of Eden." The doctrine of original sin focuses particularly on its effects on our nature and our standing before God, even before we are old enough to commit conscious sin. There are three main views that deal with that effect.
Pelagianism: This view says that Adam's sin had no effect upon the souls of his descendants other than his sinful example influencing those who followed after him to also sin. According to this view, man has the ability to stop sinning if he simply chooses to. This teaching runs contrary to a number of passages that indicate man is hopelessly enslaved by his sins (apart from God's intervention) and that his good works are "dead" or worthless in meriting God's favor (Ephesians 2:1-2; Matthew 15:18-19; Romans 7:23; Hebrews 6:1; 9:14).
Arminianism: Arminians believe Adam's sin has resulted in the rest of mankind inheriting a propensity to sin, commonly referred to as having a "sin nature." This sin nature causes us to sin in the same way that a cat's nature causes it to meow"it comes naturally. According to this view, man cannot stop sinning on his own; that is why God gives a universal grace to all to enable us to stop. In Arminianism, this grace is called prevenient grace. According to this view, we are not held accountable for Adam's sin, just our own. This teaching runs contrary to the fact that all bear the punishment for sin, even though all may not have sinned in a manner similar to Adam (1 Corinthians 15:22; Romans 5:12-18). Nor is the teaching of prevenient grace explicitly found in Scripture.
Calvinism: The Calvinistic doctrine states that Adam's sin has resulted not only in our having a sin nature, but also in our incurring guilt before God for which we deserve punishment. Being conceived with original sin upon us (Psalm 51:5) results in our inheriting a sin nature so wicked that Jeremiah 17:9 describes the human heart as "deceitful above all things and beyond cure." Not only was Adam found guilty because he sinned, but his guilt and his punishment (death) belongs to us as well (Romans 5:12, 19). There are two views as to why Adam's guilt should be seen by God as also belonging to us. The first view states that the human race was within Adam in seed form; thus when Adam sinned, we sinned in him. This is similar to the biblical teaching that Levi (a descendent of Abraham) paid tithes to Melchizedek in Abraham (Genesis 14:20; Hebrews 7:4-9), even though Levi was not born until hundreds of years later. The other main view is that Adam served as our representative and so, when he sinned, we were found guilty as well.
The Calvinistic view sees one as unable to overcome his sin apart from the power of the Holy Spirit, a power possessed only when one turns in reliance upon Christ and His atoning sacrifice for sin upon the cross. The Calvinistic view of original sin is most consistent with biblical teaching. However, how can God hold us accountable for a sin we did not personally commit? There is a plausible interpretation that we become responsible for original sin when we choose to accept, and act according to, our sinful nature. There comes a point in our lives when we become aware of our own sinfulness. At that point we should reject the sinful nature and repent of it. Instead, we all "approve" that sinful nature, in effect saying that it is good. In approving our sinfulness, we are expressing agreement with the actions of Adam and Eve in the Garden of Eden. We are therefore guilty of that sin without actually having committed it.
What is Hamartiology? (3)
Hamartiology is the study of sin. Hamartiology deals with how sin originated, how it affects humanity, and what it will result in after death. To sin essentially means to "miss the mark." We all miss God's mark of righteousness (Romans 3:23). Hamartiology, then, explains why we miss the mark, how we miss the mark, and the consequences of missing the mark. These are some important questions in Hamartiology:
What is the definition of sin? Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18).
Did we all inherit sin from Adam and Eve? Romans 5:12 speaks to this, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned."
Are all sins equal to God? There are degrees to sin'some sins are worse than others. At the same time, in regards to both eternal consequences and salvation, all sins are the same. Each and every sin will lead to eternal condemnation (Romans 6:23).
How can I know if something is a sin? There are things that the Bible specifically mentions and declares to be sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address.
It might seem that studying a depressing subject like sin would be counter-productive for the Christian. After all, aren't we saved from sin by the blood of Christ? Yes! But before we can understand salvation, we must first understand why we need salvation. That is where Hamartiology comes in. It explains that we are all sinners"by inheritance, by imputation, and by our own personal choice. It shows us why God must condemn us for our sins. Hamartiology points to the solution for sin'the atoning sacrifice of Jesus Christ. When we truly come to grips with our sinful natures, we begin to fathom the depth and breadth of the nature of our great God who, on the one hand, condemns sinners to hell in righteous judgment, then, on the other hand, satisfies His own requirement for perfection. Only when we understand the depth of sin can we understand the height of God's love for sinners.
A key Scripture on Hamartiology is Romans 3:23-24, "For all have sinned and fall short of the glory of God, and are justified freely by His grace through the redemption that came by Christ Jesus."
Is gluttony a sin? What does the Bible say about overeating? (4)
Gluttony seems to be a sin that Christians like to ignore. We are often quick to label smoking and drinking as sins, but for some reason gluttony is accepted or at least tolerated. Many of the arguments used against smoking and drinking, such as health and addiction, apply equally to overeating. Many believers would not even consider having a glass of wine or smoking a cigarette but have no qualms about gorging themselves at the dinner table. This should not be!
Proverbs 23:20-21 warns us, "Do not join those who drink too much wine or gorge themselves on meat, for drunkards and gluttons become poor, and drowsiness clothes them in rags." Proverbs 28:7 declares, "He who keeps the law is a discerning son, but a companion of gluttons disgraces his father." Proverbs 23:2 proclaims, "Put a knife to your throat if you are given to gluttony."
Physical appetites are an analogy of our ability to control ourselves. If we are unable to control our eating habits, we are probably also unable to control other habits, such as those of the mind (lust, covetousness, anger) and unable to keep our mouths from gossip or strife. We are not to let our appetites control us, but we are to have control over our appetites. (See Deuteronomy 21:20, Proverbs 23:2, 2 Peter 1:5-7, 2 Timothy 3:1-9, and 2 Corinthians 10:5.) The ability to say "no" to anything in excess'self-control"is one of the fruits of the Spirit common to all believers (Galatians 5:22).
God has blessed us by filling the earth with foods that are delicious, nutritious, and pleasurable. We should honor God's creation by enjoying these foods and by eating them in appropriate quantities. God calls us to control our appetites, rather than allowing them to control us.
What is the Christian view of smoking? Is smoking a sin? (5)
The Bible never directly mentions smoking. There are principles, however, that definitely apply to smoking. First, the Bible commands us not to allow our bodies to become "mastered" by anything. "Everything is permissible for me"but not everything is beneficial. Everything is permissible for me"but I will not be mastered by anything" (1 Corinthians 6:12). Smoking is undeniably strongly addictive. Later in the same passage we are told, "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body" (1 Corinthians 6:19-20). Smoking is undoubtedly very bad for your health. Smoking has been proven to damage the lungs and the heart.
Can smoking be considered "beneficial" (1 Corinthians 6:12)? Can it be said that smoking is truly honoring God with your body (1 Corinthians 6:20)? Can a person honestly smoke "for the glory of God" (1 Corinthians 10:31)? We believe that the answer to these three questions is a resounding "no." As a result, we believe that smoking is a sin and therefore should not be practiced by followers of Jesus Christ.
Some argue against this view by pointing to the fact that many people eat unhealthy foods, which can be just as addicting and just as bad for the body. As an example, many people are so helplessly addicted to caffeine that they cannot function without their first cup of coffee in the morning. While this is true, how does that make smoking right? It is our contention that Christians should avoid gluttony and excessively unhealthy eating. Yes, Christians are often hypocritical by condemning one sin and condoning another, but, again, this does not make smoking honoring to God.
Another argument against this view of smoking is that many godly men have been smokers, such as the famous British preacher C.H. Spurgeon, who was known to smoke cigars. Again, we do not believe this argument holds any weight. We believe Spurgeon was wrong for smoking. Was he otherwise a godly man and fantastic teacher of God's Word? Absolutely! Does that make all of his actions and habits honoring to God? No.
In stating that smoking is a sin, we are not stating that all smokers are unsaved. There are many true believers in Jesus Christ who smoke. Smoking does not prevent a person from being saved. Nor does it cause a person to lose salvation. Smoking is no less forgivable than any other sin, whether for a person becoming a Christian or a Christian confessing his/her sin to God (1 John 1:9). At the same time, we firmly believe that smoking is a sin that should be forsaken and, with God's help, overcome.
Is it okay to get tattoos if they are of a Christian nature? (6)
As a background, please read our article on "What does the Bible say about tattoos and body piercings?". Beyond the general theme of that article, there is the question of Christian tattoos. Do the same principles apply to tattoos that are of a Christian nature, such as a cross, a Christian slogan, or even a Bible verse? Some Christians have found that having tattoos gives them more credibility, and thereby more possibilities of evangelism, with some groups of people. So what about Christian tattoos?
Obviously, a tattoo of a cross is "better" than a tattoo of a flaming skull, naked woman, or demon. Having a tattoo saying "Jesus saves" could indeed be a conversation starter with some people who would never approach a preacher wearing a suit and tie. Some refer to Revelation 19:16 as an example of Jesus possibly having a tattoo on His thigh, "King of kings and Lord of lords." The question is not necessarily "is getting a tattoo a sin?" The question is more "is getting a tattoo a good and necessary thing to do?" First Corinthians 10:23 declares, "Everything is permissible " but not everything is beneficial. Everything is permissible " but not everything is constructive." Christian tattoos may be "permissible," but are they beneficial and constructive?
In 1 Corinthians 9:22-23, Paul exclaims, "I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel." Becoming all things to save some is perhaps the only good possible reason for getting a Christian tattoo. If having a tattoo genuinely opens doors for evangelism that would otherwise be closed, getting Christian tattoos would likely "qualify" under Paul's "becoming all things" qualification. At the same time, it is frankly difficult to envision a scenario in which having a tattoo would enable a greater possibility of evangelism. If a person will not listen to you due to a lack of a tattoo, it is highly unlikely that such a person would genuinely listen due to the presence of a tattoo.
With that said, the biblically based conclusion would seem to be that Christian tattoos are permissible, but it is highly questionable whether they can be considered beneficial and constructive. A Christian considering getting a tattoo should pray for wisdom (James 1:5) and ask the Lord to provide pure motives and discernment.
What does it mean that a person will not inherit the kingdom of God (1 Corinthians 6:9-11)? (7)
The first mention of not inheriting the kingdom of God is found in Paul’s first letter to the church at Corinth. “Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God" (1 Corinthians 6:9-11).
By saying the wicked will not inherit the kingdom of God, Paul is stating that the wicked are not children of God, nor are they heirs of eternal life (Romans 8:17). This does not mean that anybody who has ever committed one of these sins will be denied entrance to heaven. What differentiates a Christian’s life from that of a non-Christian is the struggle against sin and the ability to overcome it. A true Christian will always repent, will always eventually return to God, and will always resume the struggle against sin. But the Bible gives no support for the idea that a person who perpetually and unrepentantly engages in sin can indeed be a Christian. The 1 Corinthians passage lists sins that, if indulged in continuously, identify a person as not being redeemed by Christ.
The Christian’s response to sin is to hate it, repent of it, and forsake it. We still struggle with sin, but by the power of the Holy Spirit who lives in us, we are able to resist and overcome sin. The hallmark of a true Christian is the decreasing presence of sin in his life. As Christians grow and mature in the faith, sin has less and less of a hold on us. Of course, sinless perfection is impossible in this life, but our hatred for sin becomes greater as we mature. Like Paul, we are distressed that sin still exists in our flesh, causing us at times to do what we don’t want to do and looking to Christ for relief from this “body of death” (Romans 7:18-25).
If a person actively, perpetually, and unrepentantly lives a homosexual lifestyle, the lifestyle of a thief, a greedy lifestyle, a drunken lifestyle, etc., it is not possible for such a person to be a Christian, and such a person will definitely not inherit the kingdom of God.
How does my personal, private sin affect others? (8)
If you lived isolated on an island in the middle of the sea, then perhaps your private sin would not affect anyone but yourself. However, since the maxim is "no man is an island," there is a good chance that you have a family or at the least friends and acquaintances that you come into contact with on a continual basis. All of them will be affected in some way by sin because sin has consequences (Romans 6:23). That is a principle that follows the pattern laid down at the creation. Everything created has a seed from which it propagates itself after its "kind" (Genesis 1:11, 21, 25). In other words, you do not plant corn and expect to harvest beets. You cannot "plant" sin"even in private"and not expect to reap a harvest of consequences. And consequences have a way of spilling out over everyone and anyone that comes into contact with us because of another principle called "association." This means that those around you can be blessed or hurt by association with you and the choices and actions you make, both privately and publicly.
One needs only to look at the recent scandals involving famous evangelical leaders to see the effects on others of "private" sins. Once they are discovered"and the Bible tells us to "be sure your sin will find you out" (Numbers 32:23)"families, friends, congregations, and the Christian community at large will be harmed. Worse still, the cause of Christ will be damaged as unbelievers scoff and sneer at us and blaspheme His name. It may seem that people sin without visible consequences, but what is secret will one day be made manifest. "For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open" (Luke 8:17). Can you honestly say that there is no one that would then be affected by your secret sins if they should become known?
Sin that is kept secret produces guilt, and guilt has a way of changing us. Others see those changes and are affected by them. Perhaps a spouse, for instance, is unaware of her husband's addiction to pornography, but his addiction leads to a guilty secretiveness and change in attitude toward her as his sexual partner. She perceives that change and speculates on the possible cause"he finds her unattractive, he doesn't love her any more, or he's having an affair. While none of these things are true, the consequences of his "private" sin are potentially devastating to her, their marriage, and their family, even if his secret is never discovered.
Here is another principle to consider. "But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. . . . So that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you" (Matthew 6:6, 18). When we reason from Scripture, we are able to see a principle here that can be applied both positively and negatively. What we do in secret, God will reward openly. If we pray and fast as unto the LORD, we are rewarded. So, it stands to reason that if we sin in secret, we shall also be "rewarded" openly for that action. In any case, God sees and knows about sin, whether private or public, and He does not let sin go unpunished.
The greatest consequence of private, personal sin is to our own mortal soul. Ezekiel 18:4 says that the soul that sins shall die, and Romans 6:23 tells us that the wages of sin is death. This speaks of a person who is a natural, habitual sinner without the benefit of newness of life. For the born-again child of God"one who has accepted the Lord Jesus Christ as his savior"there is a standard of conduct, both in private and in public: "So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Corinthians 10:31). A born-again child of God has a desire to live to glorify God, and even though there are times when we can and do fail, God has made provision for us to be in fellowship with Him. He has promised that "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9).
Is it a sin to play poker? (9)
Poker is often considered a sinful activity due to its close relationship with gambling. The Bible instructs us to keep ourselves from the love of money (1 Timothy 6:10; Hebrews 13:5). The Word of God also teaches us to stay away from attempts to "get rich quick" (Proverbs 13:11; 23:5; Ecclesiastes 5:10). Further, there are far more beneficial things we can be doing with our money than wasting it on gambling (Luke 6:38; 2 Corinthians 9:7).
However, there is nothing essentially sinful about playing with cards. Apart from gambling, playing poker is no different than playing a board game. Poker can be played with chips (or other substitutes) instead of money. If gambling is removed from the "equation," there is nothing wrong with a friendly game of poker. The key is playing in moderation, not allowing it to become an obsession, and avoiding the temptation towards gambling.
An additional consideration regards the principle of not causing a brother to stumble (1 Corinthians 10:31-33). If, by playing any card game with someone who may have a problem with the temptation to gamble, we knowingly cause him to be tempted further, then we are doing harm to that person. As in all things, love for others should be a primary consideration.
How can I know if something is a sin? (10)
There are two issues involved in this question, the things that the Bible specifically mentions and declares to be sin and those the Bible does not directly address. Scriptural lists of various sins include Proverbs 6:16-19, Galatians 5:19-21, and 1 Corinthians 6:9-10. There can be no doubt that these passages present the activities as sinful, things God does not approve of. Murder, adultery, lying, stealing, etc.'there is no doubt the Bible presents such things as sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address. When the Bible does not cover a certain subject, we have some general principles in His Word to guide us.
First, when there is no specific scriptural reference, it is good to ask not whether a certain thing is wrong, but, rather, if it is definitely good. The Bible says, for example, that we are to 'make the most of every opportunity' (Colossians 4:5). Our few days here on earth are so short and precious in relation to eternity that we ought never to waste time on selfish things, but to use it only on 'what is helpful for building others up according to their needs' (Ephesians 4:29).
A good test is to determine whether we can honestly, in good conscience, ask God to bless and use the particular activity for His own good purposes. 'So whether you eat or drink or whatever you do, do it all for the glory of God' (1 Corinthians 10:31). If there is room for doubt as to whether it pleases God, then it is best to give it up. 'Everything that does not come from faith is sin' (Romans 14:23). We need to remember that our bodies, as well as our souls, have been redeemed and belong to God. 'Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body' (1 Corinthians 6:19-20). This great truth should have a real bearing on what we do and where we go.
In addition, we must evaluate our actions not only in relation to God, but also in relation to their effect on our family, our friends, and other people in general. Even if a particular thing may not hurt us personally, if it harmfully influences or affects someone else, it is a sin. 'It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall....We who are strong ought to bear with the failings of the weak and not to please ourselves' (Romans 14:21; 15:1).
Finally, remember that Jesus Christ is our Lord and Savior, and nothing else can be allowed to take priority over our conformity to His will. No habit or recreation or ambition can be allowed to have undue control over our lives; only Christ has that authority. 'Everything is permissible for me'but not everything is beneficial. Everything is permissible for me'but I will not be mastered by anything' (1 Corinthians 6:12). 'And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him' (Colossians 3:17).
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