Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
Sys Theo 25 – Humanity 7 – Source of Sin 1. Two Erroneous Popular Views of the Source of Sin a. Animal Nature i. Erickson, 603: “Let us recapitulate what (Frederick R.) Tennant has said. Humans have certain impulses by virtue of being animals evolved from less highly developed forms. These impulses are natural, being means to human survival. They have been intensified through the process of natural selection over long periods of time. It was not wrong for God to make man with these impulses; nevertheless, they are to be brought under control to the extent that we are conscious of the moral law.” ii. Erickson, 603: “The universality of sin is to be accounted for by the fact that all of us have necessarily passed through the process of evolutionary development, which produces persons with natural tendencies to self-‐ preservation. Paradoxically, only as humans progress and natural impulses diminish do they actually become sinful. If a fall is to be spoken of, it must designate the coming to moral consciousness first of the race and then of the individual. The fall was therefore not a fall downward from the original perfect state, but a fall upward. For while this development introduced sinfulness, it also made it possible to overcome the tendencies of the animal nature, or at least to bring them under the dominance and redirection of human reason and moral will. This enables the human perfection that the Christian view has traditionally placed at the start of human development.” iii. Sin Solution? God is providentially guiding us to a higher state of being. b. Economic Struggle i. Erickson, 608: “A first step in understanding the position of liberation theology is to note its rejection of the privatization of sin. In the traditional understanding, sin is often seen as a matter of the individual’s broken relationship with God; thus sin is basically unbelief, rebellion, or something of that type. Liberation theology, however, is much more concerned about the social and economic dimensions of sin.” ii. Erickson, 610: “The assumption of liberation theology, as of Marxism, is that it is the economic struggle, and particularly the inequities in power and property, which determine human behavior. Presumably, those who are promoting such inequities are great sinners, while those who fight injustices are not. In fact, certain liberation theologians will in some cases regard a particular action (e.g., killing) as sin if it is committed by an oppressor, but not if it is committed by the oppressed in the struggle to remove inequities. The removal of inequities is believed to result in the removal of the occasion of sin as well.” iii. Sin Solution? We must eliminate oppression via politics and economics.
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
2. Biblical View of the Source of Sin a. Not God i. James 1:13–15 (ESV) Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. b. Internal Evil Desires – The “Flesh” i. 1 John 2:16 (ESV) For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. ii. Evil desires often (always?) involve the misdirection of legitimate desires. They eventually entail illegitimate attempts to satisfy legitimate desires. 1. Erickson (614-‐615): (1) The desire to enjoy things; (2) The desire to obtain things; (3) The desire to do things 2. Erickson (615): “There are proper ways to satisfy each of these desires, and there are also divinely imposed limits. Failure to accept these desires as they have been constituted by God and therefore to submit to divine control is sin. In such cases, the desires are not seen in the context of their divine origin and as means to the end of pleasing God, but as ends in themselves.” iii. Excursus: Paul’s use of σάρξ (flesh)1 1. Physical matter (of human & animal bodies); e.g., 1 Co 15:39; Col 1:22 2. The human body; e.g., 1 Co 6:16; Eph 5:29-‐30 3. Human person or race; e.g., Gal 2:16; 1 Co 1:29; Ro 3:20 4. Earthly life (morally neutral); e.g., Ro 1:3; Gal 2:20; Php 1:22; Phm 16 5. The world (morally negative); e.g., Php 3:3-‐4; 1 Co 1:26; 2 Co 10:3-‐4 6. Rebellious human nature (most common use); e.g., more than half appear in Romans 8; most others in Galatians, esp. ch. 5-‐6. iv. Romans 7:18 (ESV) For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. v. Erickson (616): “By ‘flesh’ Paul does not mean the physical nature of the human being. There is nothing inherently evil about the human bodily makeup. Rather, the term designates the self-‐centered life, denial or rejection of God. This is something that has become part of human nature—a tendency or bias toward sin and away from doing God’s will…
1 “Flesh” in Hawthorne, Gerald F., Ralph P. Martin, and Daniel G. Reid, eds. Dictionary of Paul and His Letters.
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
It is even conceivable that natural human desires, which are good in themselves, may have undergone alteration.” vi. See appendix: “Original Sin,” Concise Theology, J.I. Packer c. External Enticement – The “World” (People & Structures) i. The world system is a byproduct of humanity’s fallenness or “flesh;” cf. Lesson 24, “Results of Sin,” definition of “world” (5.a.iii.) provided below. ii. The “world” consists in the entire system of human civilizations developed over the long history of the human race, consisting of the many complex and integrated political, economic, educational, business, and social structures of various societies that are an ongoing reflection and manifestation of the innumerable sinful acts and ways of fallen humanity expressed over many generations, that also exerts a controlling influence over the course and direction of indiviudals, people groups, entire nations, and even civilizational blocs of nations. This “world” system is under the control of Satan, but is ultimately under God’s judgment. d. External Enticement – The Devil (Evil Spirits) i. There are numerous references in Scripture highlighting the role of malevolent spirits involved in enticing humans to sin, from the original temptation in the Garden, to the temptation of Jesus in the wilderness, to the role of evil spirits in the Book of Revelation. ii. See Lesson 18, “Satan & Demons,” of this course for further information. e. Sin Solution? (Erickson, 617): “(T)he problem lies in the fact that human beings are sinful by nature and live in a world in which powerful forces seek to induce them to sin. The cure for sin will come through a supernaturally produced alteration of one’s human nature and also through divine help in countering the power of temptation. It is individual conversion and regeneration that will alter the person and bring him or her into a relationship with God that will make successful Christian living possible.” 3. The Universality of Sin a. Both the OT & NT affirm that all humans sin. b. OT – e.g., Gn 6:5; 8:21; 1 Kgs 8:46; Ps 130:3; 143:2; Ec 7:20; Is 53:6. Any references to “perfect” or “blameless” persons are relative, and are not literal ultimate descriptions of spiritual & moral sinlessness. The greatest OT personages such as Noah, Job, Abraham, Sarah, Moses, and David are all presented as flawed, sinful humans. Furthermore, the entire sacrificial system required by God presupposes universal sinfulness. c. NT – e.g., Ro 3:9-‐20, 23; 5:12-‐21; Eph 2:1-‐3; Ac 17:30; Jas 3:2; 1 Jn 1:8-‐10. No one, other than Jesus, is ultimately viewed as being sinless, including the original apostles or Paul. Based on the repeated, emphatic statements that all have
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
sinned, even Mary, the mother of Jesus, must be included in the Bible’s affirmation of the universality of human sinfulness. 4. The Totality of Sin a. Both the OT & NT affirm the “total depravity” of every human. b. Clarifying the phrase “total depravity” (Erickson, 644-‐647): i. “We do not mean by total depravity that the unregenerate person is totally insensitive in matters of conscience, of right and wrong;” cf. Ro 2:15.” ii. “(T)otal depravity does not mean that the sinful person is as sinful as possible.” iii. “(T)otal depravity does not mean that the sinner engages in every possible form of sin.” iv. “(S)in is a matter of the entire person;” i.e., the entire human person, body and soul, material and immaterial, mind, will and emotions are affected by a sinful corruption. v. “(T)otal depravity means that even the unregenerate person’s altruism always contains an element of improper motive.” Some aspect of pride, sinful self-‐interest, or idolatry is always mixed in with our motives. Hence, “all our righteous deeds are like a polluted garment” (Is 64:6 ESV). vi. “(T)otal depravity means that sinners are completely unable to extricate themselves from their sinful condition.” c. The OT points to it implicitly via the universality of sin and the sacrificial system, and more explicitly by various descriptions of the human condition (cf. Gn 6:5). i. Jer 17:9 (ESV) The heart is deceitful above all things, and desperately sick; who can understand it? ii. Ps 51:5 (ESV) Behold, I was brought forth in iniquity, and in sin did my mother conceive me. [See Ps 51:1-‐6 for context.] iii. Ps 58:3 (ESV) The wicked are estranged from the womb; they go astray from birth, speaking lies. iv. Is 64:6 (ESV) We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. d. The NT teaches it to an even greater degree than the OT. The Sermon on the Mount underscores the normal internal condition of the human heart as being sinful. Jesus said, “No one is good except God alone” (Mk 10:18). Paul himself confessed that “nothing good dwells in me” and referred to himself as a “wretched man” (Ro 7:18, 24). Throughout Romans Paul argues for the “total depravity” of every human, especially in chapters 1, 3 and 6-‐8. Additional texts include Eph 4:18-‐19; Ti 1:15; Mt 15:18-‐19; Gal 5:17; R0 8:8; among others. e. Grudem (496-‐497): “It is not just that some parts of us are sinful and others are pure. Rather, every part of our being is affected by sin—our intellects, our emotions and desires, our hearts (the center of our desires and decision-‐making 25 Source of Sin.docx
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
processes), our goals and motives, and even our physical bodies.” Why then isn’t there still more evil in the world? “The constraints of civil law, the expectations of family and society, and the conviction of human conscience (Rom 2:14-‐15) all provide restraining influences on the sinful tendencies in our hearts.” 5. Adam & Eve’s Initial Sin (Gn 3) a. Their rebellious response to God consisted of the following affirmations (cf. Grudem, 492-‐493): i. God is not truthful. His declaration that they would die if they ate from the tree was false. They would not die. ii. God is not righteous. His prohibition to not eat from the tree of the knowledge of good and evil was not just. Their own evaluation that the tree was good for food, a delight to the eyes, and desirable to make one wise was right. iii. God is not sovereign-‐lord. They were not subordinate creatures, dependent upon him, but should be like God in terms of autonomy. b. The church has historically taught that Adam & Eve became corrupted in the core of their very nature through their sinful rebellion, and that all humans, being descended of Adam & Eve, have inherited the same sinful corruption. 6. Some Historic Views of “Inherited Sin” (Original Sin) a. Pelagianism: Pelagius, a contemporary and opponent of Augustine (late 4th, early 5th century A.D.), essentially rejected the belief that all humans have inherited a sin nature from Adam. Believing that the soul of every human is directly created by God, and as such was not created sinful, he taught that humans were born without a natural inclination to sin. Instead, humans sin because they freely choose to do so, especially under the influence of bad examples. Pelagius strongly emphasized human free will and our ability to obey God’s commands without the special interior influence of God’s grace upon the fallen soul. Grace is purely an external influence appealing to our reason and will; (“Pelagius,” Evangelical Dict. of Theology, 1984). Pelagianism is considered outside orthodoxy. Some forms of liberal Protestant theology are Pelagian. b. Arminianism: Arminius, a 16th century Dutch Reformed pastor, taught that humans do inherit a corrupted nature from Adam, and that without God’s prior influential grace (prevenient grace) humans are unable to spiritually respond to God and do his will; (“Arminianism,” ibid.). Under the influence of such grace, however, a person’s volition is genuinely enabled to freely choose to either respond to God and do his will, or reject God through unbelief and disobedience. As a developed consequence of this view, Arminianism maintains that it is possible for a genuine believer to become apostate and lose their salvation. Arminianism is considered within orthodoxy. There is significant variation among various theological views that are classified Arminian.
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
c. Calvinism: Calvin, a 16th century French Reformer, followed Augustine’s thought and taught that not only do we inherit a sinful nature from Adam, but we are also all guilty of Adam’s sin. This is primarily based on a literal reading of Romans 5:12-‐19. Adam is usually viewed as a “federal head,” a covenantal representative of the entire human race. This is understood to be a direct parallel to the way in which Jesus serves as the covenantal representative of all the redeemed. Some Calvinists, however, instead view Adam as a “natural head,” meaning that all of us, body and soul, being descended from Adam were in a literal sense “in Adam” when he sinned. Furthermore, Calvinism maintains that our inherited sin nature is so perniciously corrupted that it is completely incapable of choosing to respond to God and do his will unless God himself sovereignly chooses to give irresistable grace to particular persons. Calvinism, like Arminianism, is within the boundaries of orthodoxy. d. Traditional agreement: Scripture seems to clearly teach that God imputes Adam’s sin & guilt to the entire human race; cf. Ro 5:12-‐19. This is not unjust since all humans (except Jesus) necessarily inherit a corrupt human nature from Adam. Thus, every human since the original rebellion is by nature sinful until redeemed and fully transformed. We are sinful not merely on the basis of our volitional actions and thoughts, but are radically sinful in our very being. Apart from the redeeming grace of God, we exist in a sinful state of being simply by virtue of the fact that we are human. No volitional deeds or thoughts make us sinful; rather, we are already sinful and naturally choose to sin as an expression of our normal sinful state of being. We are a miserable and wretched species desparately in need of redemption, which we are completely incapable of providing for ourselves or even desiring apart from the influence of God’s grace. This view would be held by both traditional Arminians as well as Calvinists. e. Infants & Children: This, of course, is incompatible with Erickson’s view that children have no moral or spiritual responsibility before God until they reach some vague age of accountability (cf. 654-‐656). If Erickson’s argument were correct, then it would be spiritually advantageous for children to die prematurely before reaching the age of accountability, since a majority of adults do not believe the Gospel and serve Jesus as Lord. This is of course absurd, not to mention obscene, horrific, and repugnant. Grudem also takes exception with Erickson over this point (499-‐501). In spite of the inherent sinfulness of infants and children, Grudem points out that God regenerated or infused spiritual life into the unborn John the Baptist (Lk 1:15). David similarly said, “Since my mother bore me you have been my God” (Ps 22:10). God clearly is able to save sinful infants and children. Grudem points out that Scripture provides numerous references to God’s salvation being extended to the children of his people. On the other hand, Scripture is silent concerning the salvation of the children of unbelievers. Nevertheless, we know that God is both just and merciful. It seems likely that some are saved by God. The basis for such salvations would of course be disputed between various Arminians and various Calvinists. 7. The Unpardonable Sin: See Grudem (506-‐509) for a helpful explanation.
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Ps Bruce Fidler
Systematic Theology
fidworks.blogspot.com
ORIGINAL SIN
DEPRAVITY INFECTS EVERYONE By J.I. Packer2 Surely I was sinful at birth, sinful from the time my mother conceived me. Ps 51:5 Scripture diagnoses sin as a universal deformity of human nature, found at every point in every person (1 Kgs 8:46; Ro 3:9–23; 7:18; 1 Jn 1:8–10). Both Testaments have names for it that display its ethical character as rebellion against God’s rule, missing the mark God set us to aim at, transgressing God’s law, disobeying God’s directives, offending God’s purity by defiling oneself, and incurring guilt before God the Judge. This moral deformity is dynamic: sin stands revealed as an energy of irrational, negative, and rebellious reaction to God’s call and command, a spirit of fighting God in order to play God. The root of sin is pride and enmity against God, the spirit seen in Adam’s first transgression; and sinful acts always have behind them thoughts, motives, and desires that one way or another express the willful opposition of the fallen heart to God’s claims on our lives. Sin may be comprehensively defined as lack of conformity to the law of God in act, habit, attitude, outlook, disposition, motivation, and mode of existence. Scriptures that illustrate different aspects of sin include Jer 17:9; Mt 12:30–37; Mk 7:20–23; Ro 1:18–3:20; 7:7–25; 8:5–8; 14:23 (Luther said that Paul wrote Romans to “magnify sin”); Gal 5:16–21; Eph 2:1–3; 4:17–19; Hb 3:12; Jas 2:10–11; 1 Jn 3:4; 5:17. Flesh in Paul usually means a human being driven by sinful desire; the NIV renders these instances of the word as “sinful nature.” The particular faults and vices (i.e., forms and expression of sin) that Scripture detects and denounces are too numerous to list here. Original sin, meaning sin derived from our origin, is not a biblical phrase (Augustine coined it), but it is one that brings into fruitful focus the reality of sin in our spiritual system. The assertion of original sin means not that sin belongs to human nature as God made it (God made mankind upright, Ec 7:29), nor that sin is involved in the processes of reproduction and birth (the uncleanness connected with menstruation, semen, and childbirth in Lv 12 and 15 was typical and ceremonial only, not moral and real), but that (a) sinfulness marks everyone from birth, and is there in the form of a motivationally twisted heart, prior to any actual sins; (b) this inner sinfulness is the root and source of all actual sins; (c) it derives to us in a real though mysterious way from Adam, our first representative before God. The assertion of original sin makes the point that we are not sinners because we sin, but rather we sin because we are sinners, born with a nature enslaved to sin. The phrase total depravity is commonly used to make explicit the implications of original sin. It signifies a corruption of our moral and spiritual nature that is total not in degree (for no one is as bad as he or she might be) but in extent. It declares that no part of us is untouched by sin, and therefore no action of ours is as good as it should be, and consequently nothing in us or about us ever appears meritorious in God’s eyes. We cannot earn God’s favor, no matter what we do; unless grace saves us, we are lost. Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (Jn 6:44; Ro 8:7–8). Paul calls this unresponsiveness of the fallen heart a state of death (Eph 2:1, 5; Col 2:13), and the Westminster Confession says: “Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto” (IX. 3).
2 J. I. Packer, Concise Theology: a Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993).
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