Tag: sin

Turned Aside unto Vain Jangling

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1 Timothy 1:5-7 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 

‘End’ [Greek: telos] Here it means the design of the commandment is love. The fables and genealogical questions lead to strife and debate, and the dispensation of God leads to love through faith.

‘Charity out of a pure heart, and of a good conscience, and of faith unfeigned.’ Three blessings of love: A pure heart (Matt. 5:8); a good conscience; a faith unfeigned or sincere.

‘Conscience’ [Greek: suneidesis] is joint knowledge of God and man; knowledge of our acts, state, or character as to right and wrong; the faculty, power, or principle which decides the lawfulness of our actions and affections, and approves or condemns them; the moral faculty or sense; consciousness of actions; the eye, judge, and guide of the inner man. Used 32 times. The word “conscience” is not found in the Old Testament.

Twelve kinds of conscience: Awakened (John 8:9); Seared (1Tim. 4:2); Purged (Heb. 9:9, 14; 10:2); Pure (Acts 24:16; 1Tim. 3:9; 2Tim. 1:3); Weak (1Cor. 8:7, 12, 13); Defiled (Tit. 1:15); Witnessing (Rom. 2:12-15; 9:1; 2Cor. 1:12); Good (Acts 23:1; 1Tim. 1:5, 19; 1Pet. 2:19; 3:16, 21; Heb. 13:18); Convicting or healthy (Matt. 27:3); Satisfied (1Cor. 10:25-29); Evil (Heb. 10:22); Perfect (Heb. 9:9).

‘Swerved’ [Greek: astocheo] to miss the mark; to fail. Translated swerve from (1Tim. 1:6); and err (1Tim. 6:21; 2Tim. 2:18).

‘Vain jangling’ [Greek: mataiologia] empty arguments; many words with little sense, and that are not worth hearing (cp. Tit. 1:10).

‘Desiring’ [Greek: thelo] wish or desire; the emotional element that leads to consequent action, and in which the natural impulse is stronger than the reasoned resolve. Translated “will” 174 times; “desire” 16 times; and other ways 15 times. Many today have a passion for titles but not the qualification (2Tim. 3:7).

Disorderly

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2 Thessalonians 3:10-12 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 

‘That if any would not work, neither should he eat.’ This is a principle based upon the part of the curse to make a living by the sweat of the brow (Gen. 3:19). Idleness has always been a curse and always will be. It is wrong to support men who will not work and share their own responsibility.

‘For we hear that there are some which walk among you disorderly.’ How and by whom Paul learned of the state of the congregation is not known, but from this information, he wrote this epistle.

‘Working not at all.’ Either lounging around or becoming a religious gossip to stir up trouble.

‘Busybodies’ [Greek: periergazomai] to be busy with useless matters; doing everything that they should not do; meddlers in the business of others; prying into the domestic affairs of others. Such people are a curse to every neighbourhood and a plague to every religious group.

‘With quietness they work, and eat their own bread.’ [Greek: hesuchazo] Translated “be quiet” (1Thess. 4:11); “rest” (Luke 23:56); “cease” (Acts 21:14); and “hold one’s peace” (Luke 14:4; Acts 11:18). The thought is that of a disposition and life of peace, and contentment; even temperament; to be meek; and learn self-control in all things; not to permit anything to disturb or cause a display of temper tantrums or disturb the peace of others. There evidently were a few idle, tattling people in this church, who, instead of working, went from place to place carrying on religious gossip, meddling with the business of others, and causing splits or divisions. Hence, the commands to quit such practices, to do their own business, leave others alone, hold their peace, walk honestly toward the world, and work with their own hands so they would have no time to meander and gossip (1Thess. 4:11-12).

Not of Faith

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Romans 14:21-23 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbles, or is offended, or is made weak. Has thou faith? have it to thyself before God. Happy is he that condemns not himself in that thing which he allows. And he that doubts is damned if he eat, because he eats not of faith: for whatsoever is not of faith is sin. 

‘It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbles, or is offended, or is made weak.’ It is better to deny self to personal pleasures than to cause brethren to apostatize (Matt. 18:6-10; 1Cor. 8:7-13; 10:23-31).

‘Eat flesh’ meat is permitted to be eaten and we cannot tell others to not eat meat and only vegetables (14:2, 14-17; Col. 2:14-17; 1Tim. 4:1-6).

‘Wine’ the word “wine” is used for all kinds of drinks – even the grape juice when it is still in the cluster (Isa. 65:8). Hence, it does not always refer to intoxicating drinks. They should be left alone in view of the law against drinking alcohol (1Cor. 6:9-11; Gal. 5:19-21; etc.).

‘Nor any thing whereby thy brother stumbles’ – not only doubtful things that are mentioned, but anything not listed which causes another to apostatize and be lost must be laid aside.

‘Stumbles’ [Greek: proskopto] to strike the foot against; to err from the truth (Jas. 5:19-20). Beat upon (until the thing is destroyed, Matt. 7:27); dash against (Matt. 4:6; Luke 4:11); stumble (John 11:9-10; Rom. 9:32; 14:21; 1Pet. 2:8).

‘Offended’ [Greek: skandalizo] to offend. It is used generally in the New Testament of total apostasy from Christ (Matt. 5:29-30; 11:6; 13:21, 57; 15:12; 17:27; 18:6-9; 24:10; 26:31-33; Mark 4:17; 6:3; 9:42-47; 14:27-29; Luke 7:23; 17:2; John 6:61; 16:1; Rom. 14:21; 1Cor. 8:13; 2Cor. 11:29).

‘Weak’ [Greek: astheneo] strengthless; without power to distinguish sufficiently between right and wrong, good and evil, or lawful and unlawful.

‘Has thou faith?’ The last question in Romans. The word faith here means the full persuasion that one is right, lawful, and sanctioned by God in this act.

‘Happy is he that condemns not himself in that thing which he allows.’ Do not condemn yourself over anything not specifically forbidden in Scripture by plain command. Do not permit your conscience to be swayed by wrong religious background or constant religious turmoil over doubtful things.

‘For whatsoever is not of faith is sin.’ Anything done to violate the faith principle by which one is saved, and by which he lives (1:17; Heb. 10:38), is sin. One must know beyond all doubt or hesitation in his mind that what he allows is in perfect accord with the Word of God before he acts.

Condemned Sin in the Flesh

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Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh 

‘What the law could not do’ – There are many things that the Law of Moses COULD NOT DO: Justify one (Acts 13:38-39; Gal. 2:16); free one from sin and death (Rom. 8:2); free one from condemnation (Rom. 8:1-4); redeem (Rom. 3:24-31; Gal. 3:13-14); give inheritance (Rom. 4:13-14); bring righteousness (Rom. 8:4); impart the Holy Spirit (Gal. 3:2); perform miracles (Gal. 3:5); free one from the curse (Gal. 3:10-14); impart faith (Gal. 3:12); impart grace (Gal. 5:4); make one perfect (Heb. 7:19); control sin in man (Rom. 7:7-23; 8:2); keep man from sin (Rom. 7:7-23; 8:7); enable a man to obey (Heb. 7:18).

‘Weak’ [Greek: astheneo] weak or impotent. The law was powerless to control the flesh, for sin already had control of it before the law came (5:20; Gal. 3:19). Sin would not permit the flesh to obey the law (7:7-23).

‘God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh’ God had to undertake man’s deliverance from sin so that the flesh could be liberated to fulfil the righteousness that the law demanded (8:3-4).

‘Likeness of sinful flesh’ the reasons Christ had sinless flesh: Christ had no fall and was therefore sinless. Christ did not submit to satan and to his spirit and sinful nature (Eph. 2:2; John 8:44; 1Jn. 3:8). He came from the woman but was not of the seed of man (Gen. 3:15; Isa. 7:14; 9:6-7; Matt. 1:18-23; Luke 1:32-35; Rom. 8:3; Gal. 4:4; Php. 2:5-11; John 1:14; 1Tim. 3:16; Heb. 2:9-18). Man is recognized as the head of the race in all Scripture (Gen. 2:20-22; 2Cor. 11:3; Rom. 5:12-21). The iniquity of man, not woman, was passed as a curse upon children (Ex. 20:5; Num. 14:18; Deut. 5:9; Jer. 31:29-30; Ezek. 18:2-4). Mary was merely the means of God in bringing His own Son into a human body. He was conceived by the Holy Spirit, not by man who could not produce sinless offspring. God is holy and cannot produce sinful offspring. This is according to the law of reproduction in Genesis 1:22-28. Thus by means of a woman God could send Christ in the likeness of the flesh controlled by sin, and yet not of sinful flesh controlled by sin and satan (1Pet. 2:22)

No Good Thing

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Romans 7:15-20 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 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 dwells in me. For I know that in me (that is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwells in me. 

‘For that which I do I allow not: for what I would, that do I not; but what I hate, that do I’ After showing in Romans 7:7-14 that sin is more powerful than the law, Paul now shows that sin is more powerful than man who is a slave to sin (7:15-25). This verse is not to be used as an excuse to sin because we cannot help it! It states that when you are under sin, you will do things that you hate and will not be in control as long as you yield to a sinful nature. Christ has defeated sin and we have no excuse to stay in a sinful state. Not even the Old Testament saints yielded to sin after being freed from it as we can see in a summary of Hebrew 11.

‘I allow not’ – I do not approve of my slavery to sin.

‘What I would, that do I not’ – what I wish to practice, I cannot, for I am an unwilling slave to sin.

‘If then I do that which I would not, I consent unto the law that it is good’ – If I am forced to do what I do not want to do, then it is not I, but sin that enslaves by its indwelling power (7:16-20).

‘Will is present with me; but how to perform that which is good I find not’ – I have a will, but it is so overpowered by the lusts of sin that I am helpless. My passion is stronger than my reason. My will, reason, understanding, and my conscience are on God’s side and consent to His will and law, but my slavemaster will not consent for me to serve God or His law.

Death by Sin

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Romans 5:12-14 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 

‘Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.’ In Romans 5:12-21, Paul shows that the consequences of Christ’s obedience extend as far as Adam’s disobedience. Gentiles are descendants of Adam and partake of his sin and its consequences, so they are free to partake of the redemption of Christ. This again puts the Gentiles on an equal basis with Jews in Adam, Abraham, and Christ. Sin is of universal effect. From Adam, all people derive their beings (Acts 17:26). The whole race was in his loins when he sinned. He was its spiritual, moral, and physical fountainhead and its sole representative. He did not act as a single person but as the whole race. When he fell he sinned for all. When God contracted with him, it was a contract for the whole race. His progeny became a part of the covenant and blessings if he obeyed and of the curses, if he sinned.

Ten facts about sin: Sin came to the world by one man. It was not in the world at creation. Sin came from outside the world and caused death to enter the race. Sin is universal in effects (Rom. 5:12). It was here 2,500 years before Moses. It is not imputed without law and did not come by Moses’ law. Penalty came before Moses’ law. Both sin and death came by Adam’s transgression of Genesis 2:17.

‘Similitude of Adam’s transgression’ death did not come by personal sin, as it did in the case of Adam. Death passed upon all people because of Adam’s sin (Gen. 2:17; Rom. 5:12-21).

‘Figure’ [Greek: tupos] an outline, sketch; to describe in outline. The idea is that of making a contrasting outline of Christ.

The Knowledge of Sin

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Romans 3:11-20 There is none that understand, there is none that seek after God. They are all gone out of the way, they are together become unprofitable; there is none that do good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 

‘They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one’ This is true of all people (Isa. 53:6; Rom. 1:21-32; 3:23; 5:12-21).

‘Unprofitable’ [Greek: achreioo] to make useless. The whole mass of mankind is as a slain, putrid mass thrown together in heaps.

‘Open sepulchre’ by malicious and cutting words they kill and bury the reputation of people. As a tomb is opened and the stench of putrefaction is unbearable, so their throats spue forth poison (3:13-14).

‘Asps’ [Greek: aspis] adder (Ps. 140:3; Deut. 32:33; Job 20:14-16; Isa. 11:8).

‘No fear of God before their eyes’ the same as in Romans 1:32. Not one charge is listed here but what can be traced in case histories of both Jews and Gentiles.

‘To them who are under the law: that every mouth may be stopped, and all the world may become guilty before God’ For fear the Jews might think Romans 3:10-18 do not apply to them, Paul here says that they apply to all under the law that every mouth might be stopped and the whole world becomes guilty before God. ‘By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin’ even if the Jews had not broken the law, they could not be justified. The law could only condemn, not justify (3:21-31; 7:7-25).

Forsaken the Right Way

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2Peter 2:15-19 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 

‘Have forsaken the right way’ three great sins of Balaam are noted (Numbers 22:1-24:25): The way of Balaam (2:15). This was the love of the wages of unrighteousness and coveting the gifts of Balak (Num. 22:7, 17, 37; 24:11). The error of Balaam (Jude 1:11). This was accepting the wages of unrighteousness for his services in giving the secret of how to get God to curse Israel (Jude 1:11; Num. 31:8, 16). The doctrine of Balaam (Rev. 2:14). This was to teach Balak that if he would give his most beautiful women to the Israelite men and cause them to commit idolatry and adultery that God Himself would curse Israel (Num. 25:1-9; 21:8, 16).

‘Rebuked for his iniquity; the dumb donkey which spoke with a man’s voice forbad the madness of the prophet’ we see from Numbers 22:22-35 the story of Balaam’s iniquity which can be summarized as follows: His disrespect for God’s word and integrity when he was forbidden to go and curse Israel (Num. 22:12-20) which he wanted to do because of his covetousness for reward (Num. 22:7, 17, 37; 24:11). We see his hypocrisy in trying to persuade God to let him go (Num. 22:19) and we see his seeming desire and attempt to curse Israel (Num. 22:14; Deut. 23:4-5; Jos. 24:10). Then there is his stubbornness about going in spite of God’s command (Num. 22:19-35) and his lack of desire to do God’s perfect will (Num. 22:12-22). We see his perverseness (Num. 22:32) and his refusal to wait until the men called for him, and arising early to go with the enemies of Israel (Num. 22:20). He tries to persuade God to cooperate with him, through repeated sacrifices, so he could get the reward (Num. 22:19; 23:1-3, 14-15; 24:1) and his tiresome willingness to use every means in seeking to get the reward like most false prophets/teachers today (Num. 22:8, 19; 24:1; 2Pet. 2:15-16; Jude 1:11; Rev. 2:14). God foresaw the backsliding of His prophet through covetousness, and how the destruction of many people would ultimately result from the doctrine of Balaam.

‘Wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever’ two symbols of false prophets/teachers: Wells without water and clouds without rain. In the desert it is distressing to find wells without water and clouds that dissipate without rain. So are false teachers who are as unprofitable as an empty well and as a dissipated cloud. We are warned in Matthew 7:15 to stay away from false prophets/teachers. There are seven ways false prophets are known: By their outward general conduct (Matt. 5:20; 6:1-24; 7:15; 23:1-33; 2Tim. 3:5); by inward their state (Matt. 5:22, 28; 7:15; 23:25-28; Mark 7:21-23); by the kind of fruit in works produced (Matt. 7:16-20; 23:1-24; 2Cor. 11:13-15; Php. 1:15-17; 3:3, 17-19); by the kind of fruit in doctrine taught (Matt. 7:16-20; 12:33-37; 15:1-9; 16:12; 23:1-33; 1Tim. 4:1-6; 6:3-5; 2Tim. 3:1-8; 4:1-4; 2Pet. 2:1-22); by professing to do, but not doing the will of God (Matt. 5:20; 7:21; 23:1-33); by satanic backing usually drawing huge crowds and popularity (Matt. 7:22; 24:24; Acts 8:9-13; 13:6-13; 16:16-24; 2Cor. 11:13-15; 2Thess. 2:8-12; Rev. 13:1-18; 16:13-16; 19:20); professing to come in the name of the Lord, but they use their own names to promote themselves and their ministries (John 5:43; 1Tim. 6:3-6).

‘For when they speak great swelling words of vanity, they allure through the lusts of the flesh’ false teachers cannot give the water of life, but they can damn souls by the methods used in this verse (1Tim. 1:3-4; 4:7; 2Tim. 2:15-17; 4:3-4).

‘Wantonness’ [Greek: aselgeia] licentiousness and lustfulness. Lasciviousness is the promoting or partaking of that which tends to produce lewd emotions, anything tending to foster sexual sin and lust. That is why many worldly pleasures have to be avoided by Christians – so that lasciviousness may not be committed.

‘In error’ this error refers to the vile affections of the homosexual sins, as is clear here and in Romans 1:27.

‘While they promise them liberty, they themselves are the servants of corruption’ false teachers promise liberty from the condemnation of sinful lusts, but they themselves are not free.

‘For of whom a man is overcome, of the same is he brought in bondage.’ This verse states clearly that whatever rule over us (overcome) we brought us in bondage, thus we will serve it (Rom. 6:15-23). That’s why it is important to forsake all (Matt. 10:37-39) so that you can serve the one and only true God that will never put you in bondage (Rom. 8:15-17).

The Fall and Sin of Man

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John 9:1-5 And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither has this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. 

‘Who did sin, this man, or his parents, that he was born blind?’ Jews believed that pious souls were reincarnated as a reward, not punishment; and that the wicked were put into eternal prisons to be tormented forever (Josephus, Antiquities, Book 18, and War, Book 2). Some Asiatic nations and some Jews believed souls came back into bodies as a penalty for sins committed in a preexistent state. Controversies raged over whether some physical infirmity was the result of one’s sins before birth, even in the womb, or sins by the parents. They held that marks on the body proved sin in the soul. Some false religions identified the sins of a previous life with afflictions of the present. For example, headaches were for irreverence to parents; epilepsy for poisoning someone; pain in the eyes for coveting another man’s wife; blindness for murder of mother; etc.

‘Neither has this man sinned, nor his parents’ Neither: all the theories of reincarnation, preexistent sins, physical infirmities proving personal sin is involved, and all fallacies that go with such paganism are unscriptural. Personal and immediate sin is not necessarily involved in the imperfection of reproduction. Mental, moral, and physical wrecks are caused by the fall and sin of man, by satanic powers (Eph. 2:1-3; Luke 13:16; Acts 10:38), by continued depravities and sin, by imperfect and undeveloped cells, and by overwork, worry, accidents, and violation of natural laws.

‘But that the works of God should be made manifest in him’ this was not the cause of his blindness, but a simple declaration that the works of God were to be manifest regardless of the cause. Jesus answered their question as to whether the man or his parents had sinned. He did not state the cause, but it is certain God was not the cause. God was the healer and satan was back of the cause (Matt. 12:22; Acts 10:38; John 10:10; 1Jn. 3:8).

Being Convicted

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John 8:3-11 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what say thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. 

The scribes and Pharisees attempted, yet again, to snare Jesus to arrest Him by bringing a woman that was taken in adultery. Had He contradicted Moses (Lev. 20:10; Deut. 22:22-24), He would have been condemned as a false prophet. Had He condemned the woman to death He would have been accused to the Romans as usurping authority, so He merely wrote on the ground as if He did not hear them. When they continued to ask, He told them that the sinless ones should first cast a stone. It is not recorded what He wrote on the ground.

Capital punishment by stoning was lawful (Ex. 19:13; Deut. 13:10; 17:5; 22:21). The Jewish method of execution was to cast the criminal from a 10 or 12 feet scaffold half-naked, with hands tied in the back. The witnesses did the pushing with great force and if this did not kill him a witness then would take a large stone and dash it upon the breast. On occasions where mobs stoned a man no scaffold was used, but certain accusers threw the first stones and then all could throw until the victim was dead (Num. 15:36; Jos. 7:25; 1Kings 21:13; Acts 7:58-59; 14:19; 2Cor. 11:25).

Conscience is a wonderful thing. It is the faculty that decides the lawfulness of our actions as to right and wrong (Rom. 2:12-16). The causes of their conviction was their own evil designs against Him, not so much against her; their failure to include the man who was guilty with the woman; what Christ wrote on the ground; the challenge to start throwing if they were sinless themselves; their hypocrisy which was known to Christ and others present; and their guilt of committing the same sin (Rom. 2:1).

As they were convicted by their own consciences, they, her accusers, started to depart, leaving the woman in the midst of the disciples and others who were present.

Jesus did not say He did not condemn adultery as a sin. He simply forgave the woman, as He had done others who were sinful (Matt. 9:1-8; Luke 7:37-50). He was not a magistrate and since no man of her accusers stayed to condemn, He was not going to pass sentence on the woman, taking it upon Himself to execute the law of Moses. He had to avoid the Jews accusing Him of taking magisterial authority in His own hands. Then, too, Christ came to save men, not to destroy them, so forgiveness of her sin was as much His obligation then as it still is when anyone repents and turns from sin (Matt. 12:31-32; 1Jn. 1:9). He frankly told her to sin no more, proving He did condemn adultery as a sin. He did so elsewhere (Matt. 5:27-32; 19:9, 18-19).