What is sin and salvation?

Before considering the chapter in detail it may be well to enquire, What is sin? And, what is involved in continuing in, or under the power of, sin? Sin is defined for us in the word of God as "lawlessness" (1 John 3:4, N.Tn.). It is the evil principle of doing ones own will without reference to God, or, in other words, insubjection to God. By one man — Adam, this evil principle entered into the world; as a result, a system has grown up — called the world — which is entirely dominated by sin, or the will of man. The result of man doing his own will is depicted in Romans 3:9 to 19. It has filled the world with misery and sorrow and brought man under death and judgment. Moreover, what is true of the world as a whole is also true of each individual. The misery of each individual life arises from doing one's own will without reference to the will of God.

To the question, "What is sin?" many contradictory answers would in all probability be given. God's definition of it — which alone is authoritative — may be found in the Revised Version of 1 John 3:4: "Sin is lawlessness." This way of defining it cuts very deep. Every exercise of the human will in independence of God is by this divine statement declared to be sin. It matters not what the act may be, whether it be that which human courts would punish, or whether it be what would pass muster in the eyes of men, every action taken without reference to God is sin. This leaves no loophole for escape to any of us. Judged by such a standard, every child of Adam must be brought in guilty. Man having been created a being dependent upon his Maker, the fact that he acts, and even loves to act, apart from Him is proof of his revolted and alienated condition.

(V. 12). The passage opens by tracing all the sorrows that have come into this world to one man — Adam. Through Adam's act of disobedience sin came into the world, and death by sin, and so death passed upon all Adam's race. The outcome of "sin" must be sins, but it is of "sin" that the Apostle more especially speaks in this portion of the Epistle. In chapters 1, to 5:11, the word sin occurs but twice; in this division. 5:12 to 8, it occurs thirty-four times. "Sin" is the evil principle of "lawlessness", or the creature doing his own will. This evil principle entered the world. through Adam's one act of disobedience. Death followed as the penalty of sin. Sins can be forgiven; but "sin", the evil principle which leads to sins, can only be met by death that brings to an end the life governed by sin. Therefore the penalty of sin is death. Thus the death penalty passed upon all Adam's race. That all have come under the evil principle of sin is proved by the fact that all have sinned. The bad fruit shows the character of the tree. So the Apostle says, "Death passed upon all men, for that all have sinned".

In 1 John 3:4 there is a definition of sin, "sin is lawlessness," for this is the proper translation. Man does not like to be under restraint, he desires to do his own will, not the will of God, and this can be manifested in a multitude of different features of sin. In Adam the first feature of sin that is evident is his disobedience to the word of God, and perhaps the next feature that we see is his robbing God of the tree, of which God said he was not to eat, the only tree God had reserved for Himself among the many He had planted in the garden. All were at the disposal of Adam except that one tree, and Adam, in disobedience, robbed God of that which He had reserved for Himself.

With a conscience, I cannot enjoy God's love without seeing Him dealing about my sins. Even a sparrow God can be good to, it is true; but can God accept me in my sin? Can He accept an imperfect offering? As Micah says, Can I give "the fruit of my body for the sin of my soul?" Cain brought the fruit of his own work, without any sense of sin: the hardness of his heart was proved by it, and an utter forgetfulness about his sin. I see in the cross what my sin is. I cannot look at that as God sees it without learning God. Man has forgotten God enough to rise up against Him who was God's remedy for his misery. Then judgment must be exercised: God's authority must be vindicated. "It became him … to make the captain of their salvation perfect through sufferings." Are angels to see man flying in God's face, and He take no notice of it? No! Therefore, "it became him, for whom are all things and by whom are all things," etc. God is a righteous judge, and judgment must be executed. There is judgment as well as love seen in the cross; not only Christ, the Holy One, being made sin, but undergoing the judgment due to sin. There is the unsparing wrath of God against the sin, but God's perfect love to the sinner. There His majesty, which we insulted, is vindicated: even the Son bows to that. if He is to keep up the brightness of the Father's glory, He must vindicate His character in this way. God's truth was proved at the cross. "The wages of sin is death." Man had forgotten this; but Christ stands up, the witness of God in such a world, that what God has said is true. "The wages of sin is death." The love with which God wins man to Him proves this very thing at the same time.

There are three great points to consider as regards sin (and I speak and purpose speaking entirely in a practical way): sins actually committed, involving us in guilt as regards deeds done in the body; the principle of sin as a law in our members, sin in the flesh; and separation from God. But in this last respect there are two aspects, separation of heart, and judicial separation. Both must be remedied.

"For the wages of sin [is] death; but the free gift of God life eternal in Christ Jesus our Lord." This is a summary of the general truth; it is the result on man's side and on God's. He does not limit it to transgression, though of course its wages are no less; he takes man, the Gentile sinner, as well as the Jewish transgressor. Both were sinners; and the wages of sin is death. But the blessing is quite as rich and free: eternal life is the need of the Jew no less than of the Gentile: it is God's free gift, and thus equally open to either or both. Let it be carefully noted that the Holy Spirit, by the structure of the phrase, carefully avoids intimating that the wages of sin are limited to death; for in truth judgment remains, and is appointed to man no less than death. Together they are the full wages of sin. Nor would it be safe to affirm that even eternal life exhausts the free gift of God; for, as we shall find in Romans 8, no less than in many scriptures more, He gives the Holy Ghost to be the portion of the believer, not to speak of the relation of son and the accompanying inheritance. Boundless indeed is His grace to us in Christ Jesus our Lord.

Many souls are greatly perplexed who find, though they believe their sins are forgiven, yet they find the root, sin, in the flesh. Much of this confusion arises from want of carefully noticing the distinction between sins and sin, as in this epistle. As we have seen, verse 11 closes the question of sins. Verse 12 takes up sin. “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.” Thus there are two proofs of the origin of evil: sin entered into the world by one man. Of the whole race of mankind, all sin, and all die. What absolute consistency in the word of God, and with facts! And this has been found to be the case, whether man was placed under law, or without law. After sin had come in, and man fell, the law was not given for two thousand five hundred years. “For until the law, sin was in the world; but sin is not imputed [or, put to account] 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.” (Vers. 13, 14) That is, they had not transgressed a given law; yet there was death, the proof that sin was there. Sin and death then came into the world by its head, Adam. Death, then, is not merely the penalty of a broken law; but sin having once come in, death is its result; or, as expressed in the word, “The wages of sin is death.” Now, in contrast with what came in by the creature’s sin, the first head — sin and death — God is pleased to reveal to us what has come in for a new race by the gift of His own Son — righteousness and life. Only the infinite gift must abound over the finite, dreadful as has been the result of that creature’s sin. God could not, in His free favour to us, give a gift that would come short of our need. Hence, the care of the Holy Ghost to show us how that gift of free favour has abounded over the sin; the root of evil, and death, that came in by Adam. “But not as the offence, so also is the free gift [the act of favour]. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one Man — Jesus Christ — has abounded to many.” (Ver. 15.) No doubt the effect of the offence of Adam’s sin on the many, even all his posterity, is great and terrible; and we all belonged to that “many.” Death passed upon all men. Yet if we have passed from death to life in the risen Head of the new creation, we have now to see how the grace of God, and the gift, by grace, by One — Jesus Christ — has abounded to the many in Him.

The personal character of present salvation should therefore be laid hold of by us. It is of the last importance to do so in these days of departure from the truth, and apostasy from the faith. To be saved, is to be saved! To be unsaved, is to be lost! The final issue is fast approaching! The coming of the Lord draweth nigh! The lights of the oil-less lamp-holders are going out! Those who “have not received the love of the truth that might be saved” (2 Thess. 2:10) will soon be carried away by the strong sweeping currents of error, “that they should believe what is false, that all might be judged who have not believed the truth, but have found pleasure in unrighteousness” (v. 12). God has no pleasure in this, but desires rather that “all men should be saved and come to the knowledge of the truth” (1 Tim. 2:4). The Son of God came not to judge the world, “but that the world through Him might be saved” (John 3:17 and 12:47). Upon the cross He bore the believer’s sin, and the judgment that those sins deserved; moreover, He was raised again from among the dead for their justification. On the basis of that work the believer is saved, for it is on account of this God righteously forgives sins, and the gospel brings “the knowledge of salvation … by the remission of their sins” (Luke 1:77). The first person outside of Judaism to be reached by the glad tidings was Cornelius. He heard words whereby he and all his house were saved (Acts 11:14). Those words pointed him to Christ, through whose Name everyone that believes on Him receives remission of sins (10:43). Christ Jesus came into the world to save sinners, for grace alone could meet the need of such; and while It is truly by the grace of God such are justified freely, through the great redemption which is in Christ Jesus, it is likewise true, we are “saved by grace” (Eph. 2:5, 8); not on the principle of works, so that none might boast. Grace is in Christ Jesus, and so is salvation (2 Tim. 2:1, 10). This latter is obtained there through faith, whether in regard to judgment, enemies, state, adverse influences, this present evil world or age. “Neither is there salvation in any other.”

Accordingly then this is the great truth taught in Ex. 14; and it is here that God takes the place properly of Saviour-God. Salvation always means a great deal more than that my sins are judged in the death of Christ. Salvation means that I am brought consciously to know God in the triumph of redemption by Christ for me. Hence it will be found that in the doctrine of the New Testament there is never the allowance of such a thought as that salvation is only the beginning of the blessing. People not imbued with scriptural truth are often apt to talk of salvation in a slighting or at least superficial way. They speak of a person perhaps as "not happy; but at any rate he is saved." Never do we meet with language like this in the New Testament. Salvation means known conscious deliverance. It is not merely a good hope of being delivered, but that the person himself by grace has no doubt about it. Of this people often lose the true force by an unscriptural phraseology. Indeed the denial of salvation as a present status is part of the current coin of Christendom, and the truth is opposed in one way or another by the parties who otherwise oppose each other. Arminianism naturally resists it, as its doctrine causes salvation to turn largely on man's deserts; while Calvinism would consent to salvation in "the purpose of God" or some jargon of the kind, while meanwhile the object of it may have no comfort, nor solid footing whatever for his soul. Far removed from both is the truth and the language of scripture; and to scripture we must hold.