The Great Doctrines of the Bible, Rev. William Evans [mind reading books .txt] 📗

of sin. Unquestionably Christ, and the other Scripture writers regard the event as historical and literal: of. Matt. 19:4; Mark 10:6; 2 Cor. 11:3; I Tim. 2:13-15; I Cor. 15:56.

3. THE NATURE OF THE FALL.

It must be kept in mind that Adam and Eve were free moral agents. That while they were sinless beings, it was yet possible for them to sin, just as it was possible for them not to sin. A careful reading of the narrative leads to the following remarks:

The sin of our first parents was purely volitional; it was an act of their own determination. Their sin was, like all other sin, a voluntary act of the will.

It came from an outside source, that is to say, it was instigated from without. There was no sin in the nature of the first human pair. Consequently there must have been an ungodly principle already in the world. Probably the fall of Satan and the evil angels had taken place already.

The essence of the first sin lay in the denial of the divine will; an elevation of the will of man over the will of God.

It was a deliberate transgressing of a divinely marked boundary; an overstepping of the divine limits.

In its last analysis, the first sin was, what each and every sin committed since has been, a positive disbelief in the word of the living God. A belief of Satan rather than a belief in God.

It is helpful to note that the same lines of temptation that were presented to our first parents, were presented to Christ in the wilderness (Matt. 4:1-11), and to men ever since then (1 John 2:15-17). Satan’s program is short and shallow after all.

4. THE RESULTS OF THE FALL.

a) On Our First Parents—Adam and Eve.

The results of sin in the experience of our first parents were as follows:

The ground was cursed, so that henceforth it would not yield good alone (Gen. 3:17).

Sorrow and pain to the woman in child-bearing, and subjection of woman to the man (Gen. 3:16).

Exhausting physical labor in order to subsist (Gen. 3:19).

Physical and spiritual death (Gen. 3:19; 3:3; 5:5; Rom. 5:12).

Of course, with all this came also a fear of God, a shame because of sin, a hiding from God’s presence, and finally, an expulsion from the garden (Gen. 3:8-11, 32-24).

b) On the Race—Various Theories.

There are three general views held with regard to the effect of Adam’s sin upon the race. Before looking at the strictly Scriptural view in detail, let us briefly state these three theories:

That Adam’s sin affected himself only; that every human being born into the world is as free from sin as Adam was. The only effect the first sin had upon the race was that of a bad example. According to this theory man is well morally and spiritually. This view of the case is false because the Scriptures recognize all men as guilty and as possessing a sinful nature; because man, as soon as he attains the age of responsibility commits sinful acts, and there is no exception to this rule; because righteousness is impossible without the help of God, otherwise redemption would be by works of righteousness which we have done, and this the Scripture contradicts. According to this view man is perfectly well. (The Pelagian theory.)

That while Adam’s sin, as guilt, is not imputed to man, he is yet destitute of original righteousness, and, without divine help, is utterly unable to attain it. God, however, bestows upon each individual, at the dawn of consciousness, a special gift of His Spirit, which is sufficient to enable man to be righteous, if he will allow his will to co-operate with God’s Spirit. According to this view man is only half sick, or half well. This view also is false because the Scriptures clearly state that man is utterly unable to do a single thing to save himself. (The Semi-Pelagian theory.)

That because of the unity of the race in Adam, and the organic unity of mankind, Adam’s sin is therefore imputed to his posterity. The nature which man now possesses is like to the corrupted nature of Adam. Man is totally unable to do anything to save himself. According to this theory man is not only not well, nor half well, but totally dead. ( The Augustinian theory.)

SCRIPTURAL TEACHING.

(1) All men, without respect of condition or class, are sinners before God.

Rom. 3:9, 10, 22, 23; Psa. 14; Isa. 53:6. There may be a difference in the degree, but not in the fact of sin. All men, Jew and Gentile, have missed the mark, and failed to attain to God’s standard. There is none righteous, no, not one.

(2) This universal sinful condition is vitally connected with the sin of Adam.

Rom. 5:12—“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 the judgment was by one to condemnation” (5:16). “For as by one man’s disobedience many were made sinners” (5:19). All men were in Adam when he sinned; fallen he, fallen they. Herein lies the truth of the organic unity of the race. “In Adam all die.” Two questions are raised here: How can man be held responsible for a depraved nature?—this touches the matter of original sin; and How can God justly impute Adam’s sin to us?—this deals with the question of the imputation of sin.

(3) The whole world rests under condemnation, wrath, and curse.

Rom. 3:19—“That every mouth may be stopped, and all the world may become guilty before God.” Gal. 3:10; Eph. 2:3. The law of God demands a perfect obedience; but no son of man can yield such obedience; hence the curse of a broken law rests upon those breaking it. The wrath of God abides on all not vitally united by faith to Jesus Christ (John 3:36).

(4) Unregenerate men are regarded as children of the devil, and not sous of God.

1 John 3:8-10; John 8:44—“Ye are of your father the devil.” 1 John 5:19—“And we know that we are of God, and the whole world lieth in wickedness (in the wicked one, R. V.).”

(5) The whole race of men are in helpless captivity to sin and Satan.

Rom. 7, chapter entire; John 8:31-36; Eph. 2:3.

(6) The entire nature of man, mentally, morally, spiritually, physically, is sadly affected by sin.

The understanding is darkened (Eph. 4:18; 1 Cor. 2:14); the heart is deceitful and wicked (Jer. 17:9, 10); the mind and conscience are defiled (Gen. 6:5; Titus 1:15); the flesh and spirit are defiled (2 Cor. 7:5); the will is enfeebled (Rom. 7:18); and we are utterly destitute of any Godlike qualities which meet the requirements of God’s holiness (Rom. 7:18).

What does all this mean? A. H. Strong, in his Systematic Theology, explains the matter somewhat as follows: It does not mean the entire absence of conscience (John 8:9); nor of all moral qualities (Mark 10:21); nor that men are prone to every kind of sin (for some sins exclude others). It does mean, however, that man is totally destitute of love to God which is the all absorbing commandment of the law (John 5:42); that the natural man has an aversion to God (Rom. 8:7); that all that is stated under (6) above is true of man; that man is in possession of a nature that is constantly on the downgrade, and from the dominion of which he is totally unable to free himself (Rom. 7:18, 23).

[Illustration with caption: Handwritten notations of Rev. William Evans, Ph.D. D.D.]

 

THE DOCTRINES OF SALVATION A. REPENTANCE. B. FAITH. C. REGENERATION. D. JUSTIFICATION. E. ADOPTION. F. SANCTIFICATION. G. PRAYER.

 

THE DOCTRINES OF SALVATION.

A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. II. THE NATURE OF REPENTANCE. 1. AS TOUCHING THE INTELLECT. 2. AFFECTING THE EMOTIONS. 3. WILL. a) Confess Sin. b) Forsake Sin. c) Turn to God. III. HOW REPENTANCE IS PRODUCED. 1. DIVINE SIDE. 2. HUMAN SIDE. 3. QUESTION OF MEANS. IV. RESULTS OF REPENTANCE. 1. GODWARD. 2. MANWARD.

A. REPENTANCE.

I. THE IMPORTANCE OF THE DOCTRINE.

The prominence given to the doctrine of Repentance in the Scriptures can hardly be overestimated. John the Baptist began his public ministry, as did Jesus also, with the call to repentance upon his lips (Matt. 3:1, 2; 4:17).

When Jesus sent forth the twelve and the seventy messengers to proclaim the good news of the kingdom of heaven, He commanded them to preach repentance (Luke 24:47; Mark 6:12).

Foremost in the preaching of the apostles was the doctrine of repentance; Peter, (Acts 2:38); Paul, (Acts 20:21).

The burden of the heart of God, and His one command to all men everywhere, is that they should repent (2 Pet. 3:9; Acts 17:30).

Indeed, failure on the part of man to heed God’s call to repentance means that he shall utterly perish (Luke 13:3).

Does the doctrine of repentance find such a prominent place in the preaching and teaching of today? Has the need for repentance diminished? Has God lessened or changed the terms of admission into His kingdom?

II. THE NATURE OF REPENTANCE.

There is a three-fold idea involved in true repentance:

1. AS TOUCHING THE INTELLECT.

Matt. 21:29—“He answered and said: I will not; but afterward he repented, and went”. The word here used for “repent” means to change one’s mind, thought, purpose, views regarding a matter; it is to have another mind about a thing. So we may speak of it as a revolution touching our attitude and views towards sin and righteousness. This change is well illustrated in the action of the Prodigal Son, and of the Publican in the well-known story of the Pharisee and the Publican (Luke 15 and 18). Thus, when Peter, on the day of Pentecost, called upon the Jews to repent (Acts 2:14-40), he virtually called upon them to change their minds and their views regarding Christ. They had considered Christ to be a mere man, a blasphemer, an impostor. The events of the few preceding days had proven to them that He was none other than the righteous Son of God, their Saviour and the Saviour of the world. The result of their repentance or change of mind would be that they would receive Jesus Christ as their long promised Messiah.

2. AS TOUCHING THE EMOTIONS.

2 Cor. 7:9—“Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.” The context (vv. 7-11) shows what a large part the feelings played in true Gospel repentance. See also Luke 10:13; cf. Gen. 6:6. The Greek word for repentance in this connection means “to be a care to one afterwards,” to cause one great concern. The Hebrew equivalent is even stronger, and means to pant, to sigh, to moan. So the publican “beat upon his breast,” indicating sorrow of heart. Just how much emotion is necessary to true repentance no one can definitely say. But that a certain amount of heart movement, even though it be not accompanied with a flood of tears, or even a single tear, accompanies all true repentance is evident from the use of this word. See also Psa.

38:18.

 

3. AS TOUCHING THE WILL AND DISPOSITION.

One of the Hebrew words for repent means “to turn.” The prodigal said, “I will arise…. and he arose” (Luke 15:18, 20). He not only thought upon his ways, and felt sorry because of them, but he turned his steps in the direction of home. So that in a very real sense repentance is a crisis with a changed experience in view. Repentance is not only a heart broken for sin, but from