Truth Magazine

By Jimmy Tuten

There are several different Greek words in the New Testament which represent sin in its various aspects. Most of us are familiar with one of them for its definition is the one given most often in defining sin, i.e., “missing the mark.” While in both the Old and New Testaments sin can be generally defined in this way, this definition is a definition given in the broadest sense and constitutes an oversimplification that does not do justice to the subject. For example, one word (translated “iniquity”) has reference to non-observance to law, while another refers to disobedience to a voice. This study centers itself around various words that are found in the New Testament that involve sin.

From a scriptural standpoint, “sin” is basically anything not in harmony with, or contrary to God’s standards, ways and will. It is anything marring one’s relationship with God. It may be in word (Psa. 39:1), in deed (2 Cor. 12:21) or in failing to do what should be done (Jas. 4:17). It involves attitudes of the heart and mind. It results from a lack of faith or confidence in God, as aptly illustrated in the case of the Gentiles described in Romans 1.

Hamartia: Missing The Mark

William Barclay tells us that this word occurs 60 times in the epistles of the apostle Paul (New Testament Words, p. 118). This makes it the most common New Testament word in the noun form for “sin.” In the Classical Greek it is always connected with a negative failure rather than a positive transgression, hence, to “miss the mark” as when throwing a spear at a target (Studies In The Vocabulary of The Greek New Testament, Wuest, p. 95). The Classical Greek use of the term never completely approaches the use made of it in the Bible. Hamartia is a fearful mistake for it involves a failure to attain a divinely appointed goal, a perversion of what is upright according to God’s perfect standard. While in most instances it describes the state of sin rather than the act of sinning, with one exception it is always translated “sin” (the exception being 2 Cor. 11:7, “offense”). It is connected with blasphemy (Matt. 12:31), deceit (Heb. 3:13), lust (Jas. 1:15), lawlessness (1 Jno. 3:4), unrighteousness (1 Jno. 5:17) and respect of persons (Jas. 2:9) to the extent that it is equated with them in some instances. There is no word that has the sense of horror and awfulness of sin as that found in hamartia. It is so serious and personalized that it should be spelled with a capital letter. It does not matter whether it occurs in thought, feeling, action or speech, or whether it is of omission or commission, it is sin! The second word hamartema differs from this only in that it denotes an act of disobedience to Divine law, hence a positive thrust rather than negative thrust (Rom. 3:25).

Parakoe: Failing To Hear

Acts 7:57 describes the sin involved in this word very clearly: “then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.” Parakoe is translated “disobedience” in Hebrews 2:2, and while it is the effect, i.e., the actual transgression, it is the result of inattention. This sin is regarded as having already been committed in one’s having failed to listen to God’s Word. This carelessness in listening to what God has to say is the forerunner to actual disobedience. Many times in the Old Testament sin (disobedience) is described as refusing to listen to what God has to say. Punishment befalls Israel because “I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered,” said Jeremiah (Jer. 35:17; 11:10). This gives Hebrews 2:1-3 special significance for if the failure to heed Jehovah’s instructions in the Old Testament was met with punishment, “how shall we escape, if we neglect so great a salvation?” A lack of earnestness and honesty in one’s attempt to know God’s will is sin in every instance.

Anomia: Sin Of Substitution

The word nomos (law) when compounded with the letter alpha makes it anomfa which means literally “no law” (Vine, p. 317). It means “lawlessness” though most often translated “iniquity” (Englishman’s Greek Concordance, p. 55). It has reference to contempt for law resulting in one’s acting contrary to law. It is therefore, a rejection of God’s law and will, and the substitution of the will of self. Any deviation from God’s standard, the Word of God, is an act contrary to law. Thayer defines the word as “the condition of one without law, either because ignorant of it, or because violating it” (p. 460). Though one engages in things that are religious, such as crying “Lord, Lord” or casting out “devils” or “many wonderful works,” if there is no general or specific authority for it in God’s Word, it is lawlessness! The word of God is given that man might be complete in every good work (2 Tim. 3:16-17). His word is so constituted that it furnishes all that pertains to life and godliness (2 Pet. 1:3). If “we do many things for which we have no authority,” we sin and commit iniquity! I would to God that our institutional brethren could learn this before it is too late.

Parabasis: Going Beyond

Parabasis is translated by the word “transgression,” except in Romans 3:23. The primary meaning is to “step aside” or “over step,” to “violate” and/or transgress. The strength of this sin is seen in the definition given by Thayer: “absolutely, the breach of a definite, promulgated, ratified law” (p. 478). It is always used with reference to a breach of law. Matthew used the verb form (parabaino) when dealing with the question of the Pharisees and Scribes as to why Jesus’ disciples stepped aside from the tradition of men of former times (Matt. 15:1-6). Jesus, you will recall, counter-questioned as to why these opposers transgressed the commandment of God by their tradition which made the word of God of none effect. It is of interest to note that some Greek texts have the same verb in the text of 2 John 9, who “goes beyond, and does not abide in the doctrine of Christ.” The violation of established law is seen in the introduction of the instrument of music rather than singing in worship as directed by God (Eph. 5:19; Col. 3:16). People putting away their spouses for any cause other than fornication (Matt. 19:9) and remarrying is another example.

Paraptoma: Unintentional Sin

Vine says of this word that it means “a false step, a trespass, translated `fault’ in Galatians 6:1 and `faults’ in James 5:16” (p. 83). The word means literally “to fall beside” a person or thing, or “deviation from truth and uprightness” (Studies In The Vocabulary of The Greek New Testament, Wuest, p. 98). Wuest quotes Cremer as saying that the word means “a fault, a mistake, an offense, neglect, error” (p. 98). It denotes sin as a missing or violation of that which is right. It may therefore be regarded as synonymous with parabasis, which (as seen above) designates sin as a transgression of known, established law, though not as strong as parabasis.(1) Paraptoma involves a sin that was not a conscious disobedience of the will of God, but unintentionally committed. No matter, for whether knowingly or unknowingly, in weakness or ignorance, it is still sin! How else can you explain “restore such a one” in Galatians 6:1? Too, “confess your faults one to another” means confess your sins, though obviously not in a confessional type situation or as is practiced in Crossroadism (Jas. 5:16). Those who advocate the “grace-unity” doctrine on this matter of “sins of weakness” need to take note of paraptoma and cease their false teaching on this matter.

Agnoema: Sin Of Ignorance

Coming from the word agnoeo, a verb meaning “to be ignorant, not to understand, to sin through ignorance,” the noun agnoema is void of presumption or willful transgression. This writer does not know of any sin that could not be labeled, in one form or another, a sin of ignorance. But this does not mitigate the sinfulness of it. This sin needs forgiving of as surely as any other sin. “Father, forgive them, for they know not what they do” (Lk. 23:34). Paul’s former life was in ignorance and unbelief (1 Tim. 1:13), but he was still chief of sinners (1 Tim. 1:15). Agnoema then is the sin resulting from the weakness of the flesh, of imperfect insight into God’s law, out of heedlessness and lack of due circumspection. But it still brings shame and regret for it is sin!

Hettema: Sin Of Decrease

Hetteriaa has as its primary meaning, “a decrease” or “loss.” It can be best illustrated in Romans 11:12 where the loss of the Jewish nation nationally and spiritually was due to failure to accept God’s testimonies. Hence, they diminished. The church at Corinth suffered loss because of their discord and sinful ways (1 Cor. 6:7). There was a “fault” (failure, sin) among them. “An hettema is `an inferiority to a particular standard; default, failure, shortcoming”‘ (A Commentary On Paul’s First Epistle To The Corinthians, Willis, p. 186). The adverb “altogether” (or “utterly”) shows how comprehensive the loss was to the whole church. It was an utter decrease! Their going to law was an utter deficiency and inferiority. There was a more excellent way for them. So they need not suffer defeat. In how many other says do we defeat ourselves?

Conclusion

Regardless of the nature of sin it brings death (Rom. 6:23). But Jesus Christ saves us from our sins (Matt. 1:21). The shedding of His blood was “for the remission of sins” of the whole world (Matt. 26:28, Eph. 1:3, 7). The believer is washed or cleansed in baptism (Acts 22:16; 1 Pet. 3:21). No matter how soiled, mired, stained or muddied by sin, the sinner is cleansed by the blood of Christ (2 Pet. 1:9). The drawing of the veil of mercy over our sins takes place when the “old man of sin” is crucified with Christ and the “new man” arises to walk in newness of life from the waters of baptism (Rom. 6:1-6, 16-17).

There is no book that pictures the awfulness of sin as does the Bible. Likewise, there is no book that perfectly pictures the cure and remedy except the word of God (Rom. 6:23).

Endnote

1. I was in error therefore for saying “the word `faults’ (Jas. 5:16, jt) is from paraptoma, meaning `a false step, a blunder.’ It is not speaking of sin. . .” (Guardian of Truth, July 15, 1982, p. 437). It is speaking of sin! Though I did not intend to say this in dealing with the Prayer Partner concept of Crossroadism, I did say it none-the-less and it was wrong. James 5:16 is talking about sins. I am grateful to Dudley Spears and Earl Robertson for pointing this out to me before the ink hardly had time to dry. Failure to get this into print sooner is due to a heavy schedule. I am thankful for the opportunity to correct this paraptoma.

Guardian of Truth XXVII: 8, pp. 246-247
April 21, 1983

By Dorval L. McClister

Elders Planning The Work

As elders are overseers of the local church, this involves the responsibility of elders to plan the work that is needed. Generally, if nothing is planned, nothing is accomplished. In order to plan the work to be done, the elders need to meet regularly. Get together once each month for an hour or two to review past records and to plan and discuss the work. Discuss the spiritual needs of the members as those who have the responsibility to feed the flock of God. Plan for the fulfilling of these needs. If there is a subject that needs to be taught from the pulpit, ask the preacher to speak on the topic. He will be happy to prepare one or more sermons on the subject. In planning a gospel meeting there may be several subjects which need to be discussed on particular subjects. You can choose different speakers and assign them topics which will fulfill the need for knowledge on those subjects.

Plan the involvement of young Christian men in the services. Plan training classes for song leaders, teachers, and how to study, prepare, and deliver a lesson from the pulpit. Set aside a certain Wednesday evening or Sunday evening each month for younger men to speak or lead singing. Gradually increase their participation until they reach the point of taking a regular place in the worship service. This is according to the instructions of Paul to Timothy (2 Tim. 2:2).

Know The Sheep

One great mistake of elders is to unconsciously drift into a state of isolation from the members of the church. All sorts of problems arise when there is no open, free communication between the elders and the members. There are various ways in which to avoid this problem, a problem caused by the elders.

Members of the church have the right to know how the money is spent, to whom, how much, and why. They have the right to know who is going to conduct the meeting and to know the plan for the work. Elders have the responsibility to visit weak members and offer encouragement. This ought to be planned and a day (or evening) each week set aside for this purpose. When the elders meet once each month they should invite anyone who has a problem or a question to speak with them or to come to the place where the meeting is held. Encourage the members to discuss any matter and make yourselves available for the time and place to meet with them. Have one of the elders occasionally stand before the church (at beginning or ending of service) and give a report of the work, finances, or any other matter which concerns all the members. Meet often with the deacons and discuss every aspect of the work. Encourage them in their work, ask for their advice, and share with them.

Feeding The Flock Of God

Feeding the flock simply means that the elders have the responsibility to provide the milk and the meat of the word to every member of the church. An elder must be apt to teach, and if one wants to find an elder on Sunday morning or Wednesday evening, the best place to look for him should be in one of the classrooms. It is understood that the elders probably cannot do all the teaching, and it is right for elders to assign competent teachers for the classes. However, there are too many elders who elect to sit back and assign someone else to teach the class. It is excusable for an elder to request a break occasionally from the toilsome task of teaching a class, but there is no excuse when an elder of the church avoids and refuses this responsibility.

Know What Is Being Taught

Know the teachers of the classes and know the material that is being taught. Know what is taught through the tracts in the vestibule. When new tracts or new literature is received, get together and go through the material, reading it carefully. Know what is taught from the pulpit. As elders you have this responsibility.

Be Leaders. . . Not Drivers

Shepherds always go before and lead the sheep to green pastures. Most anyone can drive goats, but it takes an experienced shepherd to lead sheep. Elders are the pastors (Eph. 4:11), or shepherds, and the elders must be leaders. Don’t take a back seat in this responsibility. Be a good example of leadership to the flock (1 Peter 5:3). If work needs to be done, be the first to stand up and do it. If sorrow and heartache comes to another, be first to weep with those that weep. If a brother or sister is taken to the hospital, be the first to knock on their door. If a brother or sister becomes weak, be the first to offer strength. If a sheep falls among the wolves, be the first to go out and search for the lost sheep. Be the first to assist the needy and to comfort the sorrowing. Be examples in godly living and honesty. Lead the lambs to the Chief Shepherd.

Have Patience!

Guardian of Truth XXVII: 8, p. 242
April 21, 1983

By Keith Ward

Dale Carnegie was not a gospel preacher. Dale Carnegie promotes the very “persuasive words of wisdom” that Paul disdained. Dale Carnegie’s purpose is to teach one to effectively package and sell himself and/or a product. The gospel is not a product but a way of life. Dale Carnegie’s methods are the age-old techniques taught by the sophist rhetoricians of Paul’s day and rejected by Paul as improper tools for grounding men’s faith in God.

The Results

One problem with churches today is members who have been “Dale Carnegied” into the church or to some preacher. These members steadily influence the church into becoming a social club which gives offense to none.

The gospel is power, and conversion is violent – born anew, crucified, put to death, transformed. Many will be offended and turned away by the sword that circumcises the hearts of some. When a preacher or church stops offending, he has ceased to follow the Master who came “not to send peace but a sword,” and often offended men. In fact, when the disciples told Jesus that the Pharisees were offended, instead of apologizing or smoothing ruffled feathers, Jesus called them blind guides (Mt. 15:12). Lest we deceive ourselves into thinking that Jesus used some divine insight which we cannot exercise and, consequently, have no right to imitate Him in this, let us note that this is the very content that led Jesus to teach that evil comes from the heart (Mt. 15:19). Or perhaps the parallel thought of Matthew 7:18, 20 is clearer, “By their fruits ye shall know them,” and “A good tree cannot bring forth evil fruit.” People “won and influenced” into the church have not even seen the cross much less taken it up, and they will be the death of the church.

All that brother Whiteside said against preachers who are “good mixers” applies to the current desire for preachers who will sell and smile “prospects” into the baptistry then “follow-up” the sale by flattering them into attendance (see Doctrinal Discourses, “Anvil Sparks”).

God save us, many such “clients” (a prospect who has been sold is a client) have reached leadership positions in the churches. That they have is in itself a comment on preachers and members who would rather avoid offending others than to demand adherence to the qualifications. Business acumen and social position often count more than piety when these are selected. I will not dignify them with the title of elder or deacon, nor demean the name Christian by applying it to these unconverted men. Truly, “the night is far spent” and it is time for soldiers of Christ to “put on the armor of light.”

Guardian of Truth XXVII: 8, p. 241
April 21, 1983

By James Bond

Often times we are told that the Bible cannot be understood alike. Many excuse religious division on the premises that the Bible cannot be understood. I am a firm believer that, if it is understood at all, it will be understood alike. Christians in the first century understood God’s word. They were united in name, organization, worship, doctrine, faith, and practice (Acts 2:42). The apostle Paul commanded, “Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no division among you, but that ye be perfectly joined together in the same mind and in the same judgement” (1 Cor. 1:10). Again Paul said, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). Biblical history attests the fact that man has never had a problem understanding God’s word. Adam and Eve understood what God had said (Gen. 3:1-3). Naaman understood the command to “dip seven times in the Jordan River” (2 Kings 5:10-12). God’s command is just as easy and simple to understand today as it was then.

People Are Divided Over What The Bible Does Not Say

All agree that singing is authorized and it is right to sing in our worship service (Eph. 5:29; Heb. 2:12; Col. 3:16). But division exists today over the using of instrumental music in worship. The Bible does not say anything about using instrumental music in New Testament worship. There is not a single command or example that authorizes the practice. The apostles set the order of the first century churches and they never used instrumental music. If God had commanded them to use it, they would have obeyed Him. Since they did not use instrumental music, it is evident that God did not authorize it. We are divided over something the Bible says nothing about! The controversy would immediately end if everyone would accept only what the Bible teaches.

When we come to the subject of baptism, all agree that it is scriptural to baptize penitent believers. But we disagree on infant baptism and sprinkling. Why? There is not one case of infant baptism in the word of God, nor is there one case of someone being sprinkled and calling it baptism. Jesus said, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19). You cannot baptize a person until you first teach that person and infants cannot be taught the word of God. What is boils down to is that division exists over something the Bible says nothing about! If all would accept only what the Bible says concerning baptism, unity would prevail.

All agree that the Lord’s church can scripturally engage in the following works: preaching the gospel, providing for poor saints, edification (1 Thess. 1:8; Acts 4:34-35; 6:1-7; 1 Tim. 5:16; Eph. 4:11-16). The division exists in the Lord’s church today, not over what the Bible teaches, but over things not even mentioned in the word of God – namely, church sponsored recreation and entertainment, churches engaging in secular business, and sponsoring church type of cooperation. There are no Scriptures that authorizes the church to engage in such things. We agree on what the Bible teaches, but we disagree and, consequently, are divided over things that are not taught in the word of God. Where in the Bible can one read about the Lord’s church sponsoring entertainment, recreation, engaging in secular business, etc.?

We can understand what the Bible says if we study it carefully with an open mind and a readiness to obey. We must learn to respect God’s silence. We must also be willing to be guided by what the Bible says and not by what it does not say (Deut. 29:29). The Bible will judge us in the last day (Jn. 12:48).

Guardian of Truth XXVII: 8, p. 240
April 21, 1983