ECT Temptation v. Sin

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1. Temptation v. Sin (James 1:12-15)

Temptation and sin are profoundly different. Temptation is a pathway to the end desired, but it leads to a perplexing situation, inasmuch as it makes a man decide which factor he will obey in the dilemma. The possibility of sin and the inclination to sin are different things. Every man has the possibility of committing murder, but the inclination is not there. The inclination is as the deed, whether it is carried out or not (Romans 2:1; 1 John 3:15). Satan had the possibility of disobedience and when the temptation producing the dilemma came, he inclined to rebellion against God. Adam had the possibility of disobedience, and when temptation came to him producing the dilemma, he deliberately inclined to disobedience, and the disposition to disobey God became the inheritance of the whole of the human race, “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” (Romans 5:12†). The disposition of sin is fundamental anarchy against God’s rule over me, and as long as that disposition remains, temptation finds an inclination to sin in me; but when Our Lord delivers me from the disposition of sin, the hour of temptation discovers no inclination to sin, it tests the door of possibility only. “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Romans 6:22). Our Lord Jesus Christ had the possibility of disobedience, but when the temptation producing the dilemma came to Him, it found no inclination to disobedience; and everyone that is saved by Him is put in the position He was in when He was tempted (see Hebrews 2:11; 4:15-16†). Until a man is regenerated and sanctified the general character of Our Lord’s temptation is unguessed.

The sinless perfection heresy arises out of this confusion—it says that because the disposition of sin is removed, it is impossible to sin. The inclination to sin, thank God, is removed, but never the possibility. If the power to disobey were removed, our obedience would be of no value, for we should cease to be morally responsible. It is gloriously possible not to sin, but never impossible to sin, because we are moral agents. Morality must be militant in this order of things, but we can be “more than conquerors” every time.


Chambers, O. (1937). The philosophy of sin: and other studies on the problem of man’s moral life. Hants UK: Marshall, Morgan & Scott.
 

Jerry Shugart

Well-known member
Adam had the possibility of disobedience, and when temptation came to him producing the dilemma, he deliberately inclined to disobedience, and the disposition to disobey God became the inheritance of the whole of the human race

Adam did not give anyone the disposition to sin. People are totally without excuse when they sin and their sin cannot be blamed on anyone or anything other than themselves.
 
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