'Having therefore these promises, dearly beloved, let us cleanse

ourselves from all filthiness of the flesh and spirit, perfecting

holiness (or taking it to its logical conclusion in practice) in the

fear of God' (2 Cor. 7:1).

Redemption is both 'from' and 'to'.  Sin underlies the whole purpose of

redemption, and necessitates its peculiar characteristics.  It is impossible

to underestimate the importance of a Scriptural understanding of sin.  The

purpose of the ages, redemption, death, and resurrection, indeed practically

all doctrine, prophecy, and practice are shaped and coloured by its fact and

While it is possible for a study of words to remain barren and

lifeless, yet no true doctrine of sin can be attained which ignores the words

that are used in Scripture, and the meanings which that usage establishes.

To study these words we must consider the Hebrew of the Old Testament, the

Greek of the New Testament, and also the Greek of the LXX, the latter which,

though uninspired, forms a providential link, or bridge, whereby the original

Hebrew idea as contained in the Old Testament can be discovered in the New

without reference to classical Greek.  We can therefore express deep

gratitude for the overruling providence of the Lord, Who has so wonderfully

provided us with a ready means of extending and of checking our knowledge and

interpretation of the Old Testament Hebrew.

The word that stands for sin in its widest meaning in the Old Testament

is derived from the Hebrew word chata, which finds its Greek equivalent in

the New Testament word hamartano.  The meaning of both the Hebrew and the

Greek word is failure.  The word chata is used in a non-doctrinal sense in

Judges 20:16, where we read of 'seven hundred chosen men left-handed, every

one of whom could sling stones at an hair breadth, and not miss'.  In

Proverbs 19:2 we read, 'He that hasteth with his feet sinneth'.  The word

'sinneth' here has been rendered 'strayeth', 'trippeth', 'miss his step'.

Cremer gives the derivation of hamartano as privative or negative, and

meiromai, not to become participator in, not to attain, not to arrive at a

goal.  Numerous examples can be found in classical Greek writers where the

word means 'to miss', as in shooting (Iliad 23. 857), or 'to miss the way'

(Thucyd. 3. 98, 2).  As a rule the LXX renders chata by hamartanein; other

renderings are rare.

The apostle Paul gives expression to the radical idea of sin in Romans

3:23 when he says, 'For all have sinned, and come short of the glory of God'.

At first sight it may appear that these two words, chata and hamartano,

chosen by God to express generic sin, are not strong enough; that we look in

vain for the guilt, the transgression, the positive wickedness of sin.  Upon

closer acquaintance with the subject we learn that wickedness and rebellion

with all their concomitants spring from that initial failure on the part of

man.  Man was made in the image of God, and placed on the earth to have

dominion.  By the deception of Eve, Satan caused Adam to miss the mark, to

come short of the glory of God expressed in this image, and he who had been