TH 513 Systematic Theology II

Dr. Mark E. Hardgrove

Systematic Theology II
Geisler, Norman, Vol. 3
Chapter Five

“The Effects of Sin”

pp. 122-151
God created the first humans in a
state of perfection. One of the
perfections was the power of free
choice. Adam and Eve exercised this
freedom to disobey God. What
followed was a state of human
sinfulness that we cannot reverse.
The disobedience of the original
humans brought death into the world.
There are three kinds of death: spiritual,
physical and eternal.
Adam and Eve died spiritually the
moment they sinned. They began to die
physically that very day. Had Adam and
Eve not accepted God’s provision of
salvation, they would have died
eternally, which would have meant
everlasting separation from God.
Spiritual Death
Death is separation from God, and spiritual death is
spiritual separation from God. Isaiah said, “Your iniquities
have separated you from your God: your sins have hidden
his face from you, so that he will not hear” (Isa. 59:2)

Every descendant of Adam is spiritually dead as well.

The apostle Paul writes in Ephesians 2:1, 5.
“As for you, you were dead in your transgressions and sins
. . . [We who are saved have been] made . . . alive with
Christ even when we were dead in transgressions—it is by
grace you have been saved.”
Physical Death
Physical death was the inevitable result of Adam’s sin
(Gen. 2:16-17), not only for himself but for all of his
natural descendants (except Christ). (See Romans 5:12,
14)

Eternal Death
Also called “the second death,” it is eternal separation
from God. “The lake of fire is the second death. If
anyone’s name [is] not found written in the book of
life, he [will be] thrown into the lake of fire” (Rev.
20:14-15), “where they are and shall be tormented day
and night for ever and ever” (Rev. 20:10).
The Judicial (Legal) Effects of Adam’s Sin
Adam had power of attorney for the whole human
race. His sins were directly “imputed” to all of
his posterity—which is all of us (Rom. 5:18-19).
Transmissional Effects of Adam’s Sin
Not only imputed, but also transmitted to us
indirectly and immediately. We are sinner
both because we sin, and because we are born
sinners (Eph. 2:1, 3)
The Relational Effects of Adam’s Sin
Spiritual Separation (Eph. 2:1)
Guilt and Shame (Rom. 5)
Loss of Fellowship (1 John 1:6-7)

With other Human Beings (Gen. 3:12; 4:1-8)

With the Environment (Rom. 8:20-21)

The Effects of Adam’s Sin on Free Will (Volition)
Before the Fall the fact of free will is implicit in
the demand of God not to eat of the tree of the
knowledge of good and evil.

After the fall, free will remains, but is inclined

toward evil (Rom. 1:18-19). This is the current
state of unredeemed humanity.
The General Effects of Sin and Common Grace
The effects of sin on humanity is so great that
without God’s common grace (nonsaving grace
that is available to all persons), society would be
unlivable and unattainable.
God common grace is provided through:
Natural revelation (Rom. 1:19-20); moral law (Rom.
2:12-15); His image (Gen. 9:6, Ja. 3:9); marriage
(Heb. 13:4); the family structure (Eph.6:1-4);
government (Rom. 13:1-7); and many other
nonredemptive means.
Pelagianism
The view of the British monk Pelagius, this view
maintains that only our own sins are imputed to us
and not Adam’s. We are born innocent and salvation
can be attained by our unaided free choice.
Arminianism (Wesleyanism)
Named after Joseph Arminus a Reformed theologian
from Holland, later adapted and popularized by John
Wesley. Maintains that all people are born with
inherited original sin and cannot on their own power
obey God. God’s grace does not work irresistibly,
but sufficiently, awaiting their free cooperation
before it becomes salvifically effective. This
cooperation continues after salvation or one can
forfeit salvation.
Moderate Calvinism
Holds that we inherit a judicial guilt from Adam’s sin and we are
legally connected to him. God’s grace is not merely sufficient
for all; it is efficient for the elect. In order for God’s grace to be
effective, there must be cooperation by the recipient on whom
God has moved. God’s grace is irresistible on the willing. One
being saved, one’s salvation is no longer an issue of
cooperation, but is irresistible.
Strong Calvinism
Affirms that we are not only born depraved but that we are also
totally depraved. The image of God has been destroyed. God
must by irresistible grace regenerate the sinner (no free will
involved) and God’s irresistible grace also maintains salvation.
The sinner has no ability to respond to God’s invitation to
salvation. God takes the initiative and God elects those who
will be saved.
The Image of God is Effaced but Not Erased
The image though marred continues (Gen. 9:6;
James 3:9-10)
Total Depravity is Extensive, Not Intensive
This means that every part of the human being
has been stained/effected by sin, but not that
every human is as evil as is possible. Even
relatively “good” people are permeated by
total depravity.
The Noetic Effects of Human Sin
The mind of humanity was darkened by sin
(Rom. 1:28; 2 Cor. 4:4; Eph. 5:8)
The Volitional Effects of Human Sin
Sin affects not only the mind, but the will. After
sin humanity is inclined toward sin, and will
not, without God’s initiative, seek salvation
(Rom. 3:11; John 1:13;)
Having a fallen nature means. . .
2. we are born this way (Ps. 51:5)
3. that it is natural for us to sin.
4. one will inevitably sin.
5. we are incapable of saving ourselves.
Having a fallen nature does not mean . . .
7. that we are as sinful as we could be.
8. that sin is excusable.
9. we‘re unable to avoid sin.
10. that any particular sin is inescapable.
11. we have not choice in our salvation.
Geisler’s theological perspective what he calls,
“Moderate Calvinist.” Most “Mainline
Pentecostals” would not consider themselves
Calvinist in any form. There are some
Charismatic groups in Calvinist
denominations, but the vast majority of
Pentecostal groups would be Armenian. In
the following slides I offer an overview of
Wesleyan/Armenian perspectives.
Arminianism
The founder of the Methodist revival in England, and of the
Methodist Episcopal Church in the United States, was John
Wesley, a priest of the Church of England. John Wesley was a
brilliant theologian and preacher, a professor at Oxford University
and an open-field evangelist, who had a deep and abiding interest
in applying theology to the everyday life. Early on in his ministry
Wesley became an Arminan in his theology of salvation,
modifying it some as he applied it to his own life and to the life
and faith of his Methodist Societies. This theological
understanding has generally become known in Systematic
Theology as "Wesley's Order of Salvation" and can be outlined as
follows:

© 2000, Gregory S. Neal

1. Prevenient Grace:

Human beings are totally incapable of responding to

God without God first empowering them to have faith.
This empowerment is known as "Prevenient Grace."
Prevenient Grace doesn't save us but, rather, comes
before anything that we do, drawing us to God,
making us WANT to come to God, and enabling us to
have faith in God. Prevenient Grace is Universal, in as
much as all humans receive it, regardless of their
having heard of Jesus. It is manifested in the deep-
seated desire of most humans to know God.

© 2000, Gregory S. Neal

2. Justifying Grace:
After we are drawn to God and enabled to respond, with
faith, to the offered gift of Salvation, and -- most importantly
-- when we actually say "yes" and accept Jesus Christ as our
Lord and Savior, we are given "Justifying Grace," which
wipes away our sin and incorporates us into the Body of
Christ. This is the point of "Full Regeneration," in which
humans are returned to the state of Adam and Eve in the
Garden. It is sometimes referenced as that point and time in
one's life when they are "saved." In Justifying Grace we are
judged to be "not guilty" of sins, even though we are VERY
guilty and even though we STILL commit sins. Jesus
nevertheless forgives us our sins and, through His Grace
,we are viewed by God as being as IF we were as righteous
as Christ.

© 2000, Gregory S. Neal

3. Sanctifying Grace:
Justification by Grace through Faith in Jesus Christ as Lord
and Savior doesn't end one's walk in Grace, however. One
hasn't "arrived" when one is saved. Justification is the point
at which God judges us "As IF we were Christ." The
Perfection, the Righteousness, of Jesus is not yet PART of
who we are, even though we are viewed by God as IF we
were righteous. Sanctifying Grace comes to make the
outward judgment of "Righteous" PART of who WE are.
The Righteousness of Christ is, through our openness to
God's Grace, made an increasing part of WHO we are. We
become MORE and MORE like Jesus. In other words, the
Love and Will of God in Jesus Christ is grafted into our lives
and we become more and more like Jesus.

© 2000, Gregory S. Neal

4. Perfection:
While none of us can be perfect by our own ability or
will, nevertheless we believe that through Sanctifying
Grace we are transformed into a greater and greater
likeness of Christ Jesus. As we grow in Sanctifying
Grace, we approach the Will of God for us and, in
Glory, we can trust that we will be in total conformity
with God's Will for us. We also believe, however, that
through Sanctifying Grace we are blessed by occasional
moments, fleeting instances, of knowing and living in
God's perfect Will. This is what Wesley means when he
says that we are all to be "Moving on toward
Perfection."

© 2000, Gregory S. Neal

Prerequisites of God’s Plan
God knew how everything would turn out from
the beginning. God was never caught by
surprise at man’s sin. Jesus is called “the Lamb
slain from the foundation of the world” (Rev.
13:8 ), which means that before there was a
problem of sin, God had the answer. God had
a plan that not even Satan, sin, or human
disobedience could thwart.
Alternatives to God’s Ultimate Plan
2. Not to have created .
3. To Have Created a Non-Free World
4. Create a Free World Where No One Ever
Chooses to Sin
5. To Have Created a World Where No One is
Allowed to Sin
6. To Have Created a World Where Sin Occurs
but Where All Are Eventually Saved.
Be aware of Geisler’s responses to these
unsatisfactory alternatives (pp. 155-158)
The very nature of God assures us that evil
will eventually be defeated.
2.God is all-loving and wants to defeat evil.

3.God is all-powerful and can defeat evil.

4.Evil is not yet defeated.

5.Hence, evil will yet be defeated (in the

future.)
This present world is not the best of all
possible worlds, but it is a means to the best
possible world.
Dispensation, “divine order of affairs”

Some perspectives argue for seven

distinct “dispensations” during which
God acted in specific way with respect to
a specific period of time (dispensation).
Most typologies (such as Geisler’s)
propose seven such dispensations.
Seven “dispensations”
1. Probation (Innocence)
2. Conscience (Moral Sense)
3. Human Government
4. Promise
5. Law
6. Grace
7. Kingdom
The word “dispensation” is used by the
apostle Paul in Ephesians 1:10
“. . . in that the dispensation of the
fullness of time He might gather together
. . . all things in Christ, both which are in
heaven, and which are on earth in Him.”

Notice, however, the singular,

dispensation, not dispensations.
The problem with the dispensationalist
view is that it imposes an artificial
interpretational grid over scripture and
tends to needlessly divide and disconnect
the Word into philosophically contrived
divisions.
Instead of a dispensationalist view,
biblical theology sees more continuity
and a natural progression throughout the
unfurling of God’s plan for humanity.
Without embracing full-blown
dispensationalism, one can agree with
Geisler that the progression of God’s plan
was moving toward the coming of the
Messiah, the Savior and that that plan is
continuing to move toward an ultimate
fulfillment in the new heaven and new
earth.
Incarnation of the Savior
Christ is anticipated in the OT and realized in the
NT (Gal. 4:4-5)

Christ’s substitutionary death (Mk. 10:45; John 10:10)

Christ’s physical resurrection (Matt. 12:39-40; Rom.

4:25)

Christ’s bodily ascension into heaven (John 20:17; Luke

24:49-51; Acts 1:9-11)
Christ’s Present Session (the Church)
Christ remains indescribably important as
the High Priest of the church and for
individual believers (Heb. 4:14-15; 7:17, 22-
26; 1 John 2:1-2; Rev. 12:10, cf. also 1 Cor.
10:13).
The Return and Reign of the Savior
Christ as King: one day He will be (actually, physically) the
King over his people (Matt. 12:28; Rev. 20:4)

Final Judgment: After the 1,000 year reign of Christ

(Millennium) Satan will be released from prison for a season,
those born and living during the Millennium will have to
choose good or evil. After that the beast and false prophet are
cast into the lake of fire to be tormented day and night forever
and ever (Rev. 20:7-10).

This is followed by the Great White Throne judgment (Rev.

20:11-15). Anyone whose name is not found in the book of life
is thrown into the lake of fire, this is the second death.
New Heaven and New Earth
Described by John (Rev. 21:1-4, 9-12, 18-22).

Also described by Peter (2 Peter 3:10-13; cf.

Isa. 65:17-25)
Official and Actual Victories over Sin
The Official defeat of sin was at the Cross (Col. 2:14; Heb. 2:14)
Three stages to the overall battle to defeat sin in the lives of
God’s children:
Justification—deliverance from the penalty of sin, a past
action for all believers, accomplished at the cross.
Sanctification—deliverance from the power of sin, is a present
and continuous process of believers become Christlike.
Glorification—deliverance from the presence of sin, will take
place at Christ’s return, the dawning of the eternal kingdom.

The actual defeat of sin will be at the Second Coming.

Eventual (Ultimate) Defeat of Sin
We speak of defeat not destruction of sin, because
sin, in the sinner will continue forever in hell.
Defeat does not mean that God will annihilate
sinner. Annihilated sinners would no longer feel
pain. There are degrees of punishment in hell
(Rev. 20:12-13).
There is everlasting torment for sin against the
Eternal demands eternal consequences.
Evil is defeated because the good is actually
victorious over it. Evil is proven to be wrong in
time and eternity.
The Creation of the Devil
God did not create evil, rather He created
spiritual beings, and some of them
rebelled, becoming “the devil and his
angels” (Matt. 25:41; cf. also Col. 1:16).
The Fall of the Devil (Geisler offers Ezek.
28:12-17; Isa. 14:12-15)
The Fall of Demons (Rev. 12:3-4; 7-9)
The Plan of the Devil and His Demons
He opposes God, he opposes God’s plan and
God’s people (Rev. 12:10) His tactics are to
cause doubt, denial, disobedience, and
deception and the destruction of God’s
people and plan. Paul said, “No wonder, for .
. . Satan disguises himself as an angel of light
(2 Cor. 11:14)
The Defeat of the Devil and His Demons This
defeat has been progressing from the day
God cursed the serpent in the Garden of
Eden. It continues in salvation (Col. 2:14-15)
The final stage of salvation is the final
stage of the defeat of Satan.

First, the wheat and the tares are separated

(Matt. 25:32-34, 41)

Second, Satan will be quarantined from

spreading evil (Rev. 20:10)