Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Original depravity
Men may come upon this doctrine one of two different ways.
1. As a dogma in theology. The first thing that some theologians do is to assail human nature, to describe it as covered with wounds, bruises and putrefying sores, and as deserving nothing but eternal burning. And human nature denies this. It says, “No, I have good impulses, upward desires, generous emotions; I resent your calumnies.”
2. The second way is totally unlike this. Here is a true believer in Jesus Christ, one who loves Him with passionate devotion, and grows daily more like Him. From this attitude he looks back upon his former self, compares the human nature he started with, with that which he has attained, and involuntarily, by the sheer necessity of the contrast, he says, “I was born in sin.” What he never could have understood as an opinion he realizes as a fact. Let a tree be conscious. Tell it in April how bare and barren it is. It will defend itself stoutly. Go to it after it has had a summer’s experience, and it will confess, “I am not what I was; I was as you said, but now I feel as if I had been born again.” (J. Parker, D. D.)
Of original sin
The end of the Gospel is to bring sinners unto Christ; for this they must feel their misery without Christ. And this misery consists in our sin, original and actual.
I. Natural corruption is a sin (Romans 7:1-25.), where you may find near twenty aggravations of this sin. And it is not a valid objection that this sin is not voluntary, for what is involuntary may be sin. But original sin is voluntary both in respect of Adam who represented us all, and in respect of us by our after consent.
II. We are tainted with it from our birth (Isaiah 48:8). Stay not to inquire how sin is conveyed to us in the womb, but consider how to be set free from it.
III. It should be the ground of our humiliation.
1. It is a privation of all good (Romans 7:18).
2. There is an antipathy to God and the things of God (Romans 8:7). The carnal mind is not only an enemy, but “enmity.” Naturalists write of a beast that will tear and rend the picture of a man if it come in his way; whence they argue his great antipathy to man. And so we may argue antipathy to God when men will tear and despise His image. What cause, then, for humiliation.
IV. Press home this doctrine. Consider, therefore--
1. The unnaturalness of this sin. We hate vermin that are naturally poisonous more than any other.
2. The sinfulness of it; for it violates not one of, but all, God’s commands, and that always without interruption; there is no cessation from it.
3. The causality of it. All actual sin springs from it.
4. Its habitualness both in respect of permanency--see leprosy (Leviticus 14:41, Leviticus 14:14)--and facility in acting (Romans 7:21; Jeremiah 8:6).
5. Its pregnancy; it is all sin virtually, for all sin is wrapped up in it.
6. Its extent. It has overspread the whole man (Isaiah 1:6).
7. Its monstrousness; see the deformity it has brought upon the soul by defect, impotency, dislocation.
8. Its irresistibleness and strength.
9. Its devilishness, brutishness and incorrigibleness. (D. Clarkson.)
Original sin
We purpose considering the subject of original sin--what it is that David means, when he says, “I was shapen in iniquity.” This implies two things--guilt and corruption, that every man is “born in sin and a child of wrath”--there is guilt imputed to him. This guilt which is imputed to him is the guilt of Adam, his representative, and this sin which is derived by him is that of Adam, his progenitor. This is our twofold inheritance from our first parent--original sin. Let us take each of these in its order. Our first proposition is, that we inherit from Adam guilt; that he stood before God the representative of all humanity--their federal head, in whom they entered into covenant with their Maker. In him we all once stood upright, in him we were tried, fell, were judged and condemned. Is it true? Turn, then, to Romans 5:19; 1 Corinthians 15:45; Romans 5:12; “Death has passed upon all men,” because “all have sinned.” But the only sin they could have suffered for was the sin of Adam. Stern and strange as this doctrine may seem, it is not more stern or more strange than the undeniable fact which proves it. We take the man who denies it to the bedside, where lies the corpse of a newborn babe that has just breathed out its few short hours of painful life. Why is this? Pain has been here, and death--what brought them? What had that little sufferer done, that the dread penalty of death should be extracted from it, and its young life untimely snatched away? It “was shapen in iniquity and conceived in sin.” But this fact, that death has passed upon all alike, not only proves the doctrine of original sin, but supplies, to a certain extent, an answer to the objection made on the score of justice; for the injustice of imparting to us Adam’s guilt is certainly no greater than that of inflicting upon us Adam’s punishment. In this world the innocent do suffer for the guilty, and the sins of the parents are visited upon the children. Ask the offspring of the drunkard, the libertine, the criminal, the spendthrift. And the sins of one age are visited upon the next. A godless statesman suffers a nation to grow up in ignorance, and the next generation reap the bitter fruits of his neglect in misery and crime. A faithless ministry leave their flocks unguarded and unfed, and they who come after them toil painfully, and almost hopelessly, to recall those sheep to the fold from which the carelessness of others had suffered them to stray. Wherever we turn, then, we see men suffering for the sins and smarting for the follies of others. Why, then, should it startle you when we ask you to admit a fact which is not one whir more opposed to justice, nay, which throws the only gleam of light along this dark chain of sinful cause and sorrowful effect--namely, that we not only suffer the consequences, but also share the guilt, of our first parent’s first offence? If you object to the doctrine of original sin as revealed in the word of God, you must object against the fact of vicarious suffering as ordained in the providence of God. There is no stoppingplace between Atheism and the faith of the Christian who believes, in spite of all mystery, that God is just and good. But you say it is unjust that I should be held to have sinned in Adam--what, then, is it you would demand? A trial in your own person--that you should be placed as Adam was, in a state of probation, made upright, with the option of so continuing, if you could; this, you will say, would have been just. But if you were so placed, do you imagine that you would have fared better than he did? Was he not the very perfection of humanity? Was there any weakness in him there would not have been in you? Is there any strength you could have that He had not? What could you have been at best but another Adam, sure to yield to the very same temptation to which he yielded? What difference, then, is there, in point of justice, between this trial having been made for you or by you, if the result would be the same in either case, and if you are only held guilty of a sin which you would assuredly commit, had you the opportunity of committing it? But the vindication is more complete and triumphant when we remember that over against the sin of the first Adam is placed the grace of the second, so that “where sin did abound, grace,” etc. (Archbishop Magee.)
Original sin
I. Man by nature is sinful.
1. Prove this by Bible testimony (Genesis 6:5; Genesis 8:21).
2. Every page of human history tells the sad story of man’s natural corruption.
3. What we observe in others we have to confess to be even more true of ourselves. We know not only the fact of this tendency to sin, but its strength; for we have had to struggle against it in order to do good, and to abstain from evil. Any righteousness in man is the result of an effort to work up-stream against his own nature.
4. This has been the testimony of the best men in all ages (Job 42:6; Isaiah 6:5; 1 Timothy 1:15; Romans 7:23).
5. The same is testified to by highest reason. If you try apple after apple from every part of the tree, and all alike sour, you cannot but conclude the tree itself is bad. If you drink from a stream and find it brackish, day after day you conclude that the fountain itself is bitter. Now, when you observe man after man sinning day after day, in all ages, under every form of government and society, you must conclude that the troubles lie in the very nature of man.
II. This corruption is universal as to the whole race, and total as to each man. Like leprosy, it may not be visible in the whole face or body, but being in the blood it is only a question of time as to when it will claim every part. Do not deceive yourselves. However you may manage to hold your inward corruption in check, it will sooner or later work out your total corruption, if not in this world, in the world to come. Death will remove all restraining motives and you will in eternity be left to the unrestrained operations of your sinful nature.
III. We are responsible for our sinful nature. I do not believe that God’s Word teaches that we were guilty of original sin in Adam. But the Word of God is clear that you are guilty and responsible for original sin by your own act. We have inherited sin; God does not condemn us for having inherited it, but for choosing to stand by the sin we have inherited, and refusing to give it up and turn from it when He calls upon us to forsake it and accept His abundant mercy in forgiveness, together with a new nature in Christ Jesus. (G. F. Pentecost, D. D.)
The natural state of mankind in regard of sin
I. The original of it. “I was shapen,” etc. Original sin, wherewith the nature of man is so infected, consists in two things. First, in Adam’s voluntary transgression in eating of the forbidden fruit, imputed to all his posterity. Secondly, in the hereditary corruption of nature, propagated and derived to his posterity.
II. The manner of it, how it is conveyed. There are divers opinions about it, and each have their arguments for them. It is enough for us to know this, that man produces his like not only in nature, but also in corruption; and the one is consequent upon the other; so that it is impossible for a sinner to produce any other than a sinner (Job 14:4; John 3:6). The consideration of this point is thus far useful unto us.
1. As it teaches parents how to carry themselves towards their children; which, although it be not to indulge them, yet to pity corruption in them, as considering how themselves have been the occasions of conveying it to them. And further, it will hence concern parents to be so much the more careful and industrious of freeing their children from sin, so far forth as lies in their power. As they have been the occasion of corrupting them, so they should be likewise instruments of reforming them; and as they have been the conveyers of sin, so they should be also of grace. Now, this is especially done three manner of ways.
(1) By hearty and earnest prayers to God for them.
(2) By good and careful education.
(3) By godly example. I might add as an appurtenance hereunto the bringing of them to the Sacrament of Baptism, the laver of regeneration (Titus 3:5), as that which seals to all true believers their new birth in opposition to their corruption of nature.
2. Here is an item also to children from hence, not to glory too much in their pedigree and natural birth into the world. Thy father was an Amorite, and thy mother an Hittite; thou wast shapen in iniquity, and in sin did thy mother conceive thee.
III. The notoriousness of it. “Behold.” David sets a mark upon this sin as being most grievous. And so it is.
1. In respect of the largeness of it; for it comprehends in it all other sins and evils.
2. in regard of the strength and power of it.
(1) As it hinders us from good (Romans 7:18; Galatians 5:17; Romans 8:7; Jeremiah 13:23).
(2) As it Carries forcibly to evil (Jeremiah 8:6; Genesis 11:6; Ephesians 4:19).
3. The inherence and permanency of it (Romans 7:17). As for many actual sins, they may be wholly suppressed in us so as we may never return to them again. But this corruption of nature will always more or less continue; and we shall never be freed absolutely from the actings and stirrings of it so long as we live. Now, the application of this point thus explained may be drawn forth into this improvement, namely, as matter of just abasement and humiliation to us, and that which may lay us low both in our own eyes and the eyes of God. And it may do so to two sorts of persons. First, those who are yet in their natural condition; here’s a word of astonishment and advertisement also to them. By how much the more grievous original sin is in its own nature, by so much the more sad and lamentable is their estate, and they have cause to be affected with it. Now, further, there may be an improvement of it likewise to the regenerate, and that to sundry intents. First, in a way of thankfulness to God for their freedom and deliverances. The worse that original sin is, the greater mercy to be freed from such an evil. Secondly, in an endeavour to make others partakers of this birth so far forth as we are able; it is that which Paul professes of himself in the behalf of the Galatians (Galatians 4:19). Thus should ministers for their people, parents for their children, Christian friends one for another, seeing a natural condition is so grievous, therefore being renewed themselves, to endeavour likewise the conversion of others. Thirdly, in a way of caution and wariness for themselves. They should hence ha persuaded to keep a watch over their own hearts, and to remember that they have flesh in them as well as spirit, from whence they may not make too bold with the occasions and temptations to sin, but may suppress and subdue them in them betimes. And further, to have sober thoughts in themselves when they behold the enormities of others; not to be high-minded, but to fear. (T. Horton, D. D.)
Total depravity
Total depravity is the entire alienation of the will and affections from God; and that carries all the good qualities as well aa the bad ones away from God and enlists them against Him. A daughter, tenderly reared and carefully educated, in an evil hour yields to temptation and loses her virtue, and subsequently chooses to lead a life of sin and shame. So far as her standing in society and among virtuous people is concerned she is totally depraved; and yet in her sin and shame she retains her accomplishments, and if not all her former graces and kindliness of heart and disposition, at least very much that is good. But who will deny that, for all this, she is in every sense a bad and totally lost woman, so far as virtuous society is concerned? I have recently wandered over some of the splendid ruins of Europe--through many an ancient abbey and cathedral. In some, if not all, there were the remains of their ancient and exquisite beauty. Here was a window with its exquisite tracery in stone as complete as when it was built; there an arch as entire and strong as of yore; and here again a cloister-room as entire as when it was occupied by one of the priests of the chapter. But for all this, the cathedral as such was a total ruin. Who has not admired with a constantly increasing admiration that grandest of European ruins, the old castle at Heidelberg! Much of it is still intact; its splendid and elaborately carved and sculptured facades are still there and the chapel scarcely decayed; and so of many other parts. And yet it is a mournful ruin, entirely and utterly destroyed so far as the purpose for which it was originally built is concerned. Out here in our own beautiful harbour a few months ago there was a collision between two ships, and one of them went to the bottom. The divers went down to examine her hull and see if it would pay to attempt to raise her, and coming up they pronounced her a “total wreck.” Now, some one objects to that report and says, “while the ship is wrecked, to be sure, there are many parts about her that are as good as ever; keel and bow, and one entire side, boiler and engines scarcely damaged--why should she be called a total wreck?” Why? Because she is beyond repair. The materials out of which she was built may be recovered and sold for old iron, but the ship as a ship is wholly ruined. In this sense man, with his many remainders of original beauty and perfections, is a totally depraved being. Man, originally upright, and to serve and enjoy God, he has “sought out many inventions”; he has become entirely alienated from God; and what of his powers have not become the prey of low and disgusting sins have boon preserved for selfish uses and wholly withdrawn from the service of God. Could a man be found who was a model of intellectual and moral perfection who yet withdrew from the fellowship and service of God and used those unimpaired and beautiful faculties against Him, he would be a totally depraved man. (G. F. Pentecost, D. D.)
Nothing but sin
So the knowledge of this one sin bringeth him to the examination of his whole life, till he find nothing in himself but sin. For if the fountain be poisoned, what will the streams be that flow from it? If we would look back to our original sin, we might have cause the more to lament our actual sins as poisoned streams flowing from such a fountain. So soon, therefore, as our conscience accuseth us of any one sin, we should call to remembrance the whole course of our life, that it hath been nothing else but a continual sinning against God; that thus the last putting us in mind of the first, we may not he content to repent and ask pardon for one, but for all. A sick man having obtained health, doth remember how long he was sick, whereby for the present he both considereth his own frailty and God’s mercy in delivering him, as also encourageth and animateth himself against the time to come, by remembrance of former mercies obtained. Happy were we if we would begin to remember our miseries and God’s mercies. (A. Symson.)
The fact of original sin indisputable
Sin must be within us naturally, since the best training does not prevent it. Children secluded from the sight or hearing of evil, kept as it were within a glass case, yet run to it when the restraint is removed. As the young duck which has been reared in a dry place, yet takes to the water as soon as it sees a pond, so do many hasten to evil at the first opportunity. How often it happens that those young persons who have been most shut out from the world have become the readiest victims of temptation when the time has come for them to quit the parental roof! It must be in them, or it could not thus come out of them. In many cases evil cannot be the result of mistaken education nor of ill example, and yet there it is; the seed is in the soil, and needs no sowing. (C. H. Spurgeon.)