Etude biblique sur le péché

ETUDE BIBLIQUE SUR LE PECHE

Three Deadly Temptations Many centuries later the apostle John would warn all believers to beware of three deadly temptations. These are: (1) the lust of the flesh, (2) the lust of the eyes, and (3) the pride of life. (See 1 Jn 2:15–17.) N’aimez point le monde

2:15 Do not love the world should not be read as an utter rejection of the world, for “God . . . loved the world” (John 3:16). Rather, John warns against devotion to a world system that is opposed to God (cf. John 12:31; James 4:4; 1 John 5:19). Love of the Father probably carries a double meaning, referring both to the love God has for his people and the love they have for him. The former generates the latter (4:7, 9-10).

It is living “according to the flesh” as opposed to living “according to the Spirit” (Rom 8:5, 4 NRSV). John would agree with Paul that flesh is the mind-set “on the things of the flesh” rather than on “the things of the Spirit” (Rom 8:5 NRSV). The first is to live for the temporary; the second is to live for the enduring.

c. Do not love the world: That is, we are not to love either the world’s system or its way of doing things. There is a secular, anti-God or ignoring-God way of doing things that characterizes human society, and it is easy to love the world in this sense.

i. Notice what the world wants from us: love. This love is expressed in time, attention, and expense. We are encouraged and persuaded to give our time, attention, and money to the things of this world instead of the things of God.

ii. If you love the world, there are rewards to be gained. You may find a place of prestige, of status, of honor, of comfort. The world system knows how to reward its lovers.

iii. At the same time, even at their best the rewards that come from this world last only as long as we live. The problem is that though we gain prestige, status, honor, and comfort of this world, we lose the prestige, status, honor, and comfort of heaven.

Lust by Paul and Peter and James the understand, not the natural appetite of the body but the sinful,Godless inclination

Rom 1:24-25

C'est pourquoi Dieu les a livrés à l'impureté, selon les convoitises de leurs coeurs; en sorte qu'ils déshonorent eux-mêmes leurs propres corps;

eux qui ont changé la vérité de Dieu en mensonge, et qui ont adoré et servi la créature au lieu du Créateur, qui est béni éternellement. Amen! Every lust is a product of sin

Rom 7:7-8

Que dirons-nous donc? La loi est-elle péché? Loin de là! Mais je n'ai connu le péché que par la loi. Car je n'aurais pas connu la convoitise, si la loi n'eût dit: Tu ne convoiteras point.

Et le péché, saisissant l'occasion, produisit en moi par le commandement toutes sortes de convoitises; car sans loi le péché est mort. The love of the Father implants a desire to break with idolization of the world.

Important :2:16 In warning against all that is in the world, John does not demonize the whole created order (cf. Gen. 1:31).

, he gives examples (desires of the flesh, etc.) of what the believer should guard against.

Human desires are part of God’s creation and therefore not inherently evil, but they become twisted when not directed by and toward God.

CONVOITISE DEF:1) desire, craving, longing, desire for what is forbidden, lust

Convoitise, Convoiter. Pour les Israélites, l’âme (ou le cœur) était le lieu de la convoitise, c’est-à-dire du désir immodéré de posséder une chose (Jb 31.1 ; Mi 2.2).

Cette envie peut s’exercer sur la maison, le bétail et les serviteurs de son prochain (hébreu Hamad, Ex 20.17).

La convoitise, qui est provoquée par Satan, par notre chair ou par le monde, est égoïste (Jn 8.44 ; Ga 5.24 ; Ep 2.3 ; 5.5 ; Col 3.5 ; 2P 1.4 ; 1Jn 2.1, 16-17).

Elle est l’amour des objets de la création ou de soi-même plus que du Créateur.

Elle peut se traduire par de la présomption ou de l’arrogance. La convoitise de la chair est le désordre et l’exagération dans la satisfaction de pulsions naturellement bonnes.

La convoitise sexuelle est souvent mentionnée dans la Bible (Gn 39.7 ; 2S 11.2 ; Pr 6.25 ; Mt 5.28 ; Rm 1.24, 27).

La Loi condamne la convoitise qui règne dans l’être entier de l’homme pécheur (Ex 20.17 ; Rm 6.12 ; 13.14 ; Ga 5.16 et suivants ; Ep 2.3 ; 1P 2.11 ; 1Jn 2.16), les chrétiens doivent résister aux convoitises du péché et se satisfaire de tout don de Dieu (Rm 6.12 ; Ph 4.11-13 ; 2Tm 2.22 ; Tt 2.12 ; Hé 13.5-6). Le Saint-Esprit rend possible le renoncement aux convoitises (Ga 5.16).

-convoitise retire la parole dans les coeur

Mar 4:19-20

mais en qui les soucis du siècle, la séduction des richesses et l'invasion des autres convoitises, étouffent la parole, et la rendent infructueuse.

D'autres reçoivent la semence dans la bonne terre; ce sont ceux qui entendent la parole, la reçoivent, et portent du fruit, trente, soixante, et cent pour un. What does the world offer you?

First, it promises to satisfy legitimate desires in illegitimate ways (the lust of the flesh).

Eating is legitimate; gluttony is worldly.

Sex is legitimate; immorality is worldly.

Second, the world tempts your mind through what your eyes see (the lust of the eyes).

The biblical word for this is covetousness, which is desiring and pursuing that which is not legitimate for you to have.

Third, there is the pride in one’s possessions (2:16)

—that is, living to impress others.

What those in love with the world forget, however, is that the world with its lust is passing away.

Worldliness makes the “now” more important than eternity.

But you are passing through, and the world is passing by. It’s transient.

Only the one who does the will of God remains forever (2:17). The price tag for loving the world is the loss of personal intimacy with God.

In the Garden, Satan subjected Eve to all three. “The woman saw that the tree was good for food” (lust of the flesh) GEN 3:6.

The eyes serve often as the gateway to our affections. John would have his readers guard their eyes. “And that it was pleasant to the eyes” (lust of the eyes) GEN 3:6b. “And a tree to … make one wise” (pride of life).GEN 3:6C Our Lord would later be tempted in a similar manner by the devil in the wilderness (see Matt 4:3–10). “Command that these stones be made bread” (lust of the flesh). “He sheweth him all the kingdoms of the world” (lust of the eyes). “Cast thyself down [from the pinnacle of the temple] … for … he shall give his angels charge concerning thee” (pride of life). The first Adam totally failed in a beautiful garden, while the second Adam conquered Satan completely in a desolate wilderness.

B. The sin of Adam. 1. He becomes the first human sinner. Chronologically, Eve ate first (2 Cor 11:3; 1 Tim 2:14), but theologically, Adam is declared in the New Testament to be the original sinner (Rom 5:12). The reason for this is that Adam was the head of the human race, and therefore responsible for its actions. 2. He attempts (at first) to cover his nakedness before God (Gen 3:7).

Apparently, some drastic change occurred concerning Adam’s physical as well as his spiritual condition.

It may be that the bodies of Adam and Eve were, at creation, covered with a soft light of innocence.

Our Lord was clothed with a light brighter than the sun during his transfiguration. (See Matt 17:2.)

SEVEN FACTS ABOUT ADAM • THE HIGHLIGHT OF GOD S CREATION • ABSOLUTELY UNIQUE • MADE IN GOD S IMAGE • DECLARED KING OF CREATION • COMMANDED NOT TO EAT OF THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL • ENCOURAGED TO EAT OF ALL OTHER TREES • GIVEN A WIFE See also, “What was Adam really like?” in Questions and Answers about GENESIS 1–11, p. 000.

But now this protection was gone.

In a desperate effort to cover their shame, they “sewed fig leaves together, and made themselves aprons” (Gen 3:7).

This event is the essence of man-made religion throughout history.

Religion is any attempt to cover our shame without the righteousness of Christ.

Adam and Eve tried it with fig leaves.

Men today try it by giving to charity or the church, but all to no avail (Isa 64:6).

3. He attempts (at last) to hide himself from God (Gen 3:8).

This is the ultimate tragic result of sin.

It not only separates man from God, but makes him actually desire to hide from God.

But this cannot be done! (See Ps 69:5; 139:7; Matt 10:26; Rev 6:15–17.)

THE FIVEFOLD JUDGMENT UPON SIN Genesis 3 UPON MAN… Wearisome toil

Gen 3:17 Il dit à l'homme: Puisque tu as écouté la voix de ta femme, et que tu as mangé de l'arbre au sujet duquel je t'avais donné cet ordre: Tu n'en mangeras point! le sol sera maudit à cause de toi. C'est à force de peine que tu en tireras ta nourriture tous les jours de ta vie, Gen 3:19 C'est à la sueur de ton visage que tu mangeras du pain, jusqu'à ce que tu retournes dans la terre, d'où tu as été pris; car tu es poussière, et tu retourneras dans la poussière. UPON WOMAN … Suffering in childbirth Subordination to man Gen 3:16 Il dit à la femme: J'augmenterai la souffrance de tes grossesses, tu enfanteras avec douleur, et tes désirs se porteront vers ton mari, mais il dominera sur toi. UPON NATURE… Thorns and thistles Aimlessness Gen 3:18 il te produira des épines et des ronces, et tu mangeras de l'herbe des champs. UPON THE SERPENT… To crawl upon its belly UPON SATAN … To suffer a fatal head wound

UPON NATURE… Thorns and thistles Aimlessness Gen 3:18 il te produira des épines et des ronces, et tu mangeras de l'herbe des champs. UPON THE SERPENT … To crawl upon its belly Gen 3:14 L'Éternel Dieu dit au serpent: Puisque tu as fait cela, tu seras maudit entre tout le bétail et entre tous les animaux des champs, tu marcheras sur ton ventre, et tu mangeras de la poussière tous les jours de ta vie. UPON SATA … To suffer a fatal head wound

Gen 3:15 Je mettrai inimitié entre toi et la femme, entre ta postérité et sa postérité: celle-ci t'écrasera la tête, et tu lui blesseras le talon.

C. The redemption of God. Up to this point we have seen only those attributes of God directly involved in his creative acts. These would include his power and wisdom. In this chapter, however, after mans sin, we are introduced to God’s redemptive attributes, those of his holiness and his grace.

1. His holiness, as God deals with sin.

God now pronounces a fivefold judgment sentence: a. Upon the man (Gen 3:17). God was careful never to put a curse on Adam. He cursed the serpent, Satan, and the soil, but not mankind. The reason, of course, was that he desired to redeem man and therefore would not curse that whom he planned to later save. Even so, the unbelieving man can expect nothing good in this life apart from Christ (Job 5:7; 14:1). THE FOURFOLD GRACE OF GOD b. Upon the woman (Gen 3:16). It should be noted that the suffering of childbirth is not so much a direct judgment from God, but rather an indirect result of sin. Sin always causes suffering, sickness, separation, and sorrow. c. Upon all nature (Gen 3:18). From this point on, mans paradise became a wilderness. The roses now contained thorns and the docile tiger suddenly became a hungry meat eater! This will continue to be the case until the curse is lifted and the world is redeemed (Rom 8:19–25). d. Upon the serpent (Gen 3:14). The serpent was not offered a chance to explain its actions as God allowed Adam and Eve to do. Judgment was passed immediately. For lending its body to Satan, the serpent was cursed to crawl in the dust from that point on. Isaiah 65:25 indicates that this judgment will continue to be binding upon the serpent even during the Millennium! e. Upon the devil (Gen 3:15). At first glance, Genesis 3:15 would merely seem to predict the natural hatred of man for snakes. But for centuries devout Bible students have seen a far more precious and profound truth underlying these words. For this verse reveals no less than a thrilling prediction of the Cross and the Resurrection, of the Savior s great victory over Satan. Theologically, then, verse 15 may be translated this way: “And there will be intense hatred between Satan and Christ. Eventually, Christ will crush the head of Satan, while suffering a heel wound in the process.”

THE FOURFOLD GRACE OF GOD

He sought Adam out

he clothed Adam

He promised Adam a savior

He reomoved Adam from de garden.

This all-important verse is known as the “Proto-Evangel,” the first Gospel. (See also Isa 53:5; Rom 16:20.)

2. His grace, as God deals with sinners. a. In seeking out Adam (Gen 3:9). “And the LORD God called unto Adam.” Some people believe that the Bible is simply a record of mans search after God; but it is instead the opposite. The Bible is a record of God’s search after man! (Cf. Isa 1:18; Luke 19:10; see also Isa 55:1–3; John 7:37–38; Rev 22:17.) Here, God takes the first step in reconciling man back to himself. b. In promising them a Savior (Gen 3:15; see outline above). c. In clothing them (Gen 3:21). “God made coats of skins, and clothed them.” Although we are not specifically told so, it would seem probable that some innocent animal had to die so that Adam and his wife might be clothed. Thus, here we have the first example of that great biblical doctrine, the innocent dying for the guilty (cf. Isa 53:5–6; 2 Cor 5:21; 1 Pet 3:18; “Old Testament Types,” p. 13). d. In removing them from the Garden of Eden (Gen 3:24). Man’s expulsion from Eden by God was really an act of mercy rather than judgment. As we are told in 3:22, God did this to prevent mankind from partaking of the tree of life and living forever in immorality. The cherubim (Gen 3:24) are apparently a special kind of angelic being who concern themselves with matters relating to the holiness of God. (See Exod 25:18–22; Ezek 10:1–20; Rev 4:6–8.) This is the first of two kinds of angels mentioned in the Bible. The other kind are known as the seraphim (see Isa 6). At this point, the tree of life (Gen 3:24) disappears from the pages of the Bible. It reappears once again during the millennial and eternal age (Rev 22:1–2)