Common Religious Excuses for Sinful Behavior

The attempt to excuse sinful behavior is a recurring theme in biblical and theological discourse, often rooted in a desire to deflect responsibility or mitigate guilt. Augustine of Hippo, a prominent Patristic theologian, observed that individuals frequently try to excuse themselves even from God, a tendency he linked to the human exercise of free will ^[5]. He noted that when a person sees their actions clearly, they may try to shift blame, thereby adding to their guilt rather than finding pardon ^[8].

One common excuse involves blaming external factors or even God for temptation. The Apostle James directly addresses this, stating, "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted when he is drawn away of his own lust, and enticed" ^[5]. This perspective emphasizes internal lust as the origin of sin, not external divine influence ^[5]. Similarly, the Apostle Paul describes how sin, "finding occasion through the commandment, deceived me, and through it killed me," indicating an internal susceptibility to temptation rather than an external imposition ^[1].

Another form of excuse involves self-righteousness, where individuals believe their own ways are correct or seek to justify themselves before others ^[3]. This attitude is characterized by presumption and spiritual pride, leading some to audaciously approach God or condemn others while rejecting God's righteousness ^{[3, 4]}. Such self-righteousness is considered hateful to God and ultimately vain, as human righteousness is often external, partial, and ineffectual for salvation ^[3].

Ignorance and weakness are also cited as potential causes of sin, which can sometimes serve as excuses. Augustine acknowledged that people sin either because they do not know their duty or because they fail to perform what they know ^[7]. While these are recognized as causes, he stressed that divine help is necessary to overcome both ignorance and weakness ^[7]. The Old Testament concept of a trespass offering, for instance, addressed sins of ignorance in holy things or other unintentional transgressions, suggesting a recognition of sin committed without full awareness ^[2].

Some traditions identify specific behaviors or circumstances that can lead to sin, which might then be used as mitigating factors or excuses. The Babylonian Talmud, for example, lists seven sinful matters for which leprous marks might afflict a person, including malicious speech, bloodshed, and arrogance ^[10]. In another context, a judge in the Talmud might encourage an accused woman to admit her sin by suggesting mitigating factors such as wine, levity, immaturity, or bad neighbors, implying that external influences could contribute to immoral behavior ^[11]. However, this is presented as a means to elicit confession, not to absolve responsibility.

The concept of "making a mock at sin" describes those who treat sin lightly, making jokes about it or dismissing its seriousness ^[9]. This attitude can lead individuals to rush into sin, believing they will have peace despite their actions, and to disregard the harm they cause ^[9]. Such an approach serves as an excuse by trivializing the nature and consequences of sin.

In scholastic theology, the gravity of sin can be influenced by one's state or vows. Thomas Aquinas argued that a religious person might sin more grievously than a secular person by the same kind of sin if it violates their religious vows, such as vows of continence or poverty ^[6]. This suggests that while the act itself might be the same, the context and commitments of the individual can alter the perceived severity, potentially leading to different forms of self-justification or excuse.

Sources

Romans “for sin, finding occasion through the commandment, deceived me, and through it killed me. -- Romans 7:11”
Torrey's Topical Textbook “Torrey's Topical Textbook: Trespass Offering — Esteemed as a sin offering, and frequently so called -- Le 5:6,9. To be offered For concealing knowledge of a crime. -- Le 5:1. For involuntarily touching unclean things. -- Le 5:2,3. For rash swearing. -- Le 5:4. For sins of ignorance in holy things. -- Le 5:15. For any sin of ignorance. -- Le 5:17. For breach of trust, or fraud. -- Le 6:2-5. Was a most holy offering -- Le 14:13. Consisted of A she lamb or kid. -- Le 5:6. A ram without blemish. -- Le 5:15; 6:6. Two turtle doves by those unable to bring a lamb. -- Le 5:7-10. A meat offering by the”
Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Righteousness — Man is prone to -- Pr 20:6; 30:12. Hateful to God -- Lu 16:15. Is vain because our righteousness is But external. -- Mt 23:25-28; Lu 11:39-44. But partial. -- Mt 23:25; Lu 11:44. No better than filthy rags. -- Isa 64:6. Ineffectual for salvation. -- Job 9:30,31; Mt 5:20; Ro 3:20. Unprofitable. -- Isa 57:12. Is boastful -- Mt 23:30. They who are given to Audaciously approach God. -- Lu 18:11. Seek to justify themselves. -- Lu 10:29. Seek to justify themselves before men. -- Lu 16:15. Reject the righteousness of God. -- Ro 10:3. Condemn others. -- ”
Torrey's Topical Textbook “Torrey's Topical Textbook: Presumption — A characteristic of the wicked -- 2Pe 2:10. A characteristic of Antichrist -- 2Th 2:4. Exhibited in Opposing God. -- Job 15:25,26. Wilful commission of sin. -- Ro 1:32. Self-righteousness. -- Ho 12:8; Re 3:17. Spiritual pride. -- Isa 65:5; Lu 18:11. Esteeming our own ways right. -- Pr 12:15. Seeking precedence. -- Lu 14:7-11. Planning for the future. -- Lu 12:18; Jas 4:13. Pretending to prophecy. -- De 18:22. Pray to be kept from sins of -- Ps 19:13. Saints avoid -- Ps 131:1. Punishment for -- Nu 15:30; Re 18:7,8. Exemplified Builders of Babel. -- Ge 11”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 3.--SINNERS ARE CONVICTED WHEN ATTEMPTING TO EXCUSE THEMSELVES BY BLAMING GOD, BECAUSE THEY HAVE FREE WILL.: There are, however, persons who attempt to find excuse for themselves even from God. The Apostle James says to such: "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."[7] Solomon, too, in”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Those Things in Which the Religious State Properly Consists, Art. 10: Article: Whether a religious sins more grievously than a secular by the same kind of sin? I answer that, A sin committed by a religious may be in three ways more grievous than a like sin committed by a secular. First, if it be against his religious vow; for instance if he be guilty of fornication or theft, because by fornication he acts against the vow of continence, and by theft against the vow of poverty; and not merely against a precept of th”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 81.--THERE ARE TWO CAUSES OF SIN, IGNORANCE AND WEAKNESS; AND WE NEED DIVINE HELP TO OVERCOME BOTH.: I shall now say this, which I have often said before in other places of my works. There are two causes that lead to sin: either we do not yet know our duty, or we do not perform the duty that we know. The former is the sin of ignorance, the latter of weakness. Now against these it is our duty to struggle; but we shall certainly be beaten in the fight, unless we are helped by God, not only to see our duty, but also, when we clearly see it, to ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — ON CONTINENCE. (part 13): sees that it is clear that it was done by him, he seeks to refer to another what he hath done, as though he could remove thence what he hath deserved. Being unwilling that himself be guilty, he rather adds to his guilt, and by excusing, not accusing, his own sins, he knows not that he is putting from him, not punishment, but pardon. For before human judges, forasmuch as they may be deceived, it seems to profit somewhat for the time, to cleanse as it were what hath been done amiss by any deceit whatever; but before God, Wh”
Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 14:9: See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa 5:20), turn it off with a jest, rush into sin (Jer 8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 16a.5: § Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: Leprous marks come and afflict a person for seven sinful matters: For malicious speech, for bloodshed, for an oath taken in vain, for forbidden sexual relations, for arrogance, for theft, and for stinginess.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 7a.17: And additionally, the judge would say to her: My daughter, wine causes a great deal of immoral behavior, levity causes a great deal of immoral behavior, immaturity causes a great deal of immoral behavior, and bad neighbors cause a great deal of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors.”

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