Expressing Universal Truths Beyond Individual Experiences Theologically
Theological discourse frequently addresses universal truths that transcend individual experiences, often grounding these truths in shared human conditions or divine revelation. One such truth is the universal sinfulness of humanity, a concept articulated across various biblical texts and theological traditions.
The Bible consistently presents sin as a pervasive reality affecting all people. For instance, Psalm 58:3 states that "All human beings are born sinners," a sentiment echoed in Psalm 51:5 [1]. This inherent sinfulness is not merely a tendency but a fundamental aspect of human nature, leading to actual sinful acts [1]. The Genesis account of the first pair's disobedience highlights the origin of this condition, describing it as a "heinous and aggravated" act rooted in self-love, dishonor to God, and ingratitude [4]. This initial transgression established a pattern of rebellion, which is identified as a "great sin" in Psalm 32:1 [5].
Paul's Epistle to the Romans extensively develops the theme of universal sinfulness. one tradition argues that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" (Romans 3:9-20) [6]. This universal condition necessitates God's wrath, which is not an arbitrary emotional outburst but a "holy God’s necessary response to sin" [6]. The concept of "vanity" in Proverbs 30:8 is interpreted as encompassing "all sorts of sinful acts," further emphasizing the widespread nature of sin [2].
Theological traditions have further elaborated on this universal truth. Augustine, for example, distinguished between being "born of God" and being "of the devil." He argued that while believers are born of God, those who commit sin are "of the devil" not by birth, but by imitation and corruption [3]. This perspective underscores that sin is not merely an individual failing but a participation in a broader spiritual reality. Even after conversion, individuals continue to struggle with sin, as indicated by 1 John 1:10, which speaks of the "guilt remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us" [7]. To deny having sinned is to "make him a liar" [7].
Beyond sin, other universal truths are expressed through theological frameworks. The accessibility of divine knowledge is one such truth. Romans 1:20 suggests that God's "invisible things... since the creation of the world are clearly seen, being understood by the things that are made" [8]. This implies a universal capacity for humanity to perceive God through creation, making ignorance inexcusable [8]. Similarly, Deuteronomy 30:13, as interpreted by John Gill, indicates that divine truth is not geographically distant or difficult to obtain, but is universally available, especially through the spread of the Gospel [10].
The concept of wisdom also transcends individual experience. While worldly wisdom exists, the Gospel presents a "wisdom infinitely higher than that of the wise of the world" (1 Corinthians 2:6) [9]. This divine wisdom, though sometimes less public than general preaching, is accessible to those "matured in Christian experience and knowledge" [9].
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:20: For the invisible things of him from--or "since" the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern. being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Rom 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Rom 1:20). And thus are the inner and the outer revelation of God the comp”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:6: Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" (Co1 1:28), only that here, "we speak" refers to something less public (compare Co1 2:7, Co1 2:13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect--Those matured in Christian experience and knowledge alone can unde”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 30:13: Neither is it beyond the sea,.... There is no need to travel into foreign parts, into transmarine countries for it, as the Heathen philosophers did to get knowledge; for the Gospel is ordered to be preached to all the world, and sent into all nations; and at the time of the conversion of the Jews the earth will be filled with the knowledge of it, as the waters cover the sea; so that there will be no need to go into distant countries for it; nor any occasion that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, an”