Focusing on Specific Sin Rather Than Attacking Individuals
Christian theology distinguishes between judging individuals and confronting sin, emphasizing that while sin must be addressed, judgment of a person's ultimate standing is reserved for God [12]. Jesus stated, "I came not to call the just, but sinners to penance" [1]. This highlights a mission focused on the transformation of individuals from sin, rather than their condemnation.
The Bible consistently portrays sin as a serious offense against God. Proverbs describes "vanity" as encompassing "all sorts of sinful acts" [4], while the Genesis account of the first sin emphasizes it as "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" [6]. The Psalms note that deliberate sins are committed with an "insolent or arrogant attitude," characterizing "rebellion" as a "great sin" [7]. God's anger is depicted not as an arbitrary emotional outburst, but as a "holy God’s necessary response to sin" [8].
Despite the universal reality of sin—"All human beings are born sinners" [3]—the focus remains on the sinful act rather than the person. John Gill, in his commentary on 1 Corinthians, advises believers to "Give none offence," meaning to "avoid everything that may be the occasion of offence, of the stumbling and falling of others" [11]. This includes both indifferent matters that might wound weak consciences and "things sinful," which offend God and can be "staggering and stumbling to weak believers" [11].
The New Testament further clarifies the distinction between judging sin and judging individuals. Paul, in Romans, establishes the "universal sinfulness" of both Gentiles and Jews, concluding that humanity "cannot find favor with God by any action of their own" [8]. However, Christians are specifically instructed not to "judge (i.e., discipline) sin in unbelievers, but in believers" [12]. This implies a responsibility to address sin within the community of faith, while leaving the judgment of those outside to God. Jesus himself urged, "Stop judging by outward appearances, and start judging justly" [2].
The concept of sin is understood as an ongoing struggle even for believers. The Jamieson, Fausset & Brown Commentary on 1 John distinguishes between having "no sin" (referring to the guilt of corrupt nature) and "not sinned" (referring to the commission of actual sins even after conversion) [9]. To claim "we have not sinned" is to "make him a liar" [9]. Therefore, the battle against sin is continuous, and individuals are encouraged to "Get rid of whatever causes you to sin" [10].
Early Christian thinkers also emphasized the distinction. Augustine, as cited in the Jamieson, Fausset & Brown Commentary on 1 John, explains that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [5]. This highlights that being "of the devil" is a result of actions and imitation, not an inherent state of being from birth in the same way one is "born of God" [5]. John Chrysostom, in his Homilies on Acts & Romans, warns against causing others to offend, stating that believers will be accountable not only for their own sins but also for those they cause others to commit [13]. This underscores the communal responsibility to avoid leading others into sin, reinforcing the focus on the sinful act and its consequences rather than merely condemning the individual.
Sources
- Luke “Luke 5:32 (DRC) — I came not to call the just, but sinners to penance.”
- John “John 7:24 (BSB) — Stop judging by outward appearances, and start judging justly.””
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:8: 18:8-9 Concern shifts to the individual: Get rid of whatever causes you to sin (see 5:29-30; Col 3:5-17).”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 10:31: Give none offence,.... Avoid everything that may be the occasion of offence, of the stumbling and falling of others; whether things indifferent, when they are offensive to weak minds, and grieve, and wound, and stumble them; especially things sinful, which as they offend God, and are therefore called "offences", so they are offensive to the churches of Christ, and are cognizable by them; they are staggering and stumbling to weak believers, when committed by professors of religion; are the means of inducing others to sin, and of hardening profane sinners in the”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 5:12: 5:12-13 Christians are not called to judge (i.e., discipline) sin in unbelievers, but in believers.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend. For if that account, were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent too was punished more than the wo”