Permitted Actions And Sinfulness Before God

Permitted Actions and Sinfulness Before God

The concept of sin is central to understanding permitted actions and sinfulness before God. Sin is defined as "any want of conformity unto or transgression of the law of God" ^[3]. This understanding is rooted in biblical teachings, such as 1 John 3:4 and Romans 4:15.

The Bible teaches that sin entered the world through Adam's disobedience, resulting in humanity being born in sin ^[4]. This doctrine is supported by various Christian traditions, including Reformed and Lutheran theologies. According to the Reformed tradition, as articulated by John Calvin, humanity's sinful nature is a result of the Fall, and individuals are guilty before God due to their inherent sinfulness ^[9].

The question of what constitutes sinful actions is complex. While some actions are inherently sinful, others may be considered sinful due to the context or motivations behind them. For instance, the Babylonian Talmud discusses the nuances of sin in relation to God and humanity, highlighting that certain actions can be considered sinful both in the eyes of God and humanity ^[11].

In Christian theology, the concept of forgiveness is closely tied to the understanding of sin. Forgiveness is seen as a fundamental aspect of God's character, and it is through faith in Christ that individuals can receive pardon for their sins ^[5]. The Reformed tradition emphasizes that justification before God is not achieved through works but rather through faith alone ^[2].

The Westminster Confession of Faith articulates the Reformed understanding of providence, stating that God governs all creatures and actions, including those that are sinful ^[10]. This raises questions about the nature of God's sovereignty and human responsibility. According to Calvin, God's providence is not limited by human sin, and He can use even wicked actions to achieve His purposes ^[9].

In contrast, the Lutheran tradition, as represented by the Augsburg Confession, emphasizes that justification before God comes through faith in Christ, and not through works or rituals like the Mass ^[12]. Luther's Small Catechism also highlights the importance of confession and repentance, encouraging individuals to acknowledge their sins before God and seek forgiveness ^{[7, 8]}.

The patristic tradition, represented by Augustine, also grapples with the complexities of sin and God's providence. Augustine argues that God's judgment is not limited by human understanding and that He can permit sinful actions for His own purposes ^[6].

Ultimately, the understanding of permitted actions and sinfulness before God is shaped by the interplay between divine sovereignty and human responsibility. While different Christian traditions may articulate this relationship in distinct ways, they converge on the importance of acknowledging sin, seeking forgiveness, and trusting in God's providence.

The biblical emphasis on confession and repentance underscores the need for individuals to acknowledge their sinfulness before God. As Psalms 32:5 states, "I acknowledged my sin to You, And my iniquity I did not hide; I said, 'I will confess my transgressions to the LORD'; And You forgave the guilt of my sin" ^[1]. This act of confession is a crucial step towards receiving forgiveness and reconciliation with God.

Sources

Psalms “Psalms 32:5 (NASB) — I acknowledged my sin to You, And my iniquity I did not hide; I said, "I will confess my transgressions to the LORD"; And You forgave the guilt of my sin. Selah.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Justification Before God — Promised in Christ -- Isa 45:25; 53:11. Is the act of God -- Isa 50:8; Ro 8:33. Under law Requires perfect obedience. -- Le 18:5; Ro 10:5; 2:13; Jas 2:10. Man cannot attain to. -- Job 9:2,3,20; 25:4; Ps 130:3; 143:2; Ro 3:20; 9:31,32. Under the gospel Is not of works. -- Ac 13:39; Ro 8:3; Ga 2:16; 3:11. Is not of faith and works united. -- Ac 15:1-29; Ro 3:28; 11:6; Ga 2:14-21; 5:4. Is by faith alone. -- Joh 5:24; Ac 13:39; Ro 3:30; 5:1; Ga 2:16. Is of grace. -- Ro 3:24; 4:16; 5:17-21. In the name of Christ. -- 1Co 6:11. By imputation of Ch”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Fall of Man, The — By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19. Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14. Man in consequence of Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49. Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath. -- Eph 2:3. Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart. -- Eph 4:18. Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31. ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 28.--BY WHAT JUDGMENT OF GOD THE ENEMY WAS PERMITTED TO INDULGE HIS LUST ON THE BODIES OF CONTINENT CHRISTIANS. (part 2): believe that God overlooked their character when He permitted acts which no one with impunity commits. For some most flagrant and wicked desires are allowed free play at present by the secret judgment of God, and are reserved to the public and final judgment. Moreover, it is possible that those Christian women, who are unconscious of any undue pride on account of their virtuous chastity, whereby they sinlessly”
Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), I, a poor sinner, confess myself before God guilty of all sins; especially: I, a poor sinner, confess myself before God guilty of all sins; especially I confess before you that I am a man-servant, a maidservant, etc. But, alas, I serve my master unfaithfully; for in this and in that I have not done what they commanded me; I have provoked them, and caused them to curse, have been negligent [in many things] and permitted damage to be done; have also been immodest in words and deeds, have quarreled with my equals, have grumbled and sworn at my mistress, ”
Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), –Answer: 2bBefore God we should plead guilty of all sins, even of those which: –Answer: 2bBefore God we should plead guilty of all sins, even of those which we do not know, as we do in the Lord's Prayer. But before the confessor we should confess those sins alone which we know and feel in our hearts.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: how, in a common operation, he is exempt from all guilt, and can justly condemn his own ministers. Hence a distinction has been invented between doing and permitting because to many it seemed altogether inexplicable how Satan and all the wicked are so under the hand and authority of God, that he directs their malice to whatever end he pleases, and employs their iniquities to execute his Judgments. The modesty of those who are thus alarmed at the appearance of absurdity might perhaps be excused, did they not endeavour to vindicate t”
Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 5 (part 1): CHAPTER 5 Of Providence 1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. 2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Makkot 9a.11: The Gemara asks: And according to your reasoning that based on the formulation of the verse one concludes that it was a sin exclusively vis-à-vis God, where Joseph says to Potiphar’s wife: “And how can I perform this great evil, and sin to God” (Genesis 39:9), may one also infer that it was a sin vis-à-vis God and not vis-à-vis man? Joseph is referring to adultery, which is punishable by execution according to the Noahide laws as well. Rather, in that case it means that although he performed a sin vis-à-vis God, his judgment is given over to the ruling of man; ”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 28 Scripture also teaches that we are justified before God through: 28 Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ’s sake. 29 Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow.”

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