Recognizing the Hindrance of Sin to Spiritual Transformation
Sin presents a fundamental hindrance to spiritual transformation, universally affecting humanity and manifesting in various forms that disrupt one's relationship with God [8]. The biblical understanding of sin extends beyond mere actions to encompass an inherent condition and a deliberate rebellion against divine will [3, 7].
The concept of sin is deeply rooted in biblical narratives, beginning with the account of Adam and Eve's disobedience in the Garden of Eden. Their act, described as a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters," established a pattern of preferring the creature to the Creator [6]. This initial transgression introduced sin into the human experience, leading to a state where all human beings are born with a sinful nature [3]. Psalm 51:3 articulates this profound awareness: "For I know my transgressions. My sin is constantly before me" [2]. This verse highlights not only the recognition of individual sinful acts but also the persistent presence of sin in one's consciousness.
The Apostle Paul further elaborates on the pervasive nature of sin, particularly in his letter to the Romans. one tradition asserts that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [8]. Paul describes the law as spiritual, contrasting it with his own "carnal" nature, stating, "but I am carnall, solde vnder sinne" (Romans 7:14, Geneva 1599) [1]. This passage underscores the internal struggle experienced even by those who desire to follow God's law, indicating that sin is not merely an external force but an intrinsic part of the fallen human condition. The Tyndale House commentary on Romans 1:18–3:20 emphasizes that Paul intentionally establishes the theme of universal sinfulness before introducing the concept of righteousness through faith, thereby demonstrating humanity's inability to achieve favor with God through personal actions [8].
Sin manifests in various forms, ranging from "vanity" and "all sorts of sinful acts" to deliberate rebellion [4, 7]. The Psalms describe deliberate sins as those committed with an "insolent or arrogant attitude," characterizing them as "great sin" and "rebellion" [7]. This distinction between unintentional and deliberate sin is significant, as it highlights the conscious choice to defy God's commands.
The New Testament further clarifies the nature and impact of sin. The First Epistle of John addresses the ongoing reality of sin in the lives of believers. John states, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Jamieson, Fausset & Brown interpret "have no sin" as referring to the "present state wherein believers have sin even still," encompassing both the guilt from past sins and the "corrupt old nature still adhering to us" [11]. To claim one has not sinned, even after conversion, is to "make him a liar," a severe accusation that denies the reality of ongoing human imperfection [9]. Augustine, in his Ten Homilies on the First Epistle of John, connects the confession of sins to "walking in the light," arguing that acknowledging one's sinfulness is a sign of beginning to be illuminated by truth [11].
The connection between sin and the devil is also explicitly made. "He that committeth sin is of the devil" (1 John 3:8) [5]. This does not imply that the devil creates individuals, but rather that those who imitate the devil's actions become his "child by imitating him, not by proper birth," as Augustine explains [5]. Bengel adds that from the devil, there is "not generation, but corruption" [5]. This perspective emphasizes that engaging in sin aligns one with the adversary, hindering spiritual growth and transformation.
The hindrance of sin to spiritual transformation is evident in its ability to separate individuals from God and to impede their pursuit of righteousness. Sin is presented as a rival to Christ for the human soul, with Matthew Henry noting that "Christ and sin are rivals for the soul of man" [12]. The choice between them determines one's path toward "life and death, good and evil" [12].
Despite the pervasive nature of sin, the biblical narrative also offers hope for transformation. The concept of conversion is presented as a means to overcome the hindrance of sin. James 5:20 states that "he which converteth a sinner from the error of his way; ... shall save a soul from death" [13]. Adam Clarke interprets this as bringing a backslider "back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed" [10]. John Gill clarifies that this refers to restoring a "backsliding professor" or a "bewildered believer" to the right path, thereby saving their soul from death [13]. This act of conversion, whether from a state of initial sin or from backsliding, is crucial for spiritual transformation, as it addresses the multitude of sins that hinder one's relationship with God [10].
Sources
- Romans “Romans 7:14 (Geneva1599) — For we knowe that the Law is spirituall, but I am carnall, solde vnder sinne.”
- Psalms “For I know my transgressions. My sin is constantly before me. -- Psalms 51:3”
- 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”
- James (Methodist/Wesleyan) “Adam Clarke on James 5:20: Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below. 1. Many are of opinion that t”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:8: The confession of sins is a necessary consequence of "walking in the light" (Jo1 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [AUGUSTINE]. that we have no sin--"HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the sin”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 9 (introduction): Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus la”
- James (Baptist/Reformed) “John Gill on James 5:20: Let him know,.... And observe it for his encouragement: that he which converteth a sinner from the error of his way; who is the instrument of restoring a backsliding professor, for such an one is meant by a sinner, and not a profane person; or of turning a poor bewildered believer, who is got out of the way of truth and holiness, into the right way again; or of convincing him of the error of his way, whether it be in point of doctrine, or of duty; and so of bringing him to the fold of Christ again, from whence he has strayed: shall save a soul from death; not effic”