Separation from Sin in God's Redemption Plan

The concept of separation from sin is deeply rooted in the biblical narrative, where sin is understood as a fundamental obstacle to a right relationship with God. The biblical account presents sin as a pervasive reality that affects humanity, necessitating a divine response to restore people to a state of righteousness ^[7].

In the Old Testament, the idea of separation from sin is closely tied to the concept of sanctification, which involves being set apart for God's purposes. The sin offering, as described in Leviticus, was a crucial aspect of Israel's worship, providing a means for the atonement of sin and the restoration of the sinner to a state of purity ^[2]. The Psalmist's plea to be "made free from sin with hyssop" and to be "washed whiter than snow" (Psalm 51:7) reflects the deep-seated desire for cleansing from sin ^[4].

The New Testament builds upon this foundation, presenting Jesus Christ as the ultimate solution to the problem of sin. According to 1 John 3:5, Jesus was "revealed that He might take away our sins" ^[3]. This understanding is reinforced by the apostle Paul, who argues that humanity is universally sinful and unable to achieve righteousness through its own efforts (Romans 1:18-3:20) ^[7].

The process of separation from sin is multifaceted, involving both the forgiveness of sins and the transformation of the believer. Forgiveness is a fundamental aspect of God's redemption plan, as highlighted in Easton's Bible Dictionary, which notes that forgiveness involves the removal of guilt and the penalty associated with sin ^[1]. This forgiveness is made possible through the work of Christ, who provides redemption through his sacrifice (Colossians 1:14) ^[9].

Sanctification, or the process of being set apart for God's service, is another critical dimension of separation from sin. According to Torrey's Topical Textbook, sanctification involves separation to the service of God and is effected by God through the work of Christ and the Holy Spirit ^[6]. This process is not limited to the initial moment of conversion but is an ongoing work of God's grace in the life of the believer.

Different Christian traditions have nuanced understandings of the relationship between forgiveness, sanctification, and separation from sin. For instance, the Presbyterian tradition, as represented by Jamieson, Fausset & Brown, emphasizes the importance of recognizing the ongoing struggle with sin even after conversion (1 John 1:10) ^[8]. In contrast, the Baptist/Reformed tradition, as represented by John Gill, highlights the definitive nature of redemption in Christ, which includes deliverance from the power of sin (Colossians 1:14) ^[9].

The biblical narrative presents separation from sin as an essential aspect of God's redemption plan, involving both the forgiveness of sins and the transformation of the believer. Through the work of Christ and the ministry of the Holy Spirit, believers are enabled to live a life characterized by increasing separation from sin and conformity to the image of Christ.

The ultimate goal of this process is the glorification of God through the redemption of his people. As the one tradition notes, "to depart from iniquity is that which pleaseth the Lord" (Sirach 35:5) ^[5]. In this context, separation from sin is not merely a negative concept but a positive one, involving a deepening relationship with God and a growing conformity to his character.

Sources

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.)”
Smith's Bible Dictionary “Smith's Bible Dictionary: Sin Offering — The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacri”
I John “I John 3:5 (LITV) — And you know that He was revealed that He might take away our sins, and sin is not in Him.”
Psalms “Psalms 51:7 (BBE) — Make me free from sin with hyssop: let me be washed whiter than snow.”
Sirach “Sirach 35:5 (DRC) — To depart from iniquity is that which pleaseth the Lord, and to depart from injustice, is an entreaty for sins.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sanctification — Is separation to the service of God -- Ps 4:3; 2Co 6:17. Effected by God. -- Eze 37:28; 1Th 5:23; Jude 1:1. Christ. -- Heb 2:11; 13:12. The Holy Spirit. -- Ro 15:16; 1Co 6:11. In Christ -- 1Co 1:2. Through the atonement of Christ -- Heb 10:10; 13:12. Through the word of God -- Joh 17:17,19; Eph 5:26. Christ made, of God, to us -- 1Co 1:30. Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2. All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11. The Church made glorious by -- Eph 5:26,27. Should lead to Mortification of sin. -- 1Th 4:3,4. Ho”
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”
Colossians (Baptist/Reformed) “John Gill on Colossians 1:14: In whom we have redemption,.... Which is an excellent and wonderful blessing of grace saints have in and by Christ; and lies in a deliverance from sin, all sin, original and actual, under which they are held captive, in a state of nature, and by which they are made subject to the punishment of death; but through the sacrifice of Christ it is taken, and put away, finished, and made an end of; and they are freed from the damning power of it, or any obligation to punishment for it; and in consequence of this are delivered from the enslaving governing power of it by h”

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