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Human Hearts Tendency to Make Excuses in Sin

The human heart's tendency to make excuses for sin is a pervasive theme in biblical theology, rooted in the understanding of humanity's fallen nature and the inherent inclination towards self-justification. Sin is defined as "any want of conformity unto or transgression of the law of God" [2], encompassing both outward actions and the inward state of the soul [2]. This inherent sinfulness leads individuals to rationalize their actions, often obscuring the true nature of their transgressions.

The Bible consistently portrays the heart as the center of human life and spiritual activity [6]. It is from the heart that evil springs, as seen in passages like Matthew 15:19-20, which states that "out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander" [4]. This internal inclination towards sin is present from birth; Psalm 58:3 notes that "all human beings are born sinners" [8]. This innate corruption means that sin is not merely an external act but an internal disposition, "woven into our nature" and "bound" to the heart [14].

One significant reason for the tendency to make excuses is the delay in divine judgment. Ecclesiastes 8:11 observes, "Because sentence against an evil deed is not carried out quickly, the heart of ⌞humans⌟ fills up within them to do evil" [1]. This delay can foster a false sense of security, leading individuals to believe they can escape consequences or that their actions are not truly offensive to God. This contributes to a mindset where self-justification becomes easier.

The concept of self-righteousness is closely linked to the tendency to make excuses. Self-righteousness is described as a human inclination that is "hateful to God" [7]. Those who are self-righteous often seek to justify themselves before others and even before God, rejecting God's righteousness in favor of their own perceived goodness [7]. This can manifest as an attempt to minimize one's own faults while condemning others [7]. Such individuals may audaciously approach God, believing their own efforts are sufficient, rather than acknowledging their need for divine mercy [7]. The prophet Isaiah describes human righteousness as "filthy rags," highlighting its inadequacy before God [7].

The first instance of sin in Genesis 3 illustrates this tendency to make excuses. After Adam and Eve disobeyed God, they immediately attempted to shift blame. Adam blamed Eve and, implicitly, God for giving him Eve, while Eve blamed the serpent [10]. This act of "cajoling by flattering lies" demonstrates a fundamental human response to guilt: to avoid personal responsibility [10]. The sin itself was not merely eating a fruit but represented a deeper "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [10].

Sin is not always a simple mistake; deliberate sins are often committed with an "insolent or arrogant attitude" [11]. This suggests a conscious choice to defy God's will, which then necessitates a form of self-deception or excuse-making to alleviate the internal conflict. The "great sin" is identified as rebellion [11]. When individuals commit sin, they are described as being "of the devil," not by birth, but by imitation, as "whoever imitates the devil becomes a child of the devil" [9]. This connection to the devil further emphasizes the deceptive nature of sin and the excuses that accompany it.

The New Testament further develops this understanding of universal sinfulness. Paul, in Romans 1:18–3:20, argues that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [12]. God's anger is not an arbitrary emotional outburst but a "necessary response to sin" [12]. This universal condition of sinfulness means that all humanity is prone to making excuses, as it is a natural defense mechanism against the recognition of guilt and the fear of divine judgment.

The concept of "malice" also highlights the internal nature of sin and its connection to the heart. Malice "springs from an evil heart" and is incompatible with the worship of God [4]. Those filled with malice may speak with it, live in it, and even conceive it [4]. This internal corruption naturally leads to actions that require justification in the eyes of the sinner.

The only way to address this deep-seated tendency to make excuses and the sin it covers is through divine intervention. Forgiveness of sin is a "peculiar prerogative of God" and is offered freely through the gospel [5]. It involves God absolving the sinner from condemnation and removing the guilt of sin "on account of the work of Christ" [5]. This expiation, or covering of sin, is achieved through Christ's vicarious satisfaction, where punishment falls on a substitute rather than the sinner [3]. The "cover or lid of the ark" (the hilasterion) in the Old Testament symbolized this covering of sin, making God "propitious" to his people [3].

Confession of sin is a crucial step in overcoming the tendency to make excuses. If individuals "confess our sins," humbling themselves before God and acknowledging their iniquity, God is "faithful" to his promise of mercy and "just" because Christ has atoned for sins [15]. This act of confession not only leads to forgiveness but also to cleansing "from all unrighteousness," addressing both the guilt and the impurity of sin [15]. Conversely, denying one's sin is presented as a serious error; 1 John 1:10 states, "If we say that we have not sinned, we make him a liar" [13]. This denial is a form of self-deception that prevents true reconciliation with God [13].

Sources

  1. Ecclesiastes “Ecclesiastes 8:11 (LEB) — Because sentence against an evil deed is not carried out quickly, the heart of ⌞humans⌟ fills up within them to do evil.”
  2. 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,”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Expiation — Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be "covered" by vicarious satisfaction. The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became "propitious" to them. The idea of vicarious expiation runs thro”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Malice — Springs from an evil heart -- Mt 15:19,20; Ga 5:19. Forbidden -- 1Co 14:20; Col 3:8; Eph 4:26,27. A hindrance to growth in grace -- 1Pe 2:1,2. Incompatible with the worship of God -- 1Co 5:7,8. Christian liberty not to be a cloak for -- 1Pe 2:16. Saints avoid -- Job 31:29,30; Ps 35:12-14. The wicked Speak with. -- 3Jo 1:10. Live in. -- Tit 3:3. Conceive. -- Ps 7:14. Filled with. -- Ro 1:29. Visit saints with. -- Ps 83:3; Mt 22:6. Pray for those who injure you through -- Mt 5:44. Brings its own punishment -- Ps 7:15,16. God requites -- Ps 10:14; Eze 36:5. Pun”
  5. 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.)”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Heart — According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. "Heart" and "soul" are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case. The heart is the "home of the personal life," and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6; Ps. 11:2; 78:72), pious and good (Luke 8:15), etc. In these and such passages the word "soul" could not ”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Righteousness — Man is prone to -- Pr 20:6; 30:12. Hateful to God -- Lu 16:15. Is vain because our righteousness is But external. -- Mt 23:25-28; Lu 11:39-44. But partial. -- Mt 23:25; Lu 11:44. No better than filthy rags. -- Isa 64:6. Ineffectual for salvation. -- Job 9:30,31; Mt 5:20; Ro 3:20. Unprofitable. -- Isa 57:12. Is boastful -- Mt 23:30. They who are given to Audaciously approach God. -- Lu 18:11. Seek to justify themselves. -- Lu 10:29. Seek to justify themselves before men. -- Lu 16:15. Reject the righteousness of God. -- Ro 10:3. Condemn others. -- ”
  8. 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).”
  9. 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”
  10. 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.”
  11. 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).”
  12. 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”
  13. 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”
  14. Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 22:15: We have here two very sad considerations: - 1. That corruption is woven into our nature. Sin is foolishness; it is contrary both to our right reason and to our true interest. It is in the heart; there is an inward inclination to sin, to speak and act foolishly. It is in the heart of children; they bring it into the world with them; it is what they were shapen and conceived in. It is not only found there, but it is bound there; it is annexed to the heart (so some); vicious dispositions cleave closely to the soul, are bound to it as the cion to the stock into whi”
  15. 1 John (Methodist/Wesleyan) “Adam Clarke on 1 John 1:9: If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, Psa 32:5; Pro 28:13; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus. And to cleanse us from all unrighteousness - Not only to forgive the sin, but to”
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