Thinking About Sinful Intentions and Their Consequences

Understanding Sinful Intentions and Their Consequences

The concept of sinful intentions and their consequences is deeply rooted in biblical teachings and has been explored by various Christian traditions. The biblical anchor for this concept is found in passages that link sin to the heart's intentions and thoughts.

According to the biblical text, sin is not limited to outward actions but includes the inward state and habit of the soul ^[6]. Isaiah 59:7 describes the wicked as having "feet that run to evil, and hasten to shed innocent blood; their thoughts are thoughts of iniquity" ^[1]. This passage highlights the connection between sinful intentions and actions. The Psalmist also acknowledges the inward nature of sin, confessing, "Against you, you only, have I sinned, and done that which is evil in your sight" ^[3].

The inward nature of sin is further emphasized in the New Testament. Jesus teaches that "out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander" [Mt 15:19, not directly cited but referenced in 2]. The apostle Paul writes that "the mind set on the flesh is hostile toward God" and that "those who are in the flesh cannot please God" [Rom 8:7-8, not directly cited but referenced in 14]. This understanding underscores that sinful intentions are a fundamental aspect of human sinfulness.

The consequences of sinful intentions are multifaceted. One tradition interprets this as leading to further sin and separation from God. For instance, the thoughts of the unrenewed heart are considered sinful ^[2]. The Reformed tradition, as represented by Charles Hodge, emphasizes that sin is not only an act but also a state of being, and it is the object of God's wrath and indignation ^[10].

The Catholic Scholastic tradition, as seen in Aquinas' Summa Theologica, discusses the aggravation of sin based on its consequences. Aquinas argues that harm resulting from a sin can aggravate it, especially when the harm is foreseen and intended ^[7]. This nuanced understanding highlights the complexity of evaluating sinful intentions and their consequences.

In the Patristic tradition, Hermas is quoted as saying that "the thoughts of a righteous man should be righteous" and that entertaining wicked thoughts brings about death and captivity ^[9]. Augustine also reflects on the judgment of the mind, suggesting that one is judged in the faculty of judgment where they have sinned ^[11].

The Jewish Rabbinic tradition, as represented in the Babylonian Talmud, discusses the liability for sin based on intention and knowledge. It distinguishes between intentional and unintentional sin, emphasizing the role of prior knowledge in determining liability ^[8].

The consequences of sinful intentions are not only spiritual but also relational and communal. Sinful intentions can lead to actions that harm others, as seen in the examples of malice and its effects ^[4]. The biblical text warns against the hardening of the heart and the darkening of the mind, which can result from persistent sinful intentions ^[5].

In conclusion, sinful intentions are considered a fundamental aspect of sin in various Christian traditions. The consequences of these intentions are far-reaching, affecting not only the individual but also their relationships with others and with God. Understanding the biblical and historical perspectives on sinful intentions provides insight into the complex nature of sin and its consequences.

The biblical text remains a foundational source for understanding sinful intentions, emphasizing their inward nature and the consequences that follow. As the Psalmist confessed, acknowledging and repenting of sinful intentions is crucial for restoration and reconciliation with God ^[3].

Sources

Isaiah “Pedes eorum ad malum currunt, et festinant ut effundant sanguinem innocentem ; cogitationes eorum cogitationes inutiles : vastitas et contritio in viis eorum. -- Isaiah 59:7”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sin — Is the transgression of the law -- 1Jo 3:4. Is of the devil -- 1Jo 3:8; Joh 8:44. All unrighteousness is -- 1Jo 5:17. Omission of what we know to be good is -- Jas 4:17. Whatever is not of faith is -- Ro 14:23. The thought of foolishness is -- Pr 24:9. All the imaginations of the unrenewed heart are -- Ge 6:5; 8:21. Described as Coming from the heart. -- Mt 15:19. The fruit of lust. -- Jas 1:15. The sting of death. -- 1Co 15:56. Rebellion against God. -- De 9:7; Jos 1:18. Works of darkness. -- Eph 5:11. Dead works. -- Heb 6:1; 9:14. The abominable thing that Go”
Psalms “Against you, and you only, have I sinned, and done that which is evil in your sight; that you may be proved right when you speak, and justified when you judge. -- Psalms 51:4”
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”
Torrey's Topical Textbook “Torrey's Topical Textbook: Blindness, Spiritual — Explained -- Joh 1:5; 1Co 2:14. The effect of sin -- Isa 29:10; Mt 6:23; Joh 3:19,20. Unbelief, the effect of -- Ro 11:8; 2Co 4:3,4. Uncharitableness, a proof of -- 1Jo 2:9,11. A work of the devil -- 2Co 4:4. Leads to all evil -- Eph 4:17-19. Is consistent with communion with God -- 1Jo 1:6,7. Of ministers, fatal to themselves and to the people -- Mt 15:14. The wicked are in -- Ps 82:5; Jer 5:21. The self-righteous are in -- Mt 23:19,26; Re 3:17. The wicked wilfully guilty of -- Isa 26:11; Ro 1:19-21. Judicially inflicted -- Ps 69:23; Isa 29:10”
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,”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Comparison of One Sin with Another, Art. 8: Article: Whether sin is aggravated by reason of its causing more harm? I answer that, Harm may bear a threefold relation to sin. Because sometimes the harm resulting from a sin is foreseen and intended, as when a man does something with a mind to harm another, e.g. a murderer or a thief. In this case the quantity of harm aggravates the sin directly, because then the harm is the direct object of the sin. Sometimes the harm is foreseen, but not intended; for instance, whe”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 68b.3: And Munbaz deliberated before Rabbi Akiva as follows: Since one who commits a transgression intentionally is called a sinner in the Torah and one who commits a transgression unwittingly is called a sinner, just as one who commits the transgression intentionally is liable for punishment only in a case where he had prior knowledge that it was prohibited, so too, one who commits the transgression unwittingly is liable to bring a sin-offering only in a case where he had prior knowledge. However, the action of one who had no prior knowledge at all is not considered”
Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. I. (part 2): There is sin in such a case, and the sin is great," said she; "for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens,(10) and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world,(11) and glory in their riches, and look not forward to the blessing”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 44: sin and all sin, everything which bears its nature, is not only hateful in the sight of a holy God, but is the object of his wrath and indignation, the just ground for the infliction of punishment. This is admitted, and cannot be denied. The only question is, What is necessary in order to the sense of guilt as it exists in the conscience? Or, What is required to constitute anything a just ground of punishment in the sight of God? Is it sufficient that the thing itself should be sinful? Or, Is it necessary that it should be due to our own ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — TO DEOGRATIAS, MY BROTHER IN ALL SINCERITY, AND MY FELLOW-PRESBYTER, AUGUSTIN SENDS GREETING IN THE LORD. (part 19): eyes by which thou hast sinned, in them hast thou deserved to be punished." For every one uses the judgment of his own mind, according as it is good or evil, for doing good or for doing evil. Wherefore it is not unjust that he be judged in that in which he judges, that is to say, that he suffer the penalty in the mind's faculty of judgment when he is made to endure those evils which are the consequences of the sinful judgment of hi”

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