Using Cultural Examples in Biblical Interpretation Without Compromise

The concept of sin in biblical interpretation encompasses a range of actions and states of being that are contrary to God's will, often understood through cultural examples and theological distinctions. Sin is not merely an outward act but can also involve an inward disposition or nature ^{[2, 8]}.

The Bible presents sin as a universal human condition. All human beings are born with a sinful nature, though the godly strive against it while the wicked indulge it ^[2]. Paul emphasizes this universality in Romans, stating that both Gentiles and Jews are under sin's power and cannot achieve favor with God through their own actions ^[7]. This inherent sinfulness is often traced back to the first sin committed by Adam and Eve, which involved disobedience, ingratitude, and a preference for the creature over the Creator ^[5].

Different categories of sin are identified in biblical texts. Deliberate sins are characterized by an insolent or arrogant attitude and are considered acts of rebellion ^[6]. The term "vanity" can refer to various sinful acts ^[3]. There is also a distinction between having a sinful nature and committing actual sins. Even after regeneration and conversion, individuals may still commit sins, and denying this is seen as making God a liar ^[8]. Augustine, as cited in a commentary tradition, distinguishes between being "born of God" and being "of the devil," noting that while God begets, the devil corrupts; one becomes a child of the devil by imitation, not by birth ^[4].

God's response to sin is consistently depicted as anger, which is not a spontaneous emotional outburst but a necessary reaction from a holy God ^[7]. The Old Testament frequently illustrates God's anger and foretells a decisive outpouring of wrath against human sin at the end of history ^[7].

Despite the pervasive nature of sin, the biblical narrative also highlights God's provision for dealing with it. The new covenant, for instance, is described as superior to the old because it enables obedience through the Spirit's inward impulse, which arises from the forgiveness of sins ^[13]. Christ is presented as an example of liberality, and his sacrifice is understood to claim believers for himself, and through him, for God ^{[1, 9]}. The High Priest, Jesus, is able to sympathize with humanity's temptations, having been tested in every way, yet without sin ^[14]. This sympathy provides motivation for believers to hold fast to their profession ^[14].

The interpretation of biblical texts sometimes involves understanding how ancient cultural contexts inform the meaning of sin. For example, the Septuagint, a Greek translation of the Old Testament, sometimes differs from the Hebrew text, and the New Testament writers, like Paul, handle these texts with independence, presenting divine truth in various aspects ^[11]. This suggests an awareness of different linguistic and cultural expressions of theological concepts. Early Christian writers, such as John Chrysostom, also engaged with the cultural and rhetorical conventions of their time, as seen in his homilies which sometimes omit traditional Pauline introductory thanksgivings when addressing audiences potentially prejudiced against him ^{[10, 12]}.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
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”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:12: vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same-- (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. s”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”

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