Using Cultural-Specific Examples to Highlight Universal Biblical Principles
The concept of sin is a universal biblical principle, though its manifestations and human understanding of it can be illuminated through various cultural lenses. The Bible consistently presents sin as a fundamental human condition, impacting all individuals regardless of their background [6, 1].
From the earliest accounts, sin is depicted not merely as an action but as a state of being. Psalm 58:3 states that "All human beings are born sinners" [1]. This innate inclination towards sin is further elaborated in the Genesis narrative, where the first sin is characterized as more than just eating forbidden fruit; it represents "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" [4]. This foundational understanding highlights sin as a rebellion against God [5].
The universality of sin is a core tenet in Christian theology. Paul, in Romans, emphasizes that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [6]. This pervasive nature of sin means that God's anger is a "necessary response to sin," not merely an emotional outburst [6]. The Old Testament frequently portrays God's anger in response to human transgression, and it anticipates a future outpouring of wrath against sin [6].
Sin is also understood as a deviation from God's righteous standards. Proverbs 30:8 links "vanity" with "all sorts of sinful acts" [2]. The apostle John distinguishes between the state of having sin and the act of committing sin. To claim "we have no sin" is to deceive oneself, referring 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" [7]. To claim "we have not sinned" is to deny the commission of actual sins, even after conversion, and makes God a liar [7].
The origin of sin is attributed to the devil. John states that "He that committeth sin is of the devil," contrasting this with those who "doeth righteousness" [3]. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that while one can become a "child of the devil by imitating him," the devil does not "beget" or "create any" in the same way God begets [3]. Bengel further notes that "from the devil there is not generation, but corruption" [3]. This emphasizes that sin is not a created entity but a corrupting force.
Despite the universal nature of sin, the Bible also presents a universal solution: redemption through Christ. The book of Revelation depicts a multitude from "every kindred, and tongue, and people, and nation" singing a "new song" of redemption to God [10]. This gathering of the "election-church" from across the world signifies that the redemptive work of Christ transcends cultural and national boundaries, offering salvation to all who are claimed by Him [8, 10]. The practical application of these principles calls believers to live as "the salt of the earth" and "the light of the world," demonstrating the transformative power of God's grace in their lives [9].
Sources
- 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).”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:13: We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed--without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mat 5:11). And now, continuing t”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 5:9: sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song." us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God." out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations. kindred . . . tongue . . . people . . . nation--Th”