Using Everyday Examples in Biblical Teaching Without Cultural Bias

Sin, in a biblical context, refers to any thought, word, or deed that goes against God's will or law ^{[3, 5]}. It is understood as a universal human condition, affecting all individuals from birth ^[2]. The Bible presents sin not merely as isolated acts but as a fundamental rebellion against God ^[6].

The concept of sin is foundational to understanding biblical theology. Paul, in his letter to the Romans, emphasizes the universal sinfulness of humanity, stating that both Gentiles and Jews are "under sin's power" and cannot earn God's favor through their own actions ^[7]. This universal condition means that God's anger is a necessary response to sin, not an arbitrary emotional outburst ^[7]. The Old Testament frequently depicts God's anger in response to human transgression and predicts a future outpouring of wrath against sin ^[7].

Biblical texts describe various facets of sin:

Origin and Nature The first sin, as described in Genesis, involved disobedience to God's command, characterized by self-love, dishonor to God, ingratitude, and a preference for the creature over the Creator ^[5]. Psalm 58:3 indicates that all human beings are born sinners, though the godly strive against their sinful nature while the wicked indulge it ^[2].
Deliberate vs. Unintentional While all sin is contrary to God, some passages distinguish between deliberate acts of sin and other forms. An individual who commits deliberate sins does so with an "insolent" or "arrogant" attitude, which is seen as rebellion ^[6].
Consequences Sin separates humanity from God. The old covenant, for instance, "worked wrath" because people did not regard it ^[10]. The New Testament, however, introduces a new covenant where God enables obedience through an inward impulse of the Spirit, stemming from the forgiveness of sins ^[10].
Relationship to the Devil The First Epistle of John states that "He that committeth sin is of the devil" ^[4]. This does not imply a literal birth from the devil, but rather that those who imitate the devil become his children through their actions ^[4]. As Augustine noted, "From the devil there is not generation, but corruption" ^[4].
Ongoing Struggle Even after conversion, believers may still commit actual sins ^[8]. To claim "we have no sin" is to deceive oneself, and to claim "we have not sinned" is to make God a liar ^[8]. This highlights the ongoing struggle against sin even for those who are regenerated.
Liberality as an Antidote In contrast to sin, the Bible promotes virtues such as liberality, which is pleasing to God and characteristic of saints ^[1]. Liberality should be exercised in service to God, toward other believers, servants, the poor, strangers, and even enemies ^[1]. It involves giving alms and relieving the destitute ^[1]. However, liberality without love is considered unprofitable ^[1].

The concept of sin is also contrasted with righteousness, which is achieved through faith ^[7]. In Christ, believers are claimed by God, signifying a new relationship where they are no longer defined by sin but by their connection to God ^[9]. The new birth, a concept Jesus discussed with Nicodemus, is essential for understanding the kingdom of God, though its nature can be difficult to grasp, even for religious teachers ^[11]. The Bible warns against being "carried about with divers and strange doctrines" that deviate from the unified truth of Scripture concerning God's perfections and Christ's person and offices ^[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).”
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”
John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”

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