BEREAN.AI ← Ask a Question

Using Extrabiblical Examples Without Compromising Biblical Authority

The concept of sin is foundational to Christian theology, describing humanity's rebellion against God and its consequences. The Bible consistently portrays sin not merely as isolated acts but as a pervasive condition affecting all people [1, 6].

From the earliest narratives, sin is depicted as a deliberate act of disobedience and a preference for self over God. The sin of the first pair, as described in Genesis, was not merely eating forbidden fruit but involved a love of self, dishonor to God, ingratitude, and disobedience to the Creator [4]. This initial act established a pattern of human rebellion. The Tyndale House Psalms Commentary notes that while all humans are born with a sinful nature, the wicked indulge it, whereas the godly strive against it [1]. This inherent sinful nature is further elaborated in the Jamieson, Fausset & Brown Commentary on 1 John, which distinguishes between "having no sin" (referring to the corrupt old nature) and "not sinned" (referring to the commission of actual sins) [7].

Sin is characterized in various ways throughout Scripture. It is described as "vanity" or "all sorts of sinful acts" [2]. Deliberate sins are often linked to an insolent or arrogant attitude and are equated with rebellion against God [5]. The Apostle Paul extensively addresses universal sinfulness in Romans 1:18–3:20, arguing that both Gentiles and Jews are "under sin’s power" and cannot achieve favor with God through their own actions [6]. This pervasive nature of sin means that God's anger is a "necessary response to sin," not a spontaneous emotional outburst [6].

The origin and nature of sin are further clarified by contrasting human sin with the devil's role. The Jamieson, Fausset & Brown Commentary on 1 John explains that "He that committeth sin is of the devil" [3]. However, it is crucial to note that while one who imitates the devil becomes a "child of the devil," the devil does not "beget" or "create" in the same way God does. Instead, from the devil comes corruption, not generation [3]. This distinction highlights that human sin is a choice and an imitation, not a direct creation by the devil.

The consequences of sin are far-reaching, affecting humanity's relationship with God and with each other. The biblical narrative consistently points to the need for divine intervention to address this universal problem [6]. Despite the depth of human sinfulness, the biblical message also emphasizes God's grace and the possibility of redemption through Christ [6, 8]. As the Tyndale House 1 Corinthians Commentary states, in Christ, believers are claimed by God [8].

The authority of God's word is paramount in understanding sin. While various commentaries and theological works offer valuable insights, they derive their authority from their interpretation of the biblical text itself. For instance, John Chrysostom, despite his limitations in Hebrew, approached the Septuagint as having final authority in his Old Testament expositions [9]. Similarly, John Calvin, in his Commentary on Genesis, emphasizes the building of the Church "out of ruins" and "broken fragments" as an instance of God's grace, underscoring the transformative power that addresses the consequences of sin [10]. The Jamieson, Fausset & Brown Commentary on Jeremiah reminds readers not to "measure God's power by what seems to our perceptions natural or probable," indicating that divine solutions to sin may transcend human expectations [11]. The authority given to apostles, for example, was "for edification, and not for destruction," demonstrating a divine purpose even in the exercise of power [12].

Sources

  1. 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).”
  2. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  3. 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”
  4. 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.”
  5. 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).”
  6. 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”
  7. 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”
  8. 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).”
  9. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New. The most marked peculiarity of Chrysostom as an exegete is his compar”
  10. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
  11. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 51:53: We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).”
  12. 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 10:8: For though I should boast somewhat more of our authority,.... Than as yet he had done, or used to do; or rather the sense is, should he boast of a greater authority than the false apostles, or even than the true ministers of the Gospel in common had, he should not exceed the bounds of truth and modesty; for as an apostle he not only had an authority from Christ to preach the Gospel, and administer ordinances, but also had an extraordinary power of punishing offenders, as before observed: which the Lord hath given us for edification, and not for destruction; a”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.