Using Human Examples in Biblical Teaching Without Cultural Agenda

The concept of sin in biblical teaching is foundational, describing humanity's rebellion against God and its pervasive effects. Sin is not merely an isolated act but a state of being that affects all individuals ^[1]. The Bible presents sin as originating from a deliberate act of disobedience, as seen in the account of the first human pair who chose self-will over God's command ^[4]. This initial transgression introduced a preference for the creature over the Creator, marked by ingratitude and dishonor toward God ^[4].

The nature of sin is multifaceted. It encompasses "vanity," which refers to various sinful acts ^[2]. Deliberate sins are characterized by an insolent or arrogant attitude, often stemming from rebellion against God ^[5]. The Apostle Paul emphasizes the universality of sin, stating that both Gentiles and Jews are "under sin’s power" and cannot achieve favor with God through their own actions ^[6]. This universal sinfulness is a prerequisite for understanding the theme of righteousness through faith ^[6].

Biblical texts distinguish between the state of sin and the commission of individual sins. Psalm 58:3 indicates that "all human beings are born sinners," yet the godly strive against their sinful nature, unlike the wicked who indulge it ^[1]. John's First Epistle clarifies that "He that committeth sin is of the devil," contrasting with those who practice righteousness ^[3]. Augustine, as cited in Jamieson, Fausset & Brown, explains that one becomes a "child of the devil by imitating him, not by proper birth," as the devil does not beget but corrupts ^[3].

Even after conversion, believers may still commit actual sins ^[7]. To claim "we have not sinned" is to make God a liar, a more severe deception than merely lying or deceiving oneself ^[7]. This highlights the ongoing struggle with sin even for those who have been regenerated. The "sin of our corrupt old nature" continues to adhere to individuals ^[7].

The Bible also addresses the consequences of sin and God's response to it. God's anger is depicted not as an arbitrary emotional outburst but as a necessary response to sin, a theme present throughout the Old Testament ^[6]. This divine wrath is predicted to have a decisive outpouring on human sin at the end of history ^[6].

The solution to sin is found in God's covenant. The new covenant, unlike the old, enables obedience through the Spirit's inward impulse, which produces love because of the forgiveness of sins ^[9]. This new covenant is superior because the old one "worked wrath" due to humanity's failure to regard it ^[9]. Through Christ, believers are claimed by God, and everything becomes theirs ^[8].

The concept of sin is also linked to the "word of righteousness," which refers to the Gospel ^[10]. This Gospel is not about human works of righteousness or justification by them, but about the "pure, perfect, and everlasting righteousness of Christ" ^[10]. It serves to strip individuals of their own perceived righteousness ^[10].

Finally, the importance of genuine faith is emphasized in relation to works. While some may claim to have faith without works, James argues that true faith cannot be shown or evidenced without corresponding actions ^[11]. This underscores that sin is not merely an internal state but manifests in outward behavior, and true repentance and faith are demonstrated through a changed life.

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).”
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 (Baptist/Reformed) “John Gill on Hebrews 5:12: For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel: is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousn”
James (Presbyterian) “Jamieson, Fausset & Brown on James 2:18: "But some one will say": so the Greek. This verse continues the argument from Jam 2:14, Jam 2:16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)." show me thy faith without thy works--if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jam 2:14, "say") faith without works. "Show" does not me”

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