Meaning of SIN

There are various terms used in the OT and the NT to mean "sin", "iniquity", "evil", etc., with various shades of meaning.

(a) It is important to keep in mind the biblical definition of sin: in Greek: "anomie", disorder in the sense of rejection of the very principle of the Law or the will of God, iniquity (1 Jn. 3:4, gr. text).

The translation that most Spanish versions make of this passage is unfortunate. Only the NIV translates "sin is true lawlessness," although it would be better to translate "lawlessness."

In fact, sin is "not" the mere infraction of the Law, according to this passage, but rather the rejection of God's will, living behind God's back, the mental disposition that leads the sinner to do his own will in opposition to God. to that of God.

Hence the distinction made between "sin" and "transgression", the latter being the violation of a known commandment.

From Adam to Moses, men "did not sin after the manner of Adam's transgression," but they did sin, and they died for it (cf. Rom. 5:14).

Adam had been given a specific commandment, which he disobeyed; but from Adam to Moses no specific law was given, and therefore there was no transgression; However, there was sin in the proper sense of the term, as defined, and it was sin that caused the flood.

The same distinction is what is involved in Rom. 4:15: “For the law produces wrath; But where there is no law, there is no transgression.” There may be sin, however, and it is declared that "those who have sinned without law will also perish without law" (Rom. 2:12).

The main terms used for "sin" in the NT are "hamartia", "hamartêma" and "hamartanõ", deviation from a right course; "transgression" is "parabasis", "parabatês" and "parabainõ", crossing or avoiding a limit.

(b) There is an important distinction to be made between "sin" and "sins," a distinction that must be made from the first entry of sin as a principle.

Someone's "sins" are those truly committed by this someone, and the basis of judgment, also being a demonstration that man is a slave to sin. A Christian is someone whose conscience has been purified forever by the/a sacrifice for sins; the Spirit of God has made him aware of the value of that/an offering, and therefore his sins, having been borne by Christ on the cross, will never again be put to his account by God; If he sins, God will deal with him in holy grace, on the ground of Christ's propitiation, so that he may be led to confess the sin or sins, and have the joy of forgiveness.

“Sin,” as a principle involving the alienation of all things from God since the fall of man, and seen especially in the sinful nature of man, has been judicially removed from before God at the cross of Christ.

God has condemned sin in the flesh in the sacrifice of Christ (Rom. 8:3), and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God who takes away the sin of the world" (not "the sins," as is sometimes quoted).

He will purify the heavens and the earth of sin, and as a result there will be new heavens and a new earth, in which righteousness will dwell. Although Christ tasted death for all, he is not presented as bearing the "sins" of all: His death, as regards "the sins", is specified with the words "of many", "our sins", etc. .

(c) The origin of sin was not in man, but in the devil (cf. 1 Jn. 3:8). Yes, it was introduced into the world by man, with death also entering as its penalty (cf. Rom. 5:12).

"Original sin" is a theological term that can be used to describe the fact that all human beings have inherited a sinful nature from Adam, who fell into sin through his transgression (see FALL).

(d) The universality of sin is evident. From the beginning, man has an inherited nature that inclines him to sin (Ps. 51:7; 58:4; Jb. 14:4).

Our entire being is contaminated by evil: our thoughts, actions, words, feelings, will (Gen. 6:5; 8:21; Mt. 15:19; Gal. 5:19-21; Rom. 7:14- 2. 3); There is not a single human being who is righteous before God
(1 Rom. 8:46; Pr. 20:9; Eccl. 7:20; Is. 53:6; Rom. 3:9-12, 23; 1 Jn. 1:8; 5:19), with the sole exception of the One who appeared to take away sin (Heb. 9:26; cf. 1 Jn. 3:5), the One who "never committed sin, nor was deceit found in his mouth" (1 Pet. 2:22) , the immaculate Son of God.

(e) The condemnation of sin is inevitable and terrible. According to the Law, “the wages of sin is death” (Rom. 6:23). This death and judgment extend to all men, because all have sinned (Rom. 5:12); Man is dead in his trespasses and sins (Eph. 2:1).

It is necessary for him to be born again to enter into communion with God, since man's iniquities separate him from God (cf. Is. 59:2). God will soon judge all sinners and all their actions, even the most secret ones (Eccl. 12:1, 16; Rom. 2:16).

(f) Jesus was “made sin” for us (2 Cor. 5:21). An expression like this goes beyond us; It means that Christ not only took upon Himself on the cross all the sins of the world, as our Substitute (Lev. 16:21; Isa. 53:5-6, 8, 10; 1 Jn. 2:1), but also He became, in the eyes of God, like the very expression of sin before God, made a curse for us (Gal. 3:13).

(g) The forgiveness of sins has already been acquired by Christ for those who accept his person and sacrifice on Calvary. The Lamb of God has taken away the sin of the world (John 1:29); He abolished sin by the one sacrifice of it (Heb. 9:26); His blood purifies us from all sin (1 Jn. 1:7).

The Supper is the sign of the covenant for the remission of sins (Mt. 26:28). Everyone who believes in Christ receives the remission of sins through his name (Acts 10:43).

Since God has given us his Son, God no longer treats us according to our sins (Ps. 103: 10, 12); sins, red as scarlet, become white as snow (Is. 1:18); He has cast them out after Him, and has dissolved them like a cloud (Is. 38:17; 44:22); he has thrown them to the bottom of the sea (Mi. 7:19).

He has forgotten them (MI. 7:18). They no longer exist before Him (Jer. 50:20). God's mercy demands all our praise.
(Regarding the unforgivable sin, see HOLY SPIRIT, f)

(h) Conviction of sin is one of the greatest graces that the Lord can grant us. In effect, it is the key that gives access to all the others. This conviction can only be produced by his Spirit (John 16:8).

To be justified, man must first of all be aware of the need for it. If we claim to be sinless, we lie (1 Jn. 1:8, 10); If we confess our sins, the Lord is faithful and just to forgive us our sins, and cleanse us from all unrighteousness (1 Jn. 1:9).

Unrepentant people should heed the solemn warning of God's word: "Know that your sin will overtake you" (Num. 32:23).