Sin: Part 1

What is sin?

The Greek word we usually translate as sin in the Bible is hamartia, which is an archery term for missing the target. So, there seems to be a connotation of failing or not being adequate in some way.

Neither the prophets, nor the Apostles, nor Jesus himself give us a definition of sin, so that job has fallen upon church tradition. Early on, the church defined sin as transgression against divine law, but this is problematic for most thinking Christians because there are no laws in the New Testament, only the “law written upon our hearts” (Ez 36:26; Jer 31:33), which is an ancient way of saying that Christians don’t follow the law, but the Spirit.

Paul seems to think that sin can be relative, meaning that the Spirit might lead different Christians to different conclusions, depending on the context in which you are living out your faith. In his letter to the church in Corinth, he says: “I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but I will not be mastered by anything.” (1 Corinthians 6:12).

James seems to agree: “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” James 4:17

There is a sense amongst the Apostles that something can be a sin for me but not for you. So this means that sin and goodness are things that must be discerned. There is no simple list to follow. You must intentionally seek out what is good and what is evil.

Diversity of Thought in the Church Re: Sin.

Augustine said that sin is “a human turning inward upon themselves.”

John Piper says sin is: “The glory of God not honored. The holiness of God not reverenced. The greatness of God not admired. The power of God not praised.”

Latin American Liberation Theology defines sin as “The domination of the other and the oppression of the poor through geo-political systems of power.”

Richard Rohr defined sin as “overdoing our strengths.”

Alvin Plantinga has written my favorite definition of sin:

“Sin is the Culpable disturbance of shalom.”

Shalom is a Hebrew word that refers — not just to things being at peace — but to things being as they were created to be. Balance and mutual care and peace, and flourish and joy… everyone both pouring in and being filled up. Plantinga argues that sin is purposefully disrupting that by tilting things towards you, your people, your views and preferences. It makes others come your way; it costs them something, either their money, their peace of mind, or even their autonomy.

In this light, sin can happen anywhere and be committed by anyone at any moment. A spouse can tilt things towards themselves through selfish decisions. A child can disrupt the shalom of the entire household. An employee or an employer can make a decision that benefits themselves at the expense of others.

Paul’s Teachings on Sin

The reason Paul spends so much time on sin is because he sees sin as a grave threat to the community. Paul believes that these choices that we make — choices that disturb shalom — actually do much more than disturb the peace; they bring death.

Paul has an entire working theology of sin, how it functions, what it does, where it leads… etc. The point of the book of Romans is to teach the church in Rome how the Gospel of Jesus forms a community of peace. It’s about how to stop the fighting, the abuse, the tribalism, and the hatred. These are the things that bring death to a community.

When a community fails, when a nation descends into chaos and civil war, when a community tears itself apart, it is a death. Death of a community does not happen slowly; it does not happen at random. There are actions that bring death, and it is the people in the church that give birth to these actions that kill the life we share together. So if they want to have a healthy church, then Paul believes they need to have a working idea of sin.

Two Paths

In Romans 5, Paul identifies two different paths that a gospel community can take, one that leads to life, and one that leads to death. The first path is Adam, the first Adam. The other path is Christ, the second Adam. Each path has six ingredients (Michael Bird, Romans), and each path is antonymous of the other, like a mirror reflection that shows everything exactly opposite as it really is. For Paul, the church is given the choice between the path of Adam, fallen humanity, or Christ, restored humanity.

Adam (w/ six ingredients)

(1) The person we follow is Adam
(2) Participation with Adam causes us to sin
(3) Adam’s identity becomes ours; we are flesh people.
(4) We are guided by the law, which reveals our sin.
(5) We are declared unrighteous because of our sin.
(6) Adam’s path brings about death.

Christ (w/ six ingredients)

(1) The person we follow is Jesus
(2) Participation with Christ causes obedience and grace.
(3) Christ’s identity becomes ours; we are righteous people.
(4) We are guided by the Spirit, which lights our path.
(5) We are justified in God’s eyes by our faith.
(6) Christ’s path brings about resurrection and life.

The community at large must make a choice. The choice is between life or death. Does the community want to thrive, or does it want to die? If a church wants to choose true eternal life (ancient language for spiritual flourishing), living in God’s Shalom, and life in the path of God, then they need to understand that they are currently walking on one of these two paths as a community. The path of Jesus or Adam, of following the Spirit or the law, of grace or judgment. It is the choice of the life or the death of the community.

What Does the Path of Adam Look Like?

When we use the New Testament as a rule book to condemn or control the community, we remove the responsibility of the community to discern the path forward together (Acts 15:28). It means that instead of discernment, we have reverted to law. Instead of following the Spirit, we simply read and obey the rules. Instead of becoming people who think and act like Jesus, we become people who remain unformed on the inside, but obedient on the outside. Can we really say that we are formed into Christlikeness when we still need a list of laws to do good?

When we draw lines to say who belongs or who doesn’t around the table of communion or fellowship, we have silenced the Spirit who draws the outsider in in order so that both they and us are transformed. God works in that tension, God always brings people together who do not see things the same, so that they can learn to see things through the eyes of Jesus.

When we think that people need to behave before they belong, when we present the gospel in a way that says someone must become more conservative/progressive/capitalistic/nationalistic/etc in order to belong, we are on the path of Adam which demands effort and good works in order to fully belong.

NEXT WEEK

We will discuss how sin functions to form communities for the bad, and how the Gospel works to reverse the effects of sin on a community.

Discussion Questions

1. How does the concept of sin, particularly the idea of "missing the target," shape your understanding of what is considered sinful behavior in your life?

2. The sermon presents diverse definitions of sin from various theological perspectives, such as Augustine, John Piper, Latin American Liberation Theology, Richard Rohr, and Alvin Plantinga. Which of these definitions resonates with you the most, and why?
   Which did you disagree with or not care for?

3. Paul speaks to the idea that sin can be relative and that the Spirit might lead different Christians to different conclusions (1 Corinthians 6:12).
   How do you navigate the complexities of discerning what is good and evil in your own life and in your faith community?

4. In the sermon, it's suggested that using the New Testament as a rule book to control the community may hinder its growth and transformation. How can your faith community strike a balance between guidance from Scripture and the freedom of the Spirit to foster growth, inclusivity, and transformation?