Originally posted by knightmeister
Errors, Transgressions, Trespasses.
"...everyone who commits sin is the slave of sin. The slave does not remain in the house forever...if you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free."
"Not everyone who says to me,'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father w at might complicate things - anybody know? - answers welcome from Atheists and Theists.
The Scriptures frequently link “error” (Heb., awon), “transgression” (Heb., pesha; Gr. parabasis), “trespass” (Gr., paraptoma), and other such terms with “sin” (Heb., chattath; Gr. hamartia). All such related terms present specific aspects of sin, forms that it takes.
Errors, mistakes, and foolishness.
Thus, awon basically relates to erring, acting crookedly or wrongly. The Hebrew term refers to a moral error or wrong, a distortion of what is right. (Job 10:6, 14, 15) Those not submitting to Gods will obviously are not guided by his perfect wisdom and justice, hence are bound to err. (Compare Isa 59:1-3; Jer 14:10; Php 2:15.) Doubtless because sin causes man to be off balance, distorting what is upright (Job 33:27; Hab 1:4), awon is the Hebrew term most frequently linked with or used in parallel with chattath (sin, missing the mark). (Ex 34:9; De 19:15; Ne 4:5; Ps 32:5; 85:2; Isa 27:9) This imbalance produces confusion and disharmony within man and difficulties in his dealings with God and with the rest of God’s creation.
The “error” (awon)
may be intentional or unintentional, either a conscious deviation from what is right or an unknowing act, a “mistake” (sheghaghah), which, nevertheless, brings the person into error and guilt before God. (Le 4:13-35; 5:1-6, 14-19; Nu 15:22-29; Ps 19:12, 13) If intentional, then, of course, the error is of far graver consequence than if by mistake. (Nu 15:30, 31; compare La 4:6, 13, 22.) Error is contrary to truth, and those willfully sinning pervert the truth, a course which only brings forth grosser sin. (Compare Isa 5:18-23.) The apostle Paul speaks of “the deceptive power of sin,” which has a hardening effect on human hearts. (Heb 3:13-15; compare Ex 9:27, 34, 35.) The same writer, in quoting from Jeremiah 31:34, where the Hebrew original spoke of Israel’s “error” and “sin,” wrote hamartia (sin) and adikia (unrighteousness) at Hebrews 8:12, and hamartia and anomia (lawlessness) at Hebrews 10:17.
Proverbs 24:9 states that “the loose conduct of foolishness is sin,” and Hebrew terms conveying the idea of foolishness are often used in connection with sinning, the sinner at times repentantly acknowledging, “I have acted foolishly.” (1Sa 26:21; 2Sa 24:10, 17) Undisciplined by God, the sinner gets tangled up in his errors and foolishly goes astray.—Pr 5:22, 23; compare 19:3.
, an “overstepping.” Sin may take the form of a “transgression.” The Greek parabasis (transgression) refers basically to an “overstepping,” that is, going beyond certain limits or boundaries, especially as in breaking a law. Matthew uses the verb form (parabaino) in recounting the question of the Pharisees and scribes as to why Jesus disciples ‘overstepped the tradition of men of former times,’ and Jesus counterquestion as to why these opposers ‘overstepped the commandment of God because of their tradition,’ by which they made Gods word invalid. (Mt 15:1-6) It also can mean a “stepping aside,” as in Judas’ ‘deviating’ from his ministry and apostleship. (Ac 1:25) In some Greek texts the same verb is used when referring to one who “goes beyond, and does not abide in the doctrine of the Anointed one.”—2Jo 9
In the Hebrew Scriptures there are similar references to sinning by persons who “overstepped,” ‘sidestepped,’ “bypassed,” or ‘passed beyond’
(Heb., avar) Gods covenant or specific orders.—Nu 14:41; De 17:2, 3; Jos 7:11, 15; 1Sa 15:24; Isa 24:5; Jer 34:18.
The apostle Paul shows the special connection of parabasis with violation of established law in saying that “where there is no law, neither is there any transgression.” (Ro 4:15) Hence, in the absence of law the sinner would not be called a “transgressor.” Consistently, Paul and the other Christian writers use parabasis (and parabates, “transgressor&rdquo
in the context of law. (Compare Ro 2:23-27; Ga 2:16, 18; 3:19; Jas 2:9, 11.) Adam, having received a direct command from God, was therefore guilty of “transgression” of stated law. His wife, though deceived, was also guilty of transgression of that law. (1Ti 2:14) The Law covenant spoken to Moses by angels was added to the Abrahamic covenant “to make transgressions manifest,” that ‘all things together might be delivered up to the custody of sin,’ legally convicting all of Adams descendants, Israel included, of sin, and demonstrating that all clearly needed forgiveness and salvation through faith in Christ Jesus. (Ga 3:19-22) Thus, if Paul had put himself back under the Mosaic Law, he would have made himself a “transgressor” again of that Law, subject to its condemnation, and would thereby have shoved aside the undeserved kindness of God that provided release from that condemnation.—Ga 2:18-21; compare 3:1-4, 10.
The Hebrew pesha
carries the idea of transgression (Ps 51:3; Isa 43:25-27; Jer 33:8) as well as that of “revolt,” which is a turning away from, or rejection of, the law or authority of another. (1Sa 24:11; Job 13:23, 24; 34:37; Isa 59:12, 13) Willful transgression, then, amounts to rebellion against God’s paternal rule and authority. It sets the will of the creature against that of the Creator, and so he indulges in revolt against God’s sovereignty, His supreme rulership.
The Greek paraptoma means, literally, “a fall beside,” hence a false step (Ro 11:11, 12) or blunder, a “trespass.” (Eph 1:7; Col 2:13) Adams sin in eating the forbidden fruit was a “transgression” in that he overstepped Gods law; it was a “trespass” in that he fell or made a false step instead of standing or walking upright in harmony with Gods righteous requirements and in support of His authority. The many statutes and requirements of the Law covenant in effect opened the way for many such trespasses because of the imperfection of those subject to it (Ro 5:20); the nation of Israel as a whole blundered as to keeping that covenant. (Ro 11:11, 12) Since all the various statutes of that Law were part of one covenant, the person making “a false step” in one point thereby became an offender and “transgressor” against the covenant as a whole and hence against all its statutes.—Jas 2:10, 11.
Since “there is no man that does not sin” (2Ch 6:36), all of Adams descendants can properly be termed “sinners” by nature. But in the Scriptures “sinners” usually applies in a more specific way, designating those who practice sin or who have a reputation of sinning. Their sins have become public knowledge. (Lu 7:37-39) The Amalekites, whom God ordered Saul to destroy, are called “sinners” (1Sa 15:18); the psalmist prayed that God would not take away his soul “along with sinners,” his following words identifying such as “bloodguilty men, in whose hands there is loose conduct, and whose right hand is full of bribery.” (Ps 26:9, 10; compare Pr 1:10-19.) Jesus was condemned by religious leaders for associating with “tax collectors and sinners,” and tax collectors were viewed by the Jews as a generally disreputable class. (Mt 9:10, 11) Jesus referred to them along with harlots as preceding the Jewish religious leaders in entry into the Kingdom. (Mt 21:31, 32) Zacchaeus, a tax collector and a “sinner” in the eyes of many, acknowledged that he had illegally extorted money from others.—Lu 19:7, 8.
Hence, when Jesus said “there will be more joy in heaven over one sinner that repents than over ninety-nine righteous ones who have no need of repentance,” he was evidently using these terms in a relative sense, for all men are by nature sinners and none are righteous in the absolute sense.—Lu 15:7, 10; compare Lu 5:32; 13:2;
Comparative Gravity of Wrongdoing.
Although sin is sin, and in any case could justly make the guilty one worthy of sins “wages,” death, the Scriptures show that God views mankind’s wrongdoing as varying in degrees of gravity. Thus, the men of Sodom were “gross sinners against God,” and their sin was “very heavy.” (Ge 13:13; 18:20; compare 2Ti 3:6, 7.) The Israelites’ making a golden calf was also called “a great sin” (Ex 32:30, 31), and Jeroboams calf worship similarly caused those of the northern kingdom “to sin with a great sin.” (2Ki 17:16, 21) Judahs sin became “like that of Sodom,” making the kingdom of Judah abhorrent in God’s eyes. (Isa 1:4, 10; 3:9; La 1:8; 4:6) Such a course of disregard for God’s will can make even one’s very prayer become a sin. (Ps 109:7, 8, 14) Since sin is an affront to Gods own person, he is not indifferent to it; as its gravity increases, his indignation and wrath are understandably increased. (Ro 1:18; De 29:22-28; Job 42:7; Ps 21:8, 9) His wrath, however, is not solely due to the involvement of his own person but is likewise stirred by the injury and injustice done to humans and particularly to his faithful servants.—Isa 10:1-4; Mal 2:13-16; 2Th 1:6-10.
Human weakness and ignorance.
God takes into account the weakness of imperfect men descended from Adam, so that those sincerely seeking Him can say, “He has not done to us even according to our sins; nor according to our errors has he brought upon us what we deserve.” The Scriptures show the wonderful mercy and loving-kindness that God has displayed in his patient dealings with men of flesh. (Ps 103:2, 3, 10-18) He also takes into account ignorance as a contributory factor in sins (1Ti 1:13; compare Lu 12:47, 48), provided such ignorance is not willful. Those who willfully reject the knowledge and wisdom God offers, ‘taking pleasure in unrighteousness,’ are not excused. (2Th 2:9-12; Pr 1:22-33; Ho 4:6-8) Some are temporarily misled from the truth but, with help, turn back (Jas 5:19, 20), while others ‘shut their eyes to the light and forget their earlier cleansing from sins.’—2Pe 1:9.