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Bible verses about Sin of Omission
(From Forerunner Commentary)

Genesis 3:17   (Go to this verse :: Verse pop-up)

Neither of the other two curses contains such a lengthy reason for God's pronouncement.

Why God does this probably lies in the fact that Adam was not deceived when he sinned (I Timothy 2:14). God saw the need to explain to him why he was being cursed so that Adam would not repeat the grievous error again. Events had deteriorated much too far already, and this preamble is an attempt to shore up the damage by pinpointing to Adam the cause of the problem.

God's reason for Adam's curse comes in two parts: 1) He obeyed Eve, and 2) he disobeyed God. He sinned by doing something he should not have done, as well as by not doing what he should have done! Like most sins, his was an act of commission and omission.

God first exposes Adam's abdication of his leadership role in the marriage. Though Ephesians 5:21 says to "[submit] to one another in the fear of God," Adam yielded to his wife in an area he knew God had specifically commanded them to do otherwise. He should have led, not followed.

Genesis 3 provides no explanation for why Adam followed her lead; verse 6 tersely says, "She also gave to her husband with her, and he ate." It suggests he weakly acquiesced to do her bidding with a "whatever you say, dear" attitude. He chose to appease her rather than correct her.

Then God reminds him that he had directly disobeyed His very clear command: "Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die" (Genesis 2:16-17). God's words in Genesis 3:17 cut straight to the heart of the matter. However Adam had justified to himself that he could eat the forbidden fruit, he had still committed sin in God's eyes.

As the wording suggests, the two reasons go together; it is an Old Testament pre-statement of Peter's words to the Sanhedrin in Acts 5:29: "We ought to obey God rather than men." God's commands take precedence over any words, acts, or persuasions to the contrary - even if they are delivered by a beautiful, naked woman offering to feed us fruit!

Richard T. Ritenbaugh
The First Prophecy (Part Three)


 

Zephaniah 1:12   (Go to this verse :: Verse pop-up)

Pictured as holding aloft a lamp as He walks, God searches through the city—Jerusalem, Zion—shining a light to reveal everyone to His judgment. No one escapes the judgment of God. Who is He looking for in particular? He looks for complacent men, like the Laodicean. Just as Hosea uses wine to illustrate the principle (Hosea 4:6, 11-12), Zephaniah also mentions wine though it is obscured in the translation: the words "settled in complacency" are literally "settled on their lees" like the dregs of wine (cf. the footnote on this verse, NKJV)!

Again, the prophet speaks of a prosperous people who had deluded themselves into believing that their physical wealth meant that they were equally rich spiritually. As the years passed, their relationship with God had diminished into lip service and complacency. When God describes them saying things "in their heart," He means a reasoning process that happens internally. A person could not see it with his eyes, but the attitude cannot be hidden from the Judge walking the city with the lamp of truth.

In today's parlance we call their problem "sins of omission." Like the Laodicean, the religious Jew of that day was not on the streets committing horrible crimes like murder or rape or armed robbery. These verses speak about the thousands and thousands of ordinary people who were stagnant and indifferent toward their relationship with God. Their problem was not what they did, but what they did not do.

Nor does God accuse the Laodicean of the more apparent sins in Revelation 3. He is angry with him because of what he is not doing! He is not a true and faithful witness, and indeed cannot be, because of his poor judgment in prioritizing his life. In focusing on his selfish pursuits and self-centeredness, he leaves God almost completely out of his life. Still, he bears the name of God, attends Sabbath services, and at least in a superficial way, worships God on the Sabbath. Yet the relationship is growing cold as he fails to seek Him earnestly as in courtship.

John W. Ritenbaugh
The World, the Church and Laodiceanism


 

1 Timothy 2:3-4   (Go to this verse :: Verse pop-up)

If it is God's will that we be saved and grow in the grace and the knowledge of Jesus Christ, why is it so hard? If God is working with us, should this not be easy? Our first response to this is very likely, "Well, I guess it's just that I am so evil"; "It must be human nature"; or "I'm so bad God must not be hearing my prayers." Some get so weary with the difficulty that they say, "God will just have to take me as I am."

All these justifications may indeed be factors, but they are not precisely correct because most of us have some besetting sin or sins that we fail miserably to overcome time after time. Why, if it is God's will, do we not overcome them more easily?

The sin need not be easily recognizable by others, as Paul writes to Timothy that "some men's sins are clearly evident" (I Timothy 5:24). It can be a hidden sin, though we are well aware of it, know it is evil, and feel constant guilt and self-condemnation because of our weakness before it.

It can be a sin of omission and not a sin of commission, in which one is directly guilty of bringing loss or pain upon another. Perhaps the failing concerns acts of kindness or mercy that we have frequently and consistently failed to do to relieve another's burden, but we know of it and are convicted of its seriousness.

This is the key to understanding why spiritual growth is so hard. Consider one's original conversion. Why did this even occur? Romans 2:4 says, "Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance." This happened only because God was revealing Himself and making us conscious of factors of life we had never before felt with that force. It moved us to repent and throw ourselves on His mercy. In reality, it was the only option He held open to us because we felt powerless to go in any other direction. Can we overcome death? The key is our awareness of powerlessness as the first essential element to spiritual growth.

In II Corinthians 12:10, Paul makes this point. "Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong." In chapter 13:4, he adds emphasis to this by saying, "For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you." Just as a prerequisite to conversion is recognizing and acknowledging our utter failure in the face of sin and death, so also is a deep consciousness of our frailty required in the face of overcoming and growth in following God's way and glorifying Him.

Without this overriding sense of dependence, we will never turn to God in the first place. Without this sense of need, we will not continuously turn to Him because our passivity in this will declare that in reality, like the Laodiceans, we think we need nothing and are sufficient unto ourselves. We will be like the confident Peter, who, boasting that unlike others he would never desert Christ, immediately fell flat on his face in spiritual failure. The secret of growth in Christian character largely lies in realizing our powerlessness and acknowledging it before God.

Perhaps John 15:5 will now have more meaning. Jesus says, "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing." It does not mean that without Him we could never design an automobile or send a rocket to the moon. It means that we could produce nothing of a true, godly, spiritual nature within the calling of God that truly glorifies Him.

Just in case we think He is saying more than He really means, think about the following commands. Jesus says in Matthew 5:44, "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you." He adds in Matthew 6:31, "Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'" If these are challenging, try I Corinthians 15:34: "Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame."

We have a long way to go. It is time to stop playing church—realizing that judgment is now on us—and turn to God with all our heart. He promises that, if we do this, He will hear from heaven and respond. We must constantly keep in mind that God is the Potter with the power to mold and shape as He wills. As the clay, our job is to yield, realizing even the power to submit comes from Him.

To understand this from an even broader perspective, we must consider how mankind has acted in its relationship with God beginning with Adam and Eve. They said, "God, stay out of our lives. We don't need you. We will do this ourselves." Therefore, rather than choosing from the Tree of Life, they chose from the Tree of the Knowledge of Good and Evil. All mankind has copied this approach down to the Laodiceans, who say they are rich and increased with goods and need nothing. It will continue even to those who will curse and blaspheme God during the final plagues in the Day of the Lord (Revelation 16:21).

John W. Ritenbaugh
The Sovereignty of God and Human Responsibility: Part Eleven


 

Hebrews 2:1-3   (Go to this verse :: Verse pop-up)

Jesus Christ, the living Head of His church, here warns against neglect—drifting away. Neglect is not deliberate. It is not willful. It is not intentional sin. It is something that happens because of familiarity, or distraction, caused by one having too many things going in one's life.

It says that we are to "give the more earnest heed." We are warned not to forsake the assembling of ourselves together (Hebrews 10:25). In the message to the Hebrews, the Sabbath plays a central role. We can already begin to see in chapter 2 that part of the problem these people had was that they were neglecting the things they had heard.

It was not deliberate or willful. But they were people who were drifting away. They were not making the effort towards perfection. God noticed this because it was His church, His sons and daughters, and He cares! So He sent them perhaps the strongest message in the entire Bible. Hebrews 10 is arguably the most powerful chapter in God's Word. From what we see, the Sabbath was being neglected. We have to "give the more earnest heed" so that we do not lose sight of the things that were given to us.

John W. Ritenbaugh
The Fourth Commandment (Part 4)


 

James 4:17   (Go to this verse :: Verse pop-up)

Sin is missing the mark of what God wants us to do. II Timothy 3:7 speaks of "always learning, and never able to come to the knowledge of the truth." This verse is the negative way of phrasing the same concept. We have all the knowledge about what to do and how to live righteously, but if we fail to do it, to put it into practice, it is sin to us. It becomes a selfish pursuit of knowledge, and we are missing the reason that God gave it to us. The word sin is hamartia: missing the point, missing the mark. James 1:27 says, "Pure and undefiled religion . . . is . . . to visit orphans and widows in their troubles, and to keep oneself unspotted from the world." Notice what he puts first: Pure religion is helping those who are in need, showing your love to them, and then it is keeping oneself pure. Remember, the knowledge God gives us is predominantly and ultimately practical, useful, helpful, outgoing.

Richard T. Ritenbaugh
It Takes a Church


 

1 John 3:4   (Go to this verse :: Verse pop-up)

It is easy for us to think of sin only in terms of I John 3:4. It is, however, a good place to begin. Sin is directly connected to breaking laws. "Law," especially in the Old Testament, frequently means the broader term "instruction." Thus, we have more to consider as sin than just the breaking of a specific law. However, sin is not a complicated concept.

Numerous terms in both Old and New Testaments describe sin, but collectively they all give the same sense: to deviate from a way, path, or law; to fail to live up to a standard. We find two of these words, translated as "trespasses" and "sins," in Ephesians 2:1: "And you He has made alive who were dead in trespasses and sins."

Trespasses, from the Greek paraptoma, means "to go off a path, fall or slip aside." When it is applied to moral and ethical issues it means to deviate from the right way, to wander. Sins, the Greek hamartia, is generally associated with military usage and means to "miss the mark." It indicates failing to make a bull's-eye. In moral and ethical contexts, it means to fail of one's purpose, to go wrong, or to fail to live according to an accepted standard or ideal. Sin is the failure to be what we ought to be and could be.

The Hebrew equivalents of hamartia and paraptoma are chata and asham, respectively. In Hebrew, asham comes closest to meaning the actual breaking of a law; in Greek, it is anomos. Both of these will sometimes be translated "iniquity" or "lawlessness." (See E. W. Bullinger, The Companion Bible, appendices 44 and 128.)

When we understand the terms God inspired to describe sin, we can easily see why sin is so universal. Because the robber, murderer, drunkard, rapist, and child-abuser are so obviously evil, we readily agree that they are sinners. In our hearts we consider ourselves to be respectable citizens since we do none of these things. These terms, though, bring us face to face with the reality of sin—that it is not always obvious. Sin is not confined to external conduct. Sometimes it is buried within one's heart and very cleverly concealed from all but the most discerning.

The ministry has not invented sin; it is part of the territory Christianity covers. Christianity is a way of life from God that reaches into every facet of life. The central idea of sin is failure. We sin when we fail to live up to the standards of this way of life that God established and revealed through His prophets, apostles and Jesus Christ, the Chief Revelator.

As such, sin reaches into marital relationships, childrearing, cleanliness, clothing, hospitality, health, employment—even how we drive our automobiles. It involves itself in the entire gamut of human attitudes such as pride, envy, anger, hatred, greed, jealousy, resentment, depression, and bitterness. In the New Testament, the biblical writers always use hamartia in a moral and ethical sense, whether describing commission, omission, thought, feeling, word, or deed.

John W. Ritenbaugh
What Sin Is & What Sin Does


 

1 John 5:16-17   (Go to this verse :: Verse pop-up)

The concept in these two verses provides a foundation for showing that the Bible clearly categorizes sin in a number of different ways.

First, we must define a few terms. Psalm 119:172 says, "All Your commandments are righteousness." What does the word righteousness mean? It is an Old English word that we still use today, especially in religion. It is slowly being replaced by the word rectitude. Righteousness is a combination of two words, right, meaning "correct," and wise, although it is not spelled anything like our modern word wise. Wisdom is "right application," that is, "right doing." Righteousness, then is "right doing." "All Your commandments are right doing." All unrighteousness—all wrongdoing—is sin.

I John 3:4 reads, "Sin is the transgression of the law." We need to define transgression. Transgress means "to go beyond the limit," "to violate," giving us a broad foundation for understanding this. Sin, then, can be defined as "going beyond the limit of what the law allows." Righteousness is applying the law's letter and/or its intent!

Quite a number of words—Hebrew and Greek—are translated into this single English word sin. A general element that is present in all sin, regardless of which word is used, is failure. Sin equals failure. It is failure to apply or to live up to the standard of what is right. This is why John says that all wrongdoing is failure, but some failure is much more serious than others.

John W. Ritenbaugh
The Covenants, Grace and Law (Part 16)


 

 




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