What the Bible says about Iniquity

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Psalm 51:5

Surely I was sinful at birth,
    sinful from the time my mother conceived me.

51:5 Sinful at birth. This text raises several questions. The doctrine of “original sin” states that humanity’s sinful state is the result of Adam and Eve’s rebellion in the garden. Does this text support the doctrine of “original sin,” though it does not mention Adam and Eve? Is the text about the sinfulness of women, childbearing, conception or the child? Is the author being poetic or making a more literal statement?

Certain Jewish interpreters understood this text to mean that David’s father, Jesse, had sexual relations with his wife out of lust rather than good intentions. From a Christian point of view, this text has been used to support the doctrine of “original sin.” However the text seems to be a poetic lament on David’s own sinfulness rather than a clearly defined doctrinal statement about the sinful state of a baby.

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1 John 1:9

If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.

9 John now confronts us with our second definite test of obedience. Walking in the light is demonstrated not by the denial of sin but by confessing it and abandoning it. This action links us to God's mercy. Those who confess their sins and condemn them are linked to God. And we can confess our "sins" to God and before other people fearlessly and in confidence because God is both faithful and just.

The plural "sins" makes clear that we affirm our sinfulness by confessing our sins. The forgiveness that comes is related to God's faithfulness and justice. God is faithful in himself, i.e., to his own nature (cf. 2Ti 2:13), and faithful to his promises (cf. Ro 3:25; 1Co 10:13; Heb 10:23; 11:11). Everywhere he promises forgiveness to his children (e.g., Jer 31:34; Mic 7:19-20). And in keeping this promise, God reveals his faithfulness and justice.

The force of God's being "just" points to the Cross, to the covenant, to God's rule over us, and to the attributes of God from which forgiveness flows. And certainly God's mercy must not be set against his justice. The phrase "he is faithful and just" includes all those things. It is a corollary of the fact that God is light and love.

The verb used for "forgive" has at its roots the idea of the "cancellation of debts" or the "dismissal of charges." The verb used for "purifies" pictures an act of cleansing from the pollution of sin so that a new life of holiness may begin. Sinners are perceived as cleansed from moral imperfections and from the injustices that separate them from God.

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Matthew 7:21 - Matthew 7:23

True and False Disciples

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.

22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’

23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’

21-23 If vv.15-20 deal with false prophets, vv.21-23 deal with false followers. Their cry of "Lord, Lord" (v.21) reflects fervency. In Jesus' day it is doubtful whether "Lord" when used to address him meant more than "teacher" or "sir." But in the postresurrection period, it becomes an appellation of worship and a confession of Jesus' deity. Already here Jesus is implicitly claiming to be more than a mere teacher, since his name becomes the focus of kingdom activity; and he alone decrees who does or does not enter the kingdom (vv.22-23). Thus the warning and rebuke would take on added force when early Christians read the passage from their postresurrection perspective.

The determinative factor regarding who enters the kingdom is obedience to the Father's will (v.19; cf. 12:50). This is the first use of "my Father" in Matthew (cf. Lk 2:49; Jn 2:16); as such, it supports the truth that Jesus alone claims to be the authoritative Revealer of his Father's will.

"That day" is the Day of Judgment (cf. 25:31-46; 2Th 1:7-10; 2Ti 1:12; 4:8). The false claimants have prophesied in Jesus' name and by that name exorcised demons and performed miracles. There is no reason to judge their claims false; rather, their claims are insufficient.

Verse 23 presupposes an implicit Christology of the highest order. Jesus himself not only decides who enters the kingdom on the last day but also who will be banished from his presence. That he never knew these false claimants shows how close to spiritual reality one may come while knowing nothing of its fundamental reality (e.g., Judas Iscariot; cf. Heb 3:14; 1Jn 2:19).

Read more from Expositors Bible Commentary (Abridged Edition): New Testament