Concept of Sin as Moral Filth in Christian Theology

The concept of sin as moral filth is deeply rooted in biblical teachings and has been a cornerstone of Christian theology. In the biblical context, sin is described as any want of conformity unto or transgression of the law of God, encompassing both the inward state and habit of the soul, as well as outward conduct ^[1]. This understanding is reinforced by various scriptural references that portray sin as inherently vile and polluting.

The Levitical law, for instance, details the procedures for sin-offerings, highlighting the seriousness with which sin was regarded. These offerings were made with special solemnity, particularly on the day of Atonement, where the blood was carried into the holy of holies and sprinkled on the mercy-seat ^[3]. The gravity of sin is further underscored by its association with rebellion against God and works of darkness ^[2].

Christian traditions have interpreted sin in various ways, but a common thread is the notion that sin is not merely a violation of a law or system, but an offense against a personal lawgiver and moral governor. This is evident in the writings of various theologians and commentators. For example, sin is described as "intrinsically vile and polluting" and deserving of punishment ^[1]. one tradition notes that all human beings are born sinners, and the wicked indulge their sinful nature ^[4].

The concept of sin as moral filth is also linked to the idea of corruption and defilement. In the view of some Christian traditions, humanity's natural, corrupt, and unregenerate state is considered abominable and filthy. This condition is characterized by being "full of wounds, bruises, and putrefying sores," akin to a dead, corrupted carcass ^[8]. Sin renders individuals odious and vile in God's sight, making them abhorrent to themselves when they become aware of their state.

The biblical narrative of the fall in Genesis illustrates the heinous nature of sin, portraying it as a manifestation of love of self, dishonor to God, ingratitude, and disobedience. The serpent's beguilement of Eve is seen as a cajolement by flattering lies, underscoring the deceptive nature of sin ^[6]. This understanding is echoed in the writings of the apostle John, who associates sin with the devil, stating that "he that committeth sin is of the devil" ^[5].

Different Christian traditions have grappled with the implications of sin, with some emphasizing the ongoing struggle against sin even after regeneration and conversion. The ideal of the Christian life is seen as one of separation from sin, with the understanding that true abiding in Christ results in freedom from sin. However, the reality of believers falling into sin is acknowledged, with the need for Christ's cleansing blood ^[7].

The characterization of sin as filthiness is not limited to individual actions but also extends to the broader context of human nature and societal corruption. The filthy dreamers mentioned in Jude are seen as those who indulge in all manner of filthiness, rendering themselves and others vile ^[9].

The understanding of sin as moral filth has significant implications for Christian theology and practice. It underscores the necessity of redemption and the importance of cleansing through Christ's sacrifice. As such, sin is not merely a moral failing but a fundamental aspect of the human condition that requires a profound response from God.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sin — Is the transgression of the law -- 1Jo 3:4. Is of the devil -- 1Jo 3:8; Joh 8:44. All unrighteousness is -- 1Jo 5:17. Omission of what we know to be good is -- Jas 4:17. Whatever is not of faith is -- Ro 14:23. The thought of foolishness is -- Pr 24:9. All the imaginations of the unrenewed heart are -- Ge 6:5; 8:21. Described as Coming from the heart. -- Mt 15:19. The fruit of lust. -- Jas 1:15. The sting of death. -- 1Co 15:56. Rebellion against God. -- De 9:7; Jos 1:18. Works of darkness. -- Eph 5:11. Dead works. -- Heb 6:1; 9:14. The abominable thing that Go”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sin-offering — (Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and t”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:6: He reasons from Christ's own entire separation from sin, that those in him must also be separate from it. abideth in him--as the branch in the vine, by vital union living by His life. sinneth not--In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (Jo1 1:8-10; Jo1 2:1-2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without appli”
Job (Baptist/Reformed) “John Gill on Job 15:16: How much more abominable and filthy is man,.... In his natural, corrupt, and unregenerate estate; man, as a creature, was not abominable, but becoming sinful he is; he is so in himself, cast out to the loathing of his person, being full of wounds, bruises, and putrefying sores, yea, like a dead corrupted carcass, for he is dead in trespasses and sins, Eph 2:1; and he appears to be corrupt by the abominable works done by him, as all the works of the flesh are; yea, he is abominable to himself, when made sensible of his state and case; he then abhors himself, and repents ”
Jude (Nonconformist/Puritan) “Matthew Henry on Jude 1:8: The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreame”

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