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Scriptural Basis for Confronting Sin in Others

The Bible provides a clear basis for confronting sin in others, emphasizing both the necessity and the proper approach to such confrontations. Sin is understood as any transgression of God's law, affecting both inward disposition and outward conduct [6]. It is an offense against a personal lawgiver, deserving punishment [6]. The New Testament, in particular, offers guidance on how believers should address sin within the community.

One foundational passage for confronting sin is found in Matthew 18:15-17, which outlines a multi-step process. While not explicitly provided in the sources, the principle of private confrontation before public exposure is a widely accepted interpretation of this text. The initial step involves a private conversation between the offended party and the one who has sinned. If this fails, the next step involves taking one or two others along, so that "every charge may be established by the evidence of two or three witnesses." If the person still refuses to listen, the matter is then brought before the church. Finally, if the individual refuses to listen even to the church, they are to be treated "as a Gentile and a tax collector." This progression underscores a desire for reconciliation and repentance, moving from the most discreet to more public measures only when necessary.

The Apostle Paul also addresses the confrontation of sin within the early Christian communities. In 1 Timothy 5:20, Paul instructs, "Reprove those who sin in the presence of all, in order that the rest also may experience fear" [3]. This instruction suggests that in certain cases, particularly for those in leadership or whose sin is public and egregious, a public rebuke may be necessary. The purpose here is not merely punitive but also preventative, serving as a deterrent for others within the community. This public reproof is distinct from the private approach of Matthew 18, indicating that the method of confrontation can vary depending on the nature and visibility of the sin, as well as the role of the person sinning.

Paul's letters also reveal his own practice of confronting sin. In 2 Corinthians 12:21, he expresses his sorrow and concern that upon his return, he might have to "mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed" [1]. This demonstrates a pastoral heart that grieves over unrepentant sin and indicates a readiness to address it directly. His concern is for the spiritual well-being of the community and the individuals involved.

The concept of sin itself is broad, encompassing various forms of wrongdoing. It includes "vanity" or sinful acts [10], "malice" which springs from an evil heart [7], and "uncleanness and sexual immorality and lustfulness" [1]. Sin is also described as an offense against God, demanding reparation [15]. The Easton's Bible Dictionary defines sin as "any want of conformity unto or transgression of the law of God" [6]. It is not merely a violation of human constitution but an offense against a personal lawgiver [6]. The Jamieson, Fausset & Brown commentary on 1 John 3:8 notes that "He that committeth sin is of the devil," contrasting this with those who do righteousness [11]. This commentary further clarifies that while one may be "born of God," imitation of the devil makes one a "child of the devil" [11].

The motivation for confronting sin is rooted in love and a desire for the restoration of the individual and the purity of the community. Sin is seen as something that wounds the conscience and can even be a sin against Christ himself when it causes a weaker brother to stumble [2]. The goal of confrontation is ultimately repentance and confession, which God requires and regards [8]. Confession of sin should be accompanied by submission to punishment, prayer for forgiveness, self-abasement, godly sorrow, and forsaking sin [8]. Promises are given to those who confess their sins [8].

The biblical understanding of sin also highlights its pervasive nature. All human beings are born sinners [9], and universal sinfulness is a theme explored by Paul in Romans, where he argues that both Gentiles and Jews are "under sin’s power" [13]. Deliberate sins are often committed with an insolent or arrogant attitude, and rebellion is considered a "great sin" [12]. Even after conversion, individuals can still commit actual sins, and denying this is to make God a liar [14].

Confronting sin is not about condemnation but about seeking restoration and upholding God's righteousness. God's anger is depicted not as a spontaneous emotional outburst but as a necessary response to sin [13]. Christ's first coming addressed sin, and his second coming will be "without sin, to those who are eagerly waiting for him for salvation" [4]. The Son of God was made manifest "in order that he might undo the works of the adversary" [5].

The act of confronting sin, therefore, is an extension of God's own character and his desire for his people to live righteously. It is a difficult but necessary aspect of Christian community life, aimed at promoting holiness and preventing further harm. As John Chrysostom notes, a "continual accusation and remembrance of sins contributes not a little to lessen their magnitude," and God has opened many ways for people to wipe away their sins [16]. The ultimate aim is to lead individuals to repentance and reconciliation with God and with their community.

Sources

  1. 2 Corinthians “that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed. -- 2 Corinthians 12:21”
  2. 1 Corinthians “Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. -- 1 Corinthians 8:12”
  3. I Timothy “I Timothy 5:20 (LEB) — Reprove those who sin in the presence of all, in order that the rest also may experience fear.”
  4. Hebrews “so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. -- Hebrews 9:28”
  5. I John “I John 3:8 (Rotherham) — He that is committing sin, is, of the adversary, because, from the beginning, the adversary is sinning. To this end, was the Son of God made manifest, in order that he might undo the works of the adversary.”
  6. 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,”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Malice — Springs from an evil heart -- Mt 15:19,20; Ga 5:19. Forbidden -- 1Co 14:20; Col 3:8; Eph 4:26,27. A hindrance to growth in grace -- 1Pe 2:1,2. Incompatible with the worship of God -- 1Co 5:7,8. Christian liberty not to be a cloak for -- 1Pe 2:16. Saints avoid -- Job 31:29,30; Ps 35:12-14. The wicked Speak with. -- 3Jo 1:10. Live in. -- Tit 3:3. Conceive. -- Ps 7:14. Filled with. -- Ro 1:29. Visit saints with. -- Ps 83:3; Mt 22:6. Pray for those who injure you through -- Mt 5:44. Brings its own punishment -- Ps 7:15,16. God requites -- Ps 10:14; Eze 36:5. Pun”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Confession of Sin — God requires -- Le 5:5; Ho 5:15. God regards -- Job 33:27,28; Da 9:20-23. Exhortation to -- Jos 7:19; Jer 3:13; Jas 5:16. Promises to -- Le 26:40-42; Pr 28:13. Should be accompanied with Submission to punishment. -- Le 26:41; Ne 9:33; Ezr 9:13. Prayer for forgiveness. -- 2Sa 24:10; Ps 25:11; 51:1; Jer 14:7-9,20. Self-abasement. -- Isa 64:5,6; Jer 3:25. Godly sorrow. -- Ps 38:18; La 1:20. Forsaking sin. -- Pr 28:13. Restitution. -- Nu 5:6,7. Should be full and unreserved -- Ps 32:5; 51:3; 106:6. Followed by pardon -- Ps 32:5; 1Jo 1:9. Illustrated -”
  9. 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).”
  10. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  11. 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”
  12. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  13. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  14. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  15. Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 6:12: And forgive us our debts--A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (Mat 5:25-26). And it comes up once and again in our Lord's subsequent teaching--a”
  16. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: have dared, and let us earnestly strive to wipe them off in all kinds of ways. Now to this end God hath opened to us many ways. For, “Tell thou first,” saith He, “thy sins, that thou mayest be justified” ( Isa. xliii. 26 170 170 Slightly varied from LXX. ); and again, “I said, I have declared mine iniquity unto Thee, and Thou hast taken 171 171 al. “forgiven.” away the unrighteousness of my heart” ( Ps. xxxii. 5 , LXX.); since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more”
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