Sins of Equals in Scripture and Early Church
The concept of sins of equals in Scripture and the Early Church refers to the idea that all individuals are equally guilty before God due to their shared sinful nature. This understanding is rooted in various biblical passages that highlight the universal nature of sin.
The biblical account of the Fall in Genesis 3 illustrates how humanity's disobedience led to a state of sinfulness, affecting all people [1]. The Psalmist acknowledges this universal sinfulness, stating that "all human beings are born sinners" (Psalms 51:5) [3]. The apostle Paul further develops this idea in Romans 1:18-3:20, arguing that both Gentiles and Jews are equally under sin's power and cannot find favor with God through their own actions [5].
In the Old Testament, the concept of sin is often linked to the idea of equality before God. For instance, Ecclesiastes 9:2 notes that "all things come alike to all: there is one event to the righteous, and to the wicked" [2]. This egalitarian view of sin is also reflected in Ezekiel 18:4, which states that "the soul that sinneth, it shall die," emphasizing individual accountability before God [8].
The Early Church Fathers also grappled with the concept of sin and equality. Augustine, in his commentary on 1 John, notes that "he that committeth sin is of the devil," highlighting the spiritual equality of all people in their sinful state [4].
The biblical understanding of sin as a universal condition has significant implications for how Christians view themselves and others. As 1 John 1:8-10 emphasizes, acknowledging one's sin is crucial for maintaining a right relationship with God [6]. The concept of sins of equals serves as a reminder that all individuals stand on equal footing before God, necessitating a humble and contrite approach to faith.
In the context of Christian community, recognizing the equal guilt of all before God can foster a sense of solidarity and shared responsibility. As the Psalmist confesses, "We have sinned with our fathers" (Psalms 106:6), acknowledging a shared history of sin and rebellion against God [7].
The biblical and Early Church understanding of sins of equals underscores the need for a universal solution to the problem of sin. This is precisely what the Christian gospel offers: a redemption that applies equally to all people, regardless of their background or circumstances. As Paul argues in Romans, this redemption is available through faith, emphasizing the equal access all people have to God's grace [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Fall of man — An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of m”
- King James Version “[KJV] Ecclesiastes 9:2 — All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.”
- 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”
- 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”
- 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”
- Psalms (Baptist/Reformed) “John Gill on Psalms 106:6: We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of ”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 18:4: all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jer 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Gen 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, i”