Understanding and Applying the Analogy of Sin in Romans
The Apostle Paul, in his letter to the Romans, presents sin not merely as individual acts of transgression but as a pervasive power or principle that holds humanity captive [6]. This understanding is particularly evident in Romans 5:12, which states, "Therefore as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned" [1]. This verse establishes a foundational connection between Adam's sin and the universal experience of death, implying that all humanity participated in Adam's initial transgression [10].
Paul further elaborates on the nature of sin as an indwelling force in Romans 7. He describes a struggle within himself, stating, "For we knowe that the Law is spirituall, but I am carnall, solde vnder sinne" [3]. This passage highlights the internal conflict between the desire to do good and the power of sin that leads to actions one wishes to avoid [11]. Sin, in this sense, is not just a series of choices but a condition, a "principle of sin" that can dominate one's carnal appetites and passions [11]. It can deceive and bring death, as Paul notes, "for sin, finding occasion through the commandment, deceived me, and through it killed me" [2].
The universality of sin is a key theme, with Paul arguing that both Gentiles and Jews are "equally under sin’s power" [6]. This pervasive nature means that humanity cannot achieve favor with God through its own actions [6]. While all human beings are born with a sinful nature, the godly are depicted as fighting against it, in contrast to the wicked who indulge it [4]. Deliberate sins are often characterized by an insolent or arrogant attitude, representing a rebellion against God [5].
The concept of sin also includes its consequences. God's anger is presented not as an arbitrary emotional outburst but as a necessary and holy response to sin [6]. This divine wrath is predicted to have a decisive outpouring at the end of history [6]. However, the sinless nature of Christ is presented as a counterpoint to this universal sin. Christ's physical inability to sin, stemming from His divine personality, allowed Him to conquer sin and abolish the death it introduced [8, 9]. By finding a sinless body, death was condemned as having acted unjustly when it claimed Christ [9].
Even after conversion, the "corrupt old nature" of sin can still adhere to individuals, leading to the commission of actual sins [7]. To claim one has not sinned, even after regeneration, is to "make him a liar" [7]. This ongoing struggle underscores the deep-seated nature of sin as presented in Romans.
Sources
- Romans “Therefore as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. -- Romans 5:12”
- Romans “for sin, finding occasion through the commandment, deceived me, and through it killed me. -- Romans 7:11”
- Romans “Romans 7:14 (Geneva1599) — For we knowe that the Law is spirituall, but I am carnall, solde vnder sinne.”
- 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).”
- 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).”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: arise from sin. Athanasius, writing against the same heretics, observes, that Christ’s sinlessness was like Adam’s before the fall (In Apoll. ii. 6): or as St. Cyril observes, greater than before the fall because He has a physical inability to sin, arising from His personality being Divine, vid. Cyr. Alex. in Esai. l. i. Orat. 4, fin. At the same time He took the flesh, not of Adam unfallen, but fallen, such as ours. Vid. Leont. contra Nest. et Eutych. lib. 2 apud Canis. vol. i. p. 568. Gall. xii. 681. Fulgent. Ep. ad. Regin. Tertull. de Carn. Christ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: made the flesh, that before was so readily made a mock of by it, a plain object of fear to it. In this way then, He at once unnerved its power, and abolished the death by it introduced. For so long as it took hold of sinners, it with justice kept pressing to its end. But after finding a sinless body, when it had given it up to death, it was condemned as having acted unjustly. Do you observe, how many proofs of victory there are? The flesh not being conquered by sin, Its even conquering and condemning it, Its not condemning it barely, but condemning i”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 5:12: COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21) Wherefore--that is, Things being so; referring back to the whole preceding argument. as by one man--Adam. sin--considered here in its guilt, criminality, penal desert. entered into the world, and death by sin--as the penalty of sin. and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 7:20: It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death. This strange self-contradictory propensity led some”