KONSEP DOSA

SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.

Terminology Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word hata’ and Greek hamartia meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, ’abar; Greek, parabasis) describes sin as “transgression,” “overstepping set limits.” Similar terms are pesha’ (Hebrew), meaning “rebellion,” “transgression”; ’asham (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; paraptoma (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates ’aon (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is anomia (Greek, “lawlessness”) or paranomia (Greek, “lawbreaking”).

In the Old Testament Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29–34; Ez 36:24–29).

Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8–14 Is 1:18; 55:6–7).

In Jesus’ Teachings Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1–13; 11:19; Lk 15; 19:1–10).

Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22–23; 7:17–19; 18:7; Mk 7:20–23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41–46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16–21; 16:19–31). And he condemned self- righteousness and spiritual blindness (Mt 23:16–26; Mk 3:22–30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36–50).

In John’s Writings John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16–21).

Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3–10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).

In Paul’s Writings Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21–24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1–5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12–21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (kjv) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.

The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21–26; 5:6–9; 6; 8:1–4, 28–29; 2 Cor 5:14–21).

Elwell, Walter A. ; Comfort, Philip Wesley: Tyndale Bible Dictionary. Wheaton, Ill. : Tyndale House Publishers, 2001 (Tyndale Reference Library), S. 1203