What is Sin… Really?
If the notion of sin and its power to sever your connection with God feels irrelevant to you, then the lesson may not resonate deeply —feel free to scroll on.
Yet, for those who yearn to grasp the profound biblical perspective on sin, to truly comprehend its impact, and to learn how to prevent it from distancing you from your Creator both in this life and beyond, I invite you to lean in closely. This isn't merely a lesson; it's a transformative expedition into understanding the essence of navigating the path to reconciliation with the Creator, Our Heavenly Father.
Questions that will be answered?
How is sin defined in its original language and Scripture?
What is the role of Torah?
How is lawlessness and sin related?
What are New Testament authors referencing when they mention “the law”?
What has Yahweh sought for mankind since the fall of Adam and Eve in the garden?
Definitions
Sin (Hebrew)
What better place to start in our journey to understanding sin than with the definition? The question we want to answer is not “How do people define sin?” Instead, we should always ask how God defines a concept, in this case, sin. Over time, God’s definitions are pushed to the margins while man creates “better,” more palatable definitions that take center stage.
The majority of the Old Testament is written in Hebrew, while most of the New Testament is written in Greek. We’ll start with Hebrew since this is the original language that was spoken by God’s people in the beginning.
I will include the Enhanced Strong’s number, pronunciation, part of speech, definition, and scriptural references for any definitions.
2398 חָטָא [chataʾ /khaw·taw/] verbto miss mark
Some of the ways you can find this word used are when someone is aiming for a target and miss as we see in Judges:
Judges 20:16 (NIV)16 Among all these soldiers there were seven hundred select troops who were left-handed, each of whom could sling a stone at a hair and not miss (chatah 2398).
Here, Proverbs describes a person who misses the way.
Proverbs 19:2 (NIV)
2 Desire without knowledge is not good— how much more will hasty feet miss (chatah 2398) the way!
So far, it is evident that sin is being treated like an archery term when someone has a particular target in mind but fails to hit his intended mark. Most might find is surprising that sin is not exclusively used to refer to moral failings. This is important to note as we continue exploring sin’s definition, as it will allow us to create a clear picture of what Yahweh is after when He mentions that we sin against him.
Sin (Greek)
266 ἁμαρτία [hamartia /ham·ar·tee·ah/] verb
to be without a share in.
to miss the mark.
to err, be mistaken.
to miss or wander from the path of uprightness and honour, to do or go wrong.
to wander from the law of God, violate God’s law, sin.
An example of how this word is used in the New Testament is in Romans 6:
Romans 6:1 (NIV)
1 What shall we say, then? Shall we go on sinning (266 hamartia) so that grace may increase?
How do we hit the “mark”?
Realizing that sin is missing the mark, let’s discover how we can ensure that we hit the mark by asking the question, “How do we hit the mark?”
To answer this question, we examine the peculiar relationship between the Hebrew word used for Yahweh's Law (Torah) and its root.
8451 תֹּורָה [towrah, torah /to·raw/] n f. From 3384
law, direction, instruction
Example:
Proverbs 28:9 (NIV)
9 If anyone turns a deaf ear to my instruction (8451 torah), even their prayers are detestable.
Psalm 1:2 (NKJV)
2 But his delight is in the law (Torah 8451) of Yahweh, And in His law (Torah 8451) he meditates day and night.
What is the root of the word “Torah,” and why does it matter?
Hebrew words are built from three-letter root words, known as "shoresh" (שׁוֹרֶשׁ). The root provides the fundamental meaning and connects to a family of words that share a common theme or concept. For example, the root for "Torah" (תּוֹרָה) is י-ר-ה (Y-R-H), which relates to instruction or teaching.
Words derived from the root, known as child words, expand on the root's meaning and provide context. Understanding these derivations can reveal nuances and subtleties in the text that may not be apparent in translation.
We see that “Torah” is from the root 3384 of the Enhanced Strong’s Lexicon when we look back at the definition.
The word we find here is “Yarah”.
3384 יָרָה [yarah, Chr., yaraʾ /yaw·raw/ v.
To throw, shoot, cast, pour
Some examples of how this word is used can be found in a relationship to someone using a projectile of some sort, as here in 1 Samuel when Jonathan is describing to David how he will shoot his arrows as an indication of whether or not he should leave the area:
1 Samuel 20:20 (NIV)
20 I will shoot (yarah 3384) three arrows to the side of it, as though I were shooting (yarah 3384) at a target.
Ok. So far, what have we’ve learned about sin?
Sin means to miss the mark.
Torah is God’s instruction.
The root of Torah, Yarah, is to shoot.
So, how do we hit the “mark, " ensuring we avoid sin?
The most effective way to answer this question is through a visual representation. The Hebrew language is built on concrete ideas and tangible objects that can be experienced with the five senses, such as the knee, hand, and arrow. This contrasts with traditional Western thought, which often focuses on abstract concepts like love, grace, and mercy.
To illustrate the relationship between sin, Torah, and the mark, imagine a young boy holding a bow and arrow, aiming at a target in front of him. Beside him stands an archery instructor, offering guidance to help him hit the intended target accurately.
Using this archery scene, can you identify what would be classified as sin, the mark, and Torah?
Most can usually identify sin accurately, but many miss the “mark” (pun intended), and even more miss correctly identifying Torah.
Identifying Sin, the Mark, and Torah
Let’s take this one piece at a time. First, let’s identify what sin will be in the scenario.
Sin
Since sin literally means to miss the mark, it could be represented by an arrow that has been shot but did not hit the intended target. In this case, the person can be said to have sinned since they did not hit the mark.
The Mark.
If you think about a typical archery board with a bullseye in the middle, it would be tempting to say that the bullseye is in the center since that is the most commonly desired target. And that’s where most will go wrong. The “mark” is actually the point that Torah instructs you to aim for.
Torah
Of course, that now leaves the last piece, Torah, which should be identified with the archery instructor guiding (or shooting) his instruction to the pupil.
This has grave implications since many refuse to listen to Yahweh's instruction (Torah), concluding that they know what is best: the bullseye. When really the goal was to listen carefully to Torah in order to hit the point it marks out consistently.
Therefore, the Torah is the actual means by which one hits the mark or reaches the goal. Torah is intended to shoot or point us to the desired mark.
That’s why Paul says the Torah taught him about sin.
Romans 7:7 (NKJV)
7 What shall we say then? Is the law (Torah) sin? Certainly not! On the contrary, I would not have known sin except through the law (Torah). For I would not have known covetousness unless the law (Torah) had said, “You shall not covet.”
And David highlights how the Torah points (shoots) to the truth:
Psalm 119:142 (NKJV)
142 Your righteousness is an everlasting righteousness, And Your law (Torah) is truth.
In a world where relative truth is celebrated, and everyone gets to decide what they want to believe is true, the Torah of Yahweh points us to the one and only truth.
Romans 3:20 is another verse that underscores how Yahweh’s Torah makes evident what sin is:
Romans 3:20 (NKJV)
20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law (Torah) is the knowledge of sin.
Since the law (instruction, Torah) points out where the mark is, it acts as a teacher instructing us on what is right and wrong.
Therefore, the law (Torah), not any human being, establishes grounds for convicting one as a transgressor.
James 2:8–10 (NKJV)
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; 9 but if you show partiality, you commit sin, and are convicted by the law (Torah) as transgressors.
What is the condition of one who refuses to listen to Torah?
The goal for every man is to listen to and submit to the Torah that has been established by Yahweh Almighty. However, this is simply not the case today, nor will it ever be that way. There will always be a large majority of people who refuse to be told what marks they should aim for by any book, entity, or being.
Such a person is considered lawless in Scripture. No, this doesn’t mean one who breaks the municipal, state, or federal law. This label is meant for a much greater crime, namely one who refuses to submit to God’s Torah (law), lawlessness.
One of the many places we can find this term is in 1 John
1 John 3:4 (NKJV)
4 Whoever commits sin (harmtia) also commits lawlessness (anomia), and sin is lawlessness (anomia).
We briefly discussed harmtia, the Greek word for sin, so that should not come as a complete surprise here. But what about the Greek word used for “lawelessness” here? Anomia? What does that mean?
What is anomia?
458 ἀνομία [anomia /an·om·ee·ah/] n f. From 459;
1. the condition of without law.
1a. because ignorant of it.
1b. because of violating it.
2. contempt and violation of law, iniquity, wickedness.
This is the state of anyone who lives without Yahweh Torah to guide them, either because they are ignorant of it or blatantly violate it. Our goal is to avoid being in either state, so we study His Word like this to stave off ignorance and humbly submit to what we’ve heard to avoid the brazen violation of it.
Notice that anomia (458) comes from another word with Strong’s number 459
459 ἄνομος [anomos /an·om·os/] from 1 (as a neg. pref.) and 3551 (nomos)
Definitions:1 destitute of (the Mosaic) law.
1a of the Gentiles.
2 departing from the law, a violator of the law, lawless, wicked.
The “a” is the negative particle. In other words, “anti” or “against.”
Nomos is “law”. Anomos = without law.
3551 νόμος [nomos /nom·os/]
anything established, anything received by usage, a custom, a law, a command. 1a of any law whatsoever.
Now, with a better understanding of the words, let's reread 1 John
1 John 3:4 (NKJV)
4 Whoever commits sin (harmtia) also commits lawlessness (anomia), and sin is lawlessness (anomia).
We can now understand that the individual that John is referencing here is not ignorant of the Torah but is in blatant violation of it.
Messianic theologian Tim Hegg, also has some noteworthy comments on this verse:
John makes it clear to us that “sin” (hamartia) is defined as “lawlessness” (anomia). This Greek word, anomia, is the word regularly used to translate the Hebrew word torah in the LXX [The Septuagint], with a prefixed alpha (alpha privative), which is equivalent to our English prefix “un” in a word like “unlawful.” Thus, anomia could just as accurately be translated into English as “no Torah” in the sense of “against Torah” or “negating Torah.” The attempts of some to interpret anomia as, in a general sense, unwillingness to submit to law, disregards the obvious use of the term throughout the LXX [The Septuagint], a use which must be taken into consideration when seeking to know how the word is used in the Apostolic Scriptures.
-Tim Hegg, “A Commentary on The Johannine Epistles,” p. 149
Tim Hegg points out that anomia means more than “unwilling to submit” but more literally means “negating Torah” or “against Torah”. This is an important distinction since many refuse to hear anything about Torah and/or God’s divine instruction.
This is the obvious meaning of the text, and many Christian commentators seem to agree. Consider what Christian scholar, Dr. John Stott, says in his commentary on this verse:
The statement ‘sin is lawlessness’ (that is, a defiant violation of God’s moral law) so identifies the two as to render them interchangeable terms. Wherever one of them is read, it is possible to substitute the other. It is not just that sin manifests itself in disregard for God’s law, but that sin is in its very nature lawlessness. Lawlessness is the essence, not the result, of sin.
-John R. W. Stott, The Letters of John (Tyndale New Testament Commentaries)
Here’s another example of “anomia” being used to help further define sin. In these verses, Yeshua is speaking to His disciples about the signs of the end times. He warns them of the coming persecution and tribulation that His followers will face. This includes being delivered up to tribulation, being killed, and being hated by all nations for His sake. Yeshua also foretells a time when many will fall away from their faith, betray one another, and harbor hatred. False prophets will emerge, leading many astray. Furthermore, He predicts that because of the increase in lawlessness, the love of many will grow cold.
Matthew 24:9–12 (NKJV)9 “Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. 10 And then many will be offended, will betray one another, and will hate one another. 11 Then many false prophets will rise up and deceive many. 12 And because lawlessness (anomia 458) will abound, the love of many will grow cold.
The context highlights the presence of false prophets who erroneously claim to have a word from God and deceive many. These false prophets promote a state of lawlessness, which causes the love of many to grow cold.
Now, how could they promote a state of lawlessness?
Anytime someone tells another person that it is okay to violate a commandment found in the Torah (law) of Yahweh, they are operating in the spirit of a false prophet.
But don’t take my word for it; listen to what Yeshua says himself:
Matthew 5:17 (NIV)17 “Do not think that I have come to abolish the Law (3551 nomos) or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.
Yeshua practiced and taught the keeping of what is considered “Old Testament laws,” and according to his words, these are still in effect today since heaven and earth have yet to disappear.
So, if you want to be called “great” in the kingdom of heaven, you would be wise to practice and teach these commands as Yeshua calls here.
What IS the mark?
So we see that Torah instructs, points out, and guides us on how to hit the mark, and missing or refusing to hit this mark is sin. But we have yet to define “the mark.” Though it could be assumed at this point, let’s make it explicitly clear.
At a glance, it is tempting to think that the mark Torah is pointing us toward is obedience. But that’s not actually the mark. Obedience is what we do in reference to Torah in order to hit the mark.
So, what is the “mark” that, by missing it, we are considered to have sinned?
The mark goes deeper than obedience or understanding God and his will.
The mark that Torah is pointing us to is oneness in our relationship with Yahweh.
This has always been the goal since the beginning of time as we know it, but it was interrupted because of the sin in the garden with Adam and Even since sin separates us from God.
Isaiah 59:1–2 (NIV)
1 Surely the arm of Yahweh is not too short to save, nor his ear too dull to hear. 2 But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear.
To sin is to abandon the path the leads to intimacy and oneness with Yahweh.
Because sin separates us from our Heavenly Father, James admonishes us to repent of sins that we may again be drawn into an intimate relationship with Yahweh.
James 4:7–8 (NKJV)
7 Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.
Ever since the beginning, when the first sin was recorded, causing a rift in the relationship Yahweh had with man due to his sin in the garden, He activated His plans that the Seed of the woman would strike the head of the serpent, setting in motion His plan of reconciliation through His Son Yeshua.
Genesis 3:15 (NKJV)
15 And I will put enmity Between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel.”
Paul’s words reveal the exciting culmination of Yahweh’s goal (mark) to finally and fully reconcile man back to himself through the precious blood of His son Yeshua.
2 Corinthians 5:18–19 (NKJV)
18 Now all things are of God, who has reconciled us to Himself through Yeshua the Messiah, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.
This is why Paul reminds the Church at Colosse of this beautiful reunion they (and now we) get to partake of despite having been once alienated and enemies of God.
Colossians 1:21–23 (NKJV)
21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight—23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.
Yeshua himself highlights the ultimate and desired goal (mark) in the prayer to the Father. The Father always intended that we would be ONE, just as He and His Son are One.
John 17:20–21 (NKJV)20 “I do not pray for these alone, but also for those who will believe in Me through their word; 21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.
In all our efforts to seek righteousness and avoid becoming polluted by the world, we mustn’t forget the gentle love story of our Father seeking to reconcile with His lost children. Listening and submitting to the Torah is not the ultimate goal, and we should be cautious not to inadvertently preach this by elevating the Ten Commandments or strict adherence to the teachings of Yeshua. Similarly, the goal is not to become more religious by merely going to church, reading our Bibles, and praying more often. We must also be careful that this is not what we seek or teach.
The goal is always our Heavenly Father. It always has been and always will be. We should engage in all these practices with the passionate pursuit of reconciling and relishing in our Father's deep love.
In Jeremiah 31, God speaks to Israel, expressing His deep and everlasting love for His people. He reassures them of His commitment to restore and rebuild them despite their past unfaithfulness. This should be enough to throw off everything that hinders us from repentance and break free from the sin that so easily entangles us (Hebrews 12:1):
Jeremiah 31:3–6 (NIV)
3 Yahweh appeared to us in the past, saying: “I have loved you with an everlasting love; I have drawn you with unfailing kindness. 4 I will build you up again, and you, Virgin Israel, will be rebuilt. Again you will take up your timbrels and go out to dance with the joyful. 5 Again you will plant vineyards on the hills of Samaria; the farmers will plant them and enjoy their fruit. 6 There will be a day when watchmen cry out on the hills of Ephraim, ‘Come, let us go up to Zion, to Yahweh our God.’ ”
Summary
Sin means to miss the mark or intended target.
Torah acts as an instructor guiding us to hit the mark, ensuring we avoid sin.
The absence of Torah is considered lawlessness (anomia).
Sin (hamartia) and lawlessness (anomia) are interconnected; sin is defined as lawlessness.
Lawlessness implies a rejection or ignorance of Torah.
The mark that Torah points us to is oneness in our relationship with Yahweh.
Obedience to Torah facilitates this relationship, but it is not the ultimate goal.
The ultimate goal is a deep, intimate relationship with our Heavenly Father.
Reflection
In what ways have you been missing the mark in your relationship with God?
How well do you understand and follow the Torah as God’s instruction for your life?
Have you ever found yourself rejecting or ignoring God's instructions knowingly or unknowingly? Reflect on instances of lawlessness in your life and its impact on your relationship with God.
What steps can you take today to repent and turn back towards a closer, more intimate relationship with God? Identify specific actions or changes in attitude that can help you draw nearer to Him.
If this lesson has been a blessing to you, consider someone else with whom you can share this blessing. How will you share it? Why?
