TEXT ON THE IMAGE: THE DEVIL IS SO SUBTLE THAT HE DOMINATES MAN AND AT THE SAME TIME CONVINCES HIM THAT HE IS NOT BEING DOMINATED.

1. Galatians 5:19–21

Now the works of the flesh are known, and they are: fornication, impurity, lasciviousness, idolatry, sorcery, enmity, strife, jealousy, anger, discord, dissensions, factions, envy, drunkenness, revelry, and things like these, concerning which I declare to you, as I warned you in the past, that those who practice such things will not inherit the kingdom of God.

Paul lists serious sins that legalists would condemn (fornication, lewdness, witchcraft, etc.), but then he names the very sins (enmity, strife, jealousy, etc.) of which they were guilty (v. 15).

“They shall not inherit the kingdom of God” This is one of eight occurrences of the expression “kingdom of God” in Paul's epistles (also Rom 14:17; 1Co 4:20; 6:9, 10; 15:50; Col 4:11; 2Th 1:4; but cf. “kingdom of God”). Christ and of God" in Eph 5:5). Paul's teaching is that he who does not exhibit the graces of the Spirit (v. 22) in his life will have no part in the eternal kingdom of God.

2. James 1:13–15

No one, when tempted, say: I am tempted by God; because God cannot be tempted by evil and he himself tempts no one. On the contrary, each one is tempted by his own greed, when it attracts and seduces him. Then lust, after it has conceived, gives birth to sin; and sin, once consummated, brings forth death.

There is an important difference between the concepts of "proving" and "trying". God tests people, but He never tempts them to sin. In the wilderness, Jesus was tested by God and tempted by Satan. There is also a difference between temptations that arise from our own sinful inclinations (internal) and temptations that come from without (external). Jesus, being free from original sin, was tempted externally but not internally. The trial of our faith may be the occasion for temptations to arise, both internal and external, but temptations never have God as their author.

3. Genesis 3.6

And to the woman he said, I will greatly multiply your pain in childbearing; in pain thou shalt bring forth children; your desire will be for your husband, and he will rule over you.

Suffering is experienced even at a point of great satisfaction for the woman: the birth of her children. However, in her role of giving birth and raising up children of promise in Jesus Christ, women are privileged, as they participate in God's plan to create a people for him (v. 15; cf. 1Tim 2:15).

The phrase “he will rule over you” and the parallel utterance in 4.7 suggest that his desire is to dominate.

The ordinance of marriage continues, but it is thwarted by the battle of the sexes.

The harmony, intimacy, and complementary pre-Fall marriage relationship (2:21-24 and notes) are corrupted by sin and undermined by both domination and enforced submission. Restoration of that relationship takes place through new life in Christ (Eph. 5:22-33).

4. Romans 6:12–14

Therefore, let not sin reign in your mortal body, so that you obey its passions; neither offer each one of his body members to sin, as instruments of iniquity; but offer yourselves to God, as those raised from the dead, and your members to God, as instruments of righteousness. For sin shall not have dominion over you; for ye are not under law, but under grace.

Since the reign of sin has been destroyed, all attempts on the part of sin to regain dominion can and must be resisted. The body (v. 13), formerly ruled by sinful desires, must no longer be yielded to sin.

Paul sees that the secret of sanctification lies in surrendering the whole being to God, which results in offering the various parts of the body to him in devotion as priests (12:1) and in loyalty as warriors (the term "instruments" has military connotations, “weapons, armour”; 13:12; 2Co 6:7; 10:4; Eph 6:10-20).

All of this must be done with conscious awareness and as a deliberate expression of our new identity in Christ and our participation in his resurrection life through the Holy Spirit.

“Sin shall not have dominion over you” is an indicative statement—that is, a statement of what is already true of the genuine Christian—not an imperative or an exhortation.

When Paul says “you are not under the law, but under grace” he is not saying that the believer is free from obligation to keep the requirements of the law (13:8-10; 12:1-2). Rather, Paul says that since the believer's standing before God is based on the righteousness of Christ, not his keeping of the law, the controlling principle in the believer's life is the reign of grace, which sets him free from the reign of God. sin (5:21) and transforms him into the likeness of Christ.

5. Colossians 3:5–6

Put to death therefore your earthly nature: fornication, impurity, passion, evil desire, and covetousness, which is idolatry; For these things the wrath of God comes [upon the children of disobedience].

“So put to death” is the first in a series of imperatives that continue up to 4.6. While rejecting legalistic asceticism, Paul exhorts believers to become, in practice, what they already are in theory: dead to sin and alive to God (Rm 6.1-14). There is a way of life that is incompatible with life in Christ, and Paul calls for a radical and rigorous departure from it.

of the old life. in v. 5, he lists five sinful actions, four of which have to do with sex, and the fifth is greed. in v. 8, he lists five more, and they all have to do with anger and abusive language.

6. Romans 3:9-12

What is concluded? Do we have any advantage? No, not at all; for we have already shown that all, both Jews and Greeks, are under sin; as it is written: There is none righteous, not even one, there is none who understands, there is none who seeks God; all went astray, at one became useless; there is no one who does good, not even one.

Despite the privilege of receiving God's oracles, the Jews ("have we any advantage") joined the Gentiles in rebellion against God and in responsibility for his condemnation (2:9; cf. 3:22, 23; Eph. 2:1-3).

"As it is written" is the common expression in the New Testament when appeals to

authority of Scripture (1:17; 3:3). Here Paul compiles a series of Old Testament passages (Ps 14:1-3; 5:9; 36:1; 140:3; 10:7; Prov 1:16; Is 59:7, 8) which, taken together, emphasize human sinfulness as well as depravity and condemnation of all mankind.

7. 1 John 3.4-6

Everyone who practices sin also transgresses the law, because sin is the transgression of the law. You also know that he was manifested to take away sins, and in him there is no sin. Everyone who remains in him does not sin; everyone who lives in sin has not seen him or known him.

The basic contrast between light and darkness, between children of God and the world, is now explained as a contrast between those who sin and those who do not. Jesus was sinless; moreover, he came to take away sin (v. 5; John 1:29). The new birth places a person irrevocably in opposition to sin, and since the seed of new life “remains” in that person (v. 9; cf. John 10:28, 29), the final defeat of corruption and death is inevitable for that person. (cf. Rom 6:8, 9). This is one of the senses in which no one who is in Christ “sinning”; because that final defeat is certain, sin does not define the believer's existence, even though, until his glorification, he has to deal with sin. John addresses this absolute aspect of being born again and speaks accordingly. He is not denying that sin and death have influence to the end (1 Cor. 15:26; Rev. 20:14). John clearly says that in this life no one can be without sin (1:8).

Although the Old Testament is not explicitly quoted in 1 John, its authority is assumed. Specifically, the moral law, summed up in the law of love, is still the norm for God's people (Rom. 13:8-10; cf. 19:18). “Transgression of the law” is disobedience to that law.

in “lives sinning,” the present tense of the Greek suggests behavior that is characteristic or habitual, i.e. persistent unrepentant sin.

In this way, John acknowledges, but does not excuse, the possibility of occasional sin.

in the life of the believer. Another possibility is that John has in mind the specific latter-day sin of apostasy mentioned in 2:19 (cf. also 5:16-18). If this is true, John means that the true believer will not wholly abandon his faith. See Introduction: Special Issues.

8. Romans 5:12–15

Therefore, just as sin entered the world through one man, and death through sin, and so death spread to all men, because all sinned. Because until the rule of law there was sin in the world, but sin is not taken into account when there is no law. However, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression, who prefigured him who was to come. However, the free gift is not like the offense; for if many died through the trespass of one man, much more did the grace of God and the gift by the grace of one man, Jesus Christ, abound upon many.

Paul's "therefore" (v. 12) indicates that the following statements connect, in his mind, with what precedes, so that the comparison and contrast he draws between Adam and Christ corresponds to his theological elaboration on the that has already been said. Paul's emphasis on "one man" throughout the passage (vv. 12, 15-17, 19) indicates that he understood both Adam and Christ as historical individuals who acted representatively as covenant leaders on behalf of many others. In Adam's case, the focus of attention is on “the one offense” (vv. 16, 18) by which all his natural descendants “became sinners” (v. 19). They had solidarity with Adam as their representative before God. Therefore, when Adam sinned, his sin was counted or imputed to them all. In this way they became sinners.

Here Paul begins his comparison, which is not completed until vv. 18-21. The comparison is interrupted by a meditation that extends to v. 17.

Death is not natural to humanity; it is the direct result of sin (Gen. 2:17).

The universal reign of death is the consequence of sin. All mankind (except Christ) was involved with Adam in his act of sinning, by virtue of imputation. He represented us before the Lord in Eden, and the guilt Adam incurred was imputed to his descendants—declared or placed to our account—so that we are born guilty even before we commit any act of personal sin.

All have sinned in Adam's sin. See theological note “Human Depravity”, on p. 889.

Adam transgressed a specific prohibition in Eden, and at Sinai God gave

again many specific commandments through Moses. Between Eden and Sinai, all people were subject to death, even before the law of Moses was given, showing that their status as sinners and their susceptibility to the punishment of sin was based on Adam's transgression and its imputation. to them.

Adam, "who was a foreshadowing of him who was to come," the first man, was appointed by God as the head of all mankind (except Christ), and his sin forfeited justice in favor of

of all those he represented (“all men,” vv. 12, 18; and the “many,” vv. 15, 19). In the same way, God made Christ the representative head of a new humanity, so that his obedience unto death might gain justification.

from them. Inherent in this teaching is the thought that the restoration provided in salvation must pattern mankind's original constitution before God, but in such a way that Christ succeeds where Adam failed (1 Cor. 15:45-49; Heb 2.14-18).

“The free gift is not like the offense” Paul makes explicit the contrast between Christ and Adam in vv. 15-17. Not only are the acts of the two men contradictory, but the grace of Christ's work is understood to be greater than Adam's sin, judgment, and condemnation, in the way it brings justification, righteousness, and life to ruined souls (" much more,” vv. 15, 17).

9. 2 Corinthians 5.21

He who knew no sin he made to be sin for us; that we might be made the righteousness of God in him.

This verse, an important summary of the gospel message, explains how God imputed our sin to Christ. As judge, God placed the responsibility for our sin on Christ, making it possible for him to receive the just punishment we deserve for sin (Isa. 53:6; 1 Pet. 2:24). This verse shows that Christ was our substitute, accepting the penalty of sin in our place. See theological note “The Impeccability of Christ”, on p. 2203.

God not only imputed our sin to Christ (“that we might become the righteousness of God in him”). He also imputed the perfect righteousness of Christ to us (ie, he counted it as ours—Phil. 3:9). This imputation precedes the realization of God's righteousness in our moral character through sanctification. Every Christian legally possesses the perfect righteousness of Christ imputed by God and received by faith alone.

10. 1 John 1:7–9

But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

As Hebrews 9:22 indicates, "without the shedding of blood there is no forgiveness." The shedding of Christ's blood was a voluntary vicarious sacrifice of infinite value to the elect. He fully paid the penalty for sin (Heb. 9:27, 28). Those who truly walk “in the light” (who have received the light of God's true revelation of Christ and his work) are the ones who benefit from Christ's sacrifice.

God's forgiveness is given once we admit our need for it, not on the basis of any acts we've done to deserve it, but because of his grace alone. The free gift of forgiveness brings with it the cleansing of unrighteousness.

God accepts us as righteous because he imputes to us the righteousness of Christ. That is, Christ's own righteousness—his perfect fulfillment of all the Lord's requirements—is charged to our account when we rest in Jesus alone for salvation.

SOURCE: https://ministeriofiel.com.br/artigos/10-versiculos-chave-da-biblia-sobre-o-pecado/