I have written about this before, and I’m not about to stop now. To many people today, sin refers to what people do, and Satan is regarded as the source of sin. Few people understand the difference between Sin and Sinfulness, which I believe are vital concepts for every Christian to understand since they help form their beliefs and provide a defence against the false teachings that all religions offer on the subject.
Satan is not the originator of Sin, but rather a personification of it. The anthropomorphic (tagging of mysterious things with ordinary and familiar concepts…for example, God is the widow’s husband = Isaiah 54:5, Psalms 68:5) name for the power known as Sin is Satan.
THE ENEMIES
Sin is amoral (neither moral nor immoral), and it is not, at its core, a behaviour business. Sin is the power that turns CREATION into NOTHINGNESS. While God creates something out of nothing, Sin returns everything to its original state of nothingness…NOWHERE. Sin is the IS-NOT, whereas creation is the IS. While heaven is a realm of abundance, Hell is a place of non-existence. Due to the philosophical framework of the Hebrew LANGUAGE, it is difficult to understand this in the Old Testament, yet SIN is a POWER before it is an ACT.
Sin is an antagonistic power to BEING to the extent of God’s beingness. We saw this at the cross, where Christ while being perfectly obedient, was consumed by Sin. Sin is eternally opposed to good and anti-God, implying that God and Sin are not just fundamentally opposed, but also enemies.
As a result, God does not FORGIVE Sin (because sin is defined as the power that causes you to do what you do, not what you do against God’s recognised will = Romans 7:20). God, on the other hand, FIGHTS SIN. And we hope for the complete eradication of Sin, just as Sin wants the annihilation of God, his ideology, and creation.
Sin is a never-ending consumer of God’s creation. As a result, we cannot presume that this power known as Sin is a just judge who punishes everyone who suffers as a result of their actions. Plants and animals would not be victimised if this were the case (Romans 8:22).
This is why saying that Sin is the transgression of the law (1John 3:4) is a prescription for Sin rather than a description of Sin (what and how it does solely to human elements and their environment) (what Sin is in essence). We do not confirm one’s identification based on DOs and DON’Ts in the science of identifying animate properties because it is theatrical (2Corinthians 11:14, 1John 4:1), but rather use Ontological (study of being /who is) instruments to find their essence of being and thus the intent of action.
GENESIS 1:2
Sin can’t exist in a world where it isn’t a prospective choice for existing members since it is an alternative power to the pre-existing, uncaused-cause entity we’ve anthropomorphically named ‘God.’ So, what precisely am I trying to convey?
If chaos arises in front of man in Genesis 1:2, it is neither sin nor the result of sin. The two explanations are as follows:
First, God cannot create chaos while maintaining his identity (ontology of all and always good). God cannot make something that is formless and empty and then consider it creation. Those who have discussed Genesis and God’s creation have come to realise that what we have in the Old Testament is essentially an edition of existing cultural answers to existing questions, one of which is the question of Origin.
The Mesopotamian creation myths did not depict Ex-nihilo (creation without the use of raw materials) creation. The Jewish chronicler is the one who attributes such a creation to God. They must, however, respond to the existing positions as they make their argument, which is what Genesis 1:2 is all about.
The Enuma Elish, a Babylonian creation narrative, is one of the known creation stories. The Babylonia Epic of Creation claims that Marduk is the world’s creator and that he creates the universe after defeating forces of chaos, and that creation is the default setting of Marduk’s order and reorganisation of chaos. Marduk was battling a creature known as Tiamat, who is the god of chaos. According to the Babylonian creation myth, when Marduk had killed Tiamat, he divided her into two halves, and it is one half of Tiamat’s corpse that Marduk uses to split the above and below waters. Then, according to legend, the other half, Marduk, created the earth out of it. With a few exceptions, Genesis 1:2 describes the same story…the darkness, turbulence, emptiness (Tohu), and the watery abyss are in Hebrew termed (Tehom).
The Hebrew TEHOM corresponds to the Babylonian Tiamat, who is the goddess of the watery depths, in terms of language evolution. The Hebrew term for deep is TEHOM, which is the same word used in Genesis 1:2. The Hebrew writer quickly informs his readers that the Ruach-Yahweh, not Marduk, was in charge of Tiamat/Tehom. Tehom is the Hebrew equivalent of the Babylonian Taimat’s Yehudit (collection of letters used for writing). And both the Babylonians and the Jews who lived in Mesopotamia thought Tiamat/Tehom was a sea-serpent who evoked only evil. All gods, including Yahweh of the Jews, are commanded to fight (Psalm 148:7), and this is echoed in Daniel’s and Revelation’s apocalyptic literature.
This is how the Jewish primitive mind perceived God’s creation revelation, and while Genesis 1:1 is a full creation, Genesis 1:2-2:1-15 is a Hebrew rendition of the same existing creation myths, and therefore a critic. Today, we know God better than they did, and we owe it to them to recognise that the true God is not a chaotic creator based on their misunderstanding (1Corinthian 14:33).
Second, since God is not the originator of chaos, either the creation in Genesis 1:1 is independent of what happens in Genesis 1:2, or Genesis 1:2 is not a creation (bringing into existence what didn’t exist before) but rather an organisation of what already existed. This isn’t about our God who creates out of nothing; rather, it’s about critiquing and demythologizing the existing mythology of creation in the civilizations of the time.
The Christian God, on the other hand, did not require the big bang, a chaotic universe to organise, nor did he conquer an existing world, but rather created everything out of NOTHING, not existing chaos.
IN SUMMARY
As a result, Sin is a conceptual power whose existence and consequences are contingent on the existence of mankind. Sin cannot exist in a universe where God and creation exist without man, and here is why. In such a world, Sin becomes an option that cannot be chosen, rendering it irrelevant. Sin is not an option to these elements because God and his other creation cannot choose it.
As a result, I’ve come to the conclusion that sin only lives and thrives in the presence of humans. Sin exists by default when man exists since he is a vulnerable free-will entity. Only man can eradicate sin and find a solution to the sin problem, which is why the salvation story starts with God becoming man-incarnation (John 1:14), obeying the law to the letter, living a blameless life, but nevertheless dying and resurrecting.
Heaven is concerned with man’s decision and loyalty (faith), not with what he does or doesn’t do because what he does or doesn’t do is a result of his choice and loyalty (Galatians 5:22-23). And it is this decision and loyalty of man that Sin aspires to, for the devil knows that once he has man and the entire creation, he will be happy (Genesis 3:17).
God bless you, I invoke, Truth Wisdom and Faith
Priest Isaiah White
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