Sin: a Definition

Makestraightpaths.com examines the teachings of the religious group variously known as “the Family,” “The Family International,” the “Children of God,” or the “Family of Love,” and evaluates these teachings from a Christian perspective.

This page is one of a series examining the concept of 'sin' within the Family.

Sin: a Definition

The topic of ‘sin’ is vast. In order to cover it thoroughly, it would be necessary to analyse the theology of the origin of sin, discuss ‘original sin,’ compare the various hypotheses about the ‘unpardonable sin,’ contrast philosophically the principles of absolute truth with human accountability, and so on. Make Straight Paths does not attempt to do that, and therefore only sets out a relatively small part of the picture. However, the number of misconceptions about sin in the Family mean that it is important to include a definition on this web site.

In trying to explain what sin is, Family members may say that sin is “missing the mark” and some are aware that this is in fact a definition based upon the original language of the word in the Bible, although few, if any, would be able to give any more details than that. Family members know that sin is disobedience to God, doing things that displease Him.

The principles that the Family uses to define precisely those things that are and are not sin are far from clear. For example, although it is not spelled out in the Family's Statement of Faith, the Family believes that many biblical commandments are not applicable to modern Christians. In Bible times, it was sin to disobey them, but the Family believes that modern obedience to these commandments is unnecessary. In fact, in many situations, it would actually be sin to try to obey them. In this, Family teaching is reasonably close to much of mainstream Christianity. For example, most Christian churches believe that Christians do not have to obey the ceremonial laws of Leviticus, and in fact it would become a form of legalism to do so.

However, the Family sets itself in opposition to every mainstream denomination in its belief that there are some biblical commandments which most modern Christians must obey, but from which Family members are exempt. In other words, they believe that Family members may engage in certain activities in good conscience before God, which would be sin for other Christians. For example, Family members are taught that the biblical commandments to abstain from extra-marital sex do not apply to Family members, although such activity would still be sin for church Christians.

The Family admits this view is controversial, but insists that it is correct. Family members may attempt to justify their position biblically in the following ways:

The Bible says that “whatsoever is not of faith is sin” (Rom 14:23 KJV). Therefore, Family members believe that if a person ‘has the faith’ for something then it cannot be sin for him. Romans 14:23 is examined in detailed on Make Straight Paths here.
The Bible says that “unto the pure all things are pure” (Titus 1:15 KJV). Therefore, to Family Christians, who are spiritually ‘pure,’ no action can actually be ‘impure.’ Titus 1:15 is examined in detailed on Make Straight Paths here.
The Bible also says that faith comes from hearing the word of God (Rom 10:17). Therefore, Family members, who spend large amounts of time studying official Family publications, have the ‘faith’ to do certain actions taught in those publications. Non-Family Christians do not have access to those publications and therefore cannot grow in faith in these areas. Romans 10:17 is examined on this web site here.
The Family believes they have been blessed with certain revelations from God which have not yet been given to mainstream Christian churches. Therefore, the Family is advanced or forward-thinking; it is spiritually ahead of the churches. Presumably God will eventually reveal the same things to the churches, when they are ready for it. The role of prophecy in determining the will of God is examined here.
The Family believes that if an action is done in love, then it cannot be contrary to God's Law of Love. For an analysis of the belief that 'love' justifies all actions, click here.
The Bible says, 'according to you faith be it unto you' (Matt 9:29). Therefore, Family members believe that they not only have the freedom to act according to heir faith, but that it would actually be sin for them to refrain from doing so. Once they have the 'faith' for something - after studying official Family publications - then they are under obligation to put those things into practice. Faith pleases God (Heb 11:6). Therefore if a Family member has the 'faith' for something, he believes his actions will not displease God.
Finally, the Family is organised with a strict hierarchical structure of leadership. Family members are taught that they are obliged to obey their leaders, and that disobedience is sin. Therefore, according to the Family, it is sin to disobey Family leadership because they are anointed by God to give instructions, counsel and commands.

From the dictionary

In the New Testament, there are two related nouns that are used for sin, one of which literally means "missing the mark." However, it should be noted that this literal meaning is not used anywhere in the New Testament: the New Testament never uses the word 'sin' to literally mean 'missing the mark.'

1. hamartema (NT:265), denotes "an act of disobedience to divine law" (Vine's Expository Dictionary of Biblical Words). A sin, evil deed.
(Thayer's Greek Lexicon).

2. hamartia (NT:266) is, lit., "a missing of the mark," but this etymological meaning is largely lost sight of in the NT. It is the most comprehensive term for moral obliquity. It is used of "sin" as (a) a principle or source of action, or an inward element producing acts,... (b) a governing principle or power,... (c) a generic term, ... (d) a sinful deed, an act of "sin."
(Vine's Expository Dictionary of Biblical Words)

In the N. T. always in an ethical sense, a sinning, whether it occurs by omission or commission, in thought and feeling or in speech and action ; that which is done wrong, committed or resultant sin, an offence, a violation of the divine law in thought or in act; collectively, the complex or aggregate of sins committed either by a single person or by many.
(Thayer's Greek Lexicon)

There are also two verbs, which are both derived from the same Greek root as the nouns.

1. hamartano (NT:264), lit., "to miss the mark," is used in the NT (a) of "sinning" against God, (1) by angels; (2) by man; referring to an act of "sin"; on the contrary, or not the committal of an act, but the continuous practice of "sin" (b) against Christ, (c) against man, (d) against Jewish law, the Temple, and Caesar, (e) against one's own body, by fornication, (f) against earthly masters by servants.
(Vine's Expository Dictionary of Biblical Words)

In the N. T. to wander from the law of God, violate God's law, sin;
(Thayer's Greek Lexicon)

2. proamartano (NT:4258), "to sin previously"
(Vine's Expository Dictionary of Biblical Words)

There are a number of different words in the Old Testament that may be translated as ‘sin.’

1. 'awen (OT:205), "iniquity; vanity; sorrow." Some scholars believe that this term has cognates in the Arabic words 'ana ("to be fatigued, tired") and 'aynun ("weakness; sorrow; trouble"), or with the Hebrew word 'ayin ("nothingness"). This relationship would imply that 'awen means the absence of all that has true worth; hence, it would denote "moral worthlessness," as in the actions of wrongdoing, evil devising, or false speaking. Other scholars believe that the term implies a "painful burden or difficulty" — i.e., that sin is a toilsome, exhausting load of "trouble and sorrow," which the offender causes for himself or others.
(Vine's Expository Dictionary of Biblical Words)

Trouble of iniquity, wickedness,
(Brown-Driver-Briggs Hebrew and English Lexicon)

2. 'asham (OT:817), "sin; guilt; guilt offering; trespass; trespass offering."
(Vine's Expository Dictionary of Biblical Words)

Offence, trespass, fault Ps 68:22 (guiltiness RV), guilt Gen 26:10 (J) Prov 14:9; Jer 51:5, compensation, to whom to return the compensation (or satisfaction for injury) Num 5:7,8 (P; restitution for guilt RV), trespass-offering
(Brown-Driver-Briggs Hebrew and English Lexicon)

3. 'amal (OT:5999), "evil; trouble; misfortune; mischief; grievance; wickedness; labor." This noun is related to the Hebrew verb "to labor, toil"... In general, 'amal refers either to the trouble and suffering which sin causes the sinner or to the trouble that he inflicts upon others.
(Vine's Expository Dictionary of Biblical Words)

4. 'awon (OT:5771), "iniquity." This word is derived from the root 'awah, which means "to be bent, bowed down, twisted, perverted" or "to twist, pervert." ... 'awon portrays sin as a perversion of life (a twisting out of the right way), a perversion of truth (a twisting into error), or a perversion of intent (a bending of rectitude into willful disobedience).
(Vine's Expository Dictionary of Biblical Words)

5. rasha' (OT:7563), "wicked; criminal; guilty."
(Vine's Expository Dictionary of Biblical Words)

The next two Hebrew words referring to 'sin' also derive from a literal meaning to 'miss the mark.' In fact, there are places in the Old Testament where this word is used to describe someone literally failing to hit an actual target. However, the word is also unambiguously used to indicate actions that are offences against God. The word is not used to indicate minor lapses in concentration or accidental errors for which the person is not morally accountable. In other words, either it is used literally or it is used spiritually, and the the two usages have quite different, distinct meanings.

6. chatta't (OT:2403), "sin; sin-guilt; sinpurification; sin offering." The noun chatta't appears about 293 times and in all periods of biblical literature.
The basic nuance of this word is "sin" conceived as missing the road or mark (155 times). chatta't can refer to an offense against a man: "And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?" Gen 31:36.
For the most part this word represents a sin against God Lev 4:14. Men are to return from "sin," which is a path, a life-style, or act deviating from that which God has marked out 1 Kings 8:35. They should depart from "sin" 2 Kings 10:31, be concerned about it Ps 38:18, and confess it Num 5:7. The noun first appears in Gen 4:7, where Cain is warned that "sin lieth at the door." This citation may introduce a second nuance of the word — " sin" in general. Certainly such an emphasis appears in Ps 25:7, where the noun represents rebellious sin (usually indicated by pasha'): "Remember not the sins of my youth, nor my transgressions...."
In a few passages the term connotes the guilt or condition of sin: "...the cry of Sodom and Gomorrah is great, and... their sin is very grievous" Gen 18:20.
Also derived from the verb chata' is the noun chet', which occurs 33 times in biblical Hebrew. This word means "sin" in the sense of missing the mark or the path. This may be sin against either a man Gen 41:9 — the first occurrence of the word or God Deut 9:18. Second, it connotes the "guilt" of such an act Num 27:3. The psalmist confessed that his mother was in the condition of sin and guilt (cf. Rom 5:12) when he was conceived Ps 51:5. Finally, several passages use this word for the idea of "punishment for sin" Lev 20:20.
The noun chatta't, with the form reserved for those who are typified with the characteristic represented by the root, is used both as an adjective (emphatic) and as a noun. The word occurs 19 times. Men are described as "sinners" 1 Sam 15:18 and as those who are liable to the penalty of an offense 1 Kings 1:21. The first occurrence of the word is in Gen 13:13: "But the men of Sodom were wicked and sinners before the Lord exceedingly."
(Vine's Expository Dictionary of Biblical Words)

7. chata' (OT:2398), "to miss, sin, be guilty, forfeit, purify." The word's chief usage [is] to indicate moral failure toward both God and men, and certain results of such wrongs.
(Vine's Expository Dictionary of Biblical Words)

Sin, miss the goal or path of right and duty: a. against man, b. elsewhere always against God, bring into guilt, condemnation, punishment:
(Brown-Driver-Briggs Hebrew and English Lexicon)

Although certain Greek and Hebrew words for 'sin' do have the roots of the ethical meaning in the more practical meaning of 'missing the mark,' it is not correct to say that the Bible defines 'sin' as 'missing the mark.' The usages of 'sin' in the Bible unambiguously show that sin is morally wrong (it contravenes the standards of right and wrong), sin is ethically wrong (it causes harm to other people), it is personally wrong (individuals are held personally accountable for their actions), and it is spiritually wrong (sin is an offence against God).

The Family understanding of sin as 'missing the mark' de-emphasises and redefines sin to mean that sin is little more than a mere slip-up, an error of judgment, a ‘blunder of the mind,’ or some other minor, unavoidable mistake. This is obviously incorrect, and unfortunately, there are serious consequences from choosing the wrong definition of the word 'sin.' If one thinks that 'sin' is little more than the occasional unintentional blunder of the mind, then there is no longer any urgency to seek out and obey the will of God. If one believes that 'sin' is only an unavoidable human error of judgement, then it is not really important to know which things please or displease God. One's actions become justified according to one's sincerity, not whether or not they offend or please God.

This means that many Family members do not measure their actions or beliefs against God's divine standard in His word, the Bible. They simply assume that if they act in sincerity and 'love,' then any mistakes they make can be overlooked as mere human errors.

By contrast, the Bible says that sin is an offence against the righteousness of God. God is defined as absolute perfect holiness, so human sin is that which "falls short of the glory of God" (Rom 3:23). Sin enslaves humankind and leads ultimately to their death (Romans 6).

Sin is “any want of conformity unto or transgression of the law of God” in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission. It is not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God.
(Easton's Bible Dictionary)

Sin is a degeneracy from original good, not an original existence, creation, or generation; not by the Creator's action, but by the creature's defection (Eccl 7:29). As God is love, holiness is resemblance to Him, love to Him and His creatures, and conformity to His will. Selfishness is the root of sin, it sets up self and self will instead of God and God's will.
(Fausset's Bible Dictionary)

The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God's moral creatures that is contrary to the expressed will of God. The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves. The being and law of God are perfectly harmonious, for "God is love." The sum of all the commandments likewise is love; sin in its nature is egotism and selfishness. Self is put in the place of God. Selfishness (not pure self-love, or the exaggeration of it, but in opposition to it) is at the bottom of all disobedience, and it becomes hostility to God when it collides with His law. All sin therefore has a positive character, and the distinction between sins of commission and those of omission is only on the surface. In both cases sin is actual disobedience.
(New Unger's Bible Dictionary)

Lawlessness (1 John 3:4) or transgression of God's will, either by omitting to do what God's law requires or by doing what it forbids. The transgression can occur in thought (1 John 3:15), word (Matt 5:22), or deed (Rom 1:32). Sin is not represented in the Bible as the absence of good, or as an illusion that stems from our human limitations. Sin is portrayed as a real and positive evil. Sin is more than unwise, inexpedient, calamitous behavior that produces sorrow and distress. It is rebellion against God's law-the standard of righteousness (Ps 119:160). Since God demands righteousness, sin must be defined in terms of mankind's relation to God. Sin is thus the faithless rebellion of the creature against the just authority of his Creator. For this reason, breaking God's law at any point involves transgression at every point (James 2:10). Violation of the law of God in thought, word, and deed shows the sinfulness of the human heart. Sin is actually a contradiction to the holiness of God, whose image mankind bears. This depraved condition is called "original sin" because it comes from Adam and characterizes all persons from the moment of their birth. The moral depravity of mankind is total in that "the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Rom 8:7). Apart from Christ, all are "dead in trespasses and sins" (Eph 2:1). But this does not mean that people behave as wickedly as they might, for God restrains the outworkings of the sinful heart. At times He even helps sinners to do things that conform to the law (Gen 20:6). The corruption of sin is not developed or expressed to the same degree in every person. Neither is it expressed in the same way in any person at all times. Sin involves the denial of the living God from whom human beings draw their life and existence (Acts 17:28); the consequence of this revolt is death and the torment of hell. Death is the ultimate penalty imposed by God for sin (Rom 6:23). Against this dark background of sin and its reality, the gospel comes as the good news of the deliverance that God has provided through His Son. Jesus bears the penalty of sin in place of His people (Mark 10:45). He also redeems us from lawlessness and makes us long for good works in service to God and others (Titus 2:14).
(Nelson's Illustrated Bible Dictionary)

1. Sin as Disobedience: A fairly exact definition of sin based on Biblical data would be that sin is the transgression of the law of God (1 John 3:4). Ordinarily, sin is defined simply as "the transgression of the law," but the idea of God is so completely the essential conception of the entire Biblical revelation that we can best define sin as disobedience to the law of God. It will be seen that primarily sin is an act, but from the very beginning it has been known that acts have effects, not only in the outward world of things and persons, but also upon him who commits the act.
2. Affects the Inner Life: Hence, we find throughout the Scriptures a growing emphasis on the idea of the sinful act as not only a fact in itself, but also as a revelation of an evil disposition on the part of him who commits the act (Gen 6:5).
In the teaching of Jesus the emphasis upon the inner spirit as the essential factor in the moral life came to its climax. Jesus honored the Law, but He pushed the keeping of the Law back from the mere performance of externals to the inner stirrings of motives. It is not merely the actual commission of adultery, for example, that is sin: it is the lustful desire which leads to the evil glance; it is not merely the actual killing of the man that is murder; it is the spirit of hatred which makes the thought of murder welcome (Matt 5:21,27). Paul caught the spirit of Jesus and carried the thought of Jesus out into more elaborate and formal statements. There is a law of the inner life with which man should bind himself, and this law is the law of Christ's life itself (Rom 8:1-4). While both Jesus and Paul recognized the place of the formal codes in the moral life of individuals and societies, they wrought a great service for righteousness in setting on high the obligations upon the inner spirit. The follower of Christ is to guard the inmost thoughts of his heart. The commandments are not always precepts which can be given articulated statement; they are rather instincts and intuitions and glimpses which must be followed, even when we cannot give them full statement.
(International Standard Bible Encyclopaedia)

Throughout the Bible almost every sin reaches for things with some intrinsic value, such as security, knowledge, peace, pleasure, or a good name. But behind the appeal to something good, sin ultimately involves a raw confrontation between obedience and rebellion. Sin involves the refusal of humankind to accept its God-given position between the Creator and lower creation. It flows from decisions to reject God's way, and to steal, curse, and lie simply because that seems more attractive or reasonable. (Baker's Evangelical Dictionary of Biblical Theology)

Sin is the “personal act of turning away from God and His will… Sin is against God − against His holiness, love and truth; it is deeply and profoundly personal… it is the violation of God’s command… It is both deviation and rebellion”
(JR Williams, Renewal Theology).

Sin is absolute

It is clear that sin is may be defined as those actions and attitudes that contravene God's righteous and holy will. Sin is that which displeases God. Sin is therefore defined according to the absolute values of God's righteousness and holiness. Sin is the crime of breaking the law of God's righteousness.

1 John 3:4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. NASU

The NET Bible comments on the word 'lawlessness' in this verse:

The Greek word ἀνομία (anomia) is often translated “iniquity” or “lawlessness” and in the LXX refers particularly to transgression of the law of Moses. In Jewish thought the ideas of sin (ἁμαρτία, Jamartia) and lawlessness or iniquity (ἀνομία) were often equated because sin involved a violation of the Mosaic law and hence lawlessness. For example, Ps 51:5 LXX sets the two in parallel, and Paul in Rom 4:7 (quoting Ps 32:1) does the same.
(NET footnote to 1 John 3:4)

Sin is 'lawlessness,' or a breaking of the law of God. Of course, the New Testament clarifies that the ultimate standard of law for Christians is not the Mosaic Law, but is actually the far deeper, higher law on which the Mosaic Law is based. Jesus affirmed that people were to obey the principles of the Mosaic Law (do not murder, do not commit adultery), but explained that they were based on spiritual principles, which means that one was also accountable to obey God in the heart (do not be angry, do not lust) - see Matthew 5:17-30.

In short, sin is the opposite of righteousness, and righteousness is defined by God. Therefore, sin is defined in relation to God.

This means that:

Sin is not defined by human sincerity or insincerity.
Sin is not defined by human ignorance or knowledge.
Sin is not defined according to revelations given or not given to specific churches.
Sin is not defined by human understanding of the Scriptures.
Sin is not defined by the presence or absence of human motives.
Sin is not defined by the amount of 'faith' a person has.
Sin is not defined by obedience or disobedience to one's spiritual leader.

When the Bible declares that certain thoughts, attitudes or actions are sin, it means that those things contradict the non-negotiable, absolute righteousness and perfection of God whether or not the people responsible knew about it or not.

For example, murder is sin (Exodus 20:13). It would be ludicrous to say that murder is only sin if the murderer knew it was sin or if he was not acting in love or faith. Murder is always sin. The circumstances of the murder and the murderer's understanding of the Scriptures do not matter - murder is sin because it contravenes God's absolute law of righteousness.

The Bible says that if a person does something without being aware that that action was wrong, he has still sinned. This is because sin is defined in relation to God's righteousness, not human understanding.

The Old Testament even explained what to do if someone sinned without knowing that his action had been forbidden by God:

Lev 4:27-28

27 If a member of the community sins unintentionally and does what is forbidden in any of the LORD’s commands, he is guilty. 28 When he is made aware of the sin he committed, he must bring as his offering for the sin he committed a female goat without defect.

NIV

King David prayed for forgiveness for sins he had committed unintentionally.

Psalms 19:12 Who can know all his errors? Please do not punish me for sins I am unaware of. NET

The NET Bible has this note from its translators:

Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
(NET footnote to Ps 19:12)

Ignorance is no excuse. God may or may not choose to 'overlook' ignorance, but sin committed in ignorance is still sin.

Acts 17:30 In the past God overlooked such ignorance, but now he commands all people everywhere to repent. NIV

Good motives are no excuse. Sin is not transformed into righteousness by the presence of good motives. Likewise, sin does not become righteousness by the presence or absence of understanding, faith, 'love,' obedience to leaders or special prophetic 'revelations.'

Sin is an absolute because it is defined in relation to the righteousness of God - it is not dependant on people, groups or circumstances. Therefore, it is not possible that certain actions, thoughts or attitudes may be 'sin' for one person or group of people, yet not sin for others. Yet this is what the founder of the Family (Dad/Berg) taught his followers. He said that because of his faith to believe the special revelations given to him, and because of his confidence in his understanding of the Scriptures, a number of actions were not sin for him or for Family members. They continued to be sin, he said, for non-Family church Christians who didn't have the 'faith' for them.

Dad/Berg incorrectly believed that sinful actions were those actions for which a person does not have the 'faith' for. In other words, his definition of 'sin' revolved around people, not the holiness of God. Whether intentionally or unintentionally, he misunderstood and misrepresented the Scriptures, which place God at the centre of righteousness, not man, and use the word 'sin' to describe that which deviates from God's invariable, unchangeable righteousness.

Please follow these links for analyses of the verses that Dad/Berg used to justify his position:

Faith comes by hearing the word of God.

Whatever is not of faith is sin.

Unto the pure all things are pure.

All the law is fulfilled in... love.

What Jesus said about sin

Jesus came to provide a means for people to escape the clutches of sin.

John 8:34-36

34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35 “The slave does not remain in the house forever; the son does remain forever. 36 “So if the Son makes you free, you will be free indeed.

NASU

Jesus was acutely aware that He came to the earth to bring forgiveness from sin. This was His mandate on earth.

Matt 9:2 And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, "Take courage, son; your sins are forgiven." NASU

Matt 9:6 "But so that you may know that the Son of Man has authority on earth to forgive sins" — then He said to the paralytic, "Get up, pick up your bed and go home." NASU

Luke 7:47-49
47 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little." 48 Then He said to her, "Your sins have been forgiven." 49 Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?"
NASU

The purpose of His death was to bring forgiveness from sins.

Matt 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. NASU

He said that there was no forgiveness apart from Him: Jesus alone is the means of forgiveness.

John 8:24 "Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins." NASU

Jesus said that sin was also an offence against people, but He was very clear that sins against people were also sins against God. In the parable of the Prodigal Son, the boy sinned against both his earthly and heavenly fathers.

Luke 15:18 'I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; NASU

Jesus commanded His followers to be forgiving. In fact, people who do not forgive other people will not be forgiven by God. This shows that although people may sin against each other, all sin is ultimately an offence against God.

Matt 18:21-22
21 Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" 22 Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.
NASU

Immediately after informing Peter of his obligation to be forgiving, Jesus illustrated what He meant with a parable, the point of which was that people should be forgiving to each other, because they themselves need far more forgiveness from God.

Matt 18:23-35
23 "For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 "When he had begun to settle them, one who owed him ten thousand talents was brought to him. 25 "But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. 26 "So the slave fell to the ground and prostrated himself before him, saying, 'Have patience with me and I will repay you everything.' 27 "And the lord of that slave felt compassion and released him and forgave him the debt. 28 "But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.' 29 "So his fellow slave fell to the ground and began to plead with him, saying, 'Have patience with me and I will repay you.' 30 "But he was unwilling and went and threw him in prison until he should pay back what was owed. 31 "So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. 32 "Then summoning him, his lord said to him, 'You wicked slave, I forgave you all that debt because you pleaded with me. 33 'Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?' 34 "And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. 35 "My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart."
NASU

This principle - that we should forgive others in recognition of our own sinfulness - is enshrined in the Lord's Prayer.

Luke 11:4 'And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'" NASU

Jesus also said that it was up to God whether or not He forgave specific sins.

Matt 12:31-32
31 "Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. 32 "Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.
NASU

The Early Church

Whenever Jesus was preached, the apostles declared that He came to bring the only possibility of forgiveness from sin.

Acts 2:38 Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. NASU

Acts 3:19 "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; NASU

Acts 5:31 "He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. NASU

Acts 10:43 "Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins." NASU

Jesus spoke personally to Paul, explaining that he was sent both to Jews and Gentiles in order that they might receive forgiveness for their sins.

Acts 26:18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.' NASU

Paul was faithful to his calling, and spent many years preaching the message of salvation from sin.

Rom 5:18 So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. NASU

Rom 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. NASU

Rom 6:6 knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; NASU

Gal 1:4 who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, NASU

Col 1:14 in whom we have redemption, the forgiveness of sins. NASU

It was a simple message: all people are sinners, because all people have sinned against God. However, through Jesus, all people now have the opportunity to be forgiven.

The New Testament does not say that Christian liberty means that actions that had previously been sin were now lawful for Christians. Rather, Christian liberty means that Christians - who had previously been enslaved to sin - were now free by the power of God to fully obey Him.

For more on Christian liberty, please click here.

Sexual sin

The founder of the Family declared his explicit belief that the Old Testament laws against adultery no longer applied to Christians. Therefore, he said, Christians were free to engage in sexual relations with each other without sin.

This is blatantly wrong.

The Bible is very consistent: extra-marital sex has always been a sin, because it is an offence against the righteousness of God.

Extra-marital sex was a sin before the Law of Moses:

Gen 20:3 But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man because of the woman whom you have taken, for she is married.” NASU

Extra-marital sex is condemned as a sin in the Mosaic Law:

Ex 20:14 You shall not commit adultery. NASU

Extra-marital sex was sin throughout the Old Testament after the Mosaic Law was given:

2 Sam 12:9 Why have you despised the word of the LORD by doing evil in His sight? You have struck down Uriah the Hittite with the sword, have taken his wife to be your wife, and have killed him with the sword of the sons of Ammon. NASU

Extra-marital sex continued to be sin with the coming of the Messiah. Jesus Himself reiterated the commandment against sexual sin:

Matt 19:18 Then he said to Him, “Which ones?” And Jesus said, “you shall not commit murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; NASU

After His resurrection, and after the empowering of the church with the Holy Spirit, Jesus Christ again specifically condemned sexual sin:

Rev 2:22 Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. NASU

Rev 21:8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars — their place will be in the fiery lake of burning sulfur. This is the second death. NIV

Paul repeatedly urged his readers against it:

1 Thess 4:3 For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; NASU

James acknowledged that extra-marital sex was sin:

James 2:11 For He who said, “do not commit adultery,” also said, “do not commit murder.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. NASU

There is no question or ambiguity about it. Extra-marital sex is sin.

To be specific: every sexual act that Family members engage in that is not confined to their own personal marriage is a sin before God. Every lustful thought is a sin before God. The liberal sexual attitudes in the Family are sin. Dad/Berg's promotion of extra-marital sex was sin. FFing was sin (for more on this controversial topic, please click here).

Conclusion

There are certain actions which offend God’s righteousness whether or not we have ‘faith’ for them. God has defined what is and what is not sin, and at no time does He relinquish that task to mere humans, regardless of how much ‘faith’ they have or what their motives are. God has clearly spelled out how we may please Him, and which thoughts, attitudes and actions offend Him.

Sins are those things that contradict the unchangeable holiness and the absolute righteousness of God.

Family members have a great need to learn of the ways of God, of the things which please Him, and of those things which He has defined as sin. There is much sin in the Family, and Family members urgently need to confess their sins, repent of their wrongdoing, forsake the ways of sin, and turn to the living God who will not only abundantly pardon, but will also grant the power to escape the clutches of sin.