Sin

The doctrine of sin is not a minor theme in Reformed and Puritan teaching; it is the dark background against which the grace of God in Christ shines most brightly. These authors insist that sin is not merely a set of bad actions but a deep corruption of the heart, an infinite offense against an infinitely holy God, and a bondage from which no sinner can free himself. Understanding sin rightly matters because it drives sinners to Christ, humbles pride, and magnifies the cross. As Spurgeon puts it, despite the devastations of sin, grace superabounds, which is the more pleasing part of the subject (Romans 5:20). Let us turn to the more pleasing part of the subject—the superabundance of grace. Having bewailed the devastations and injurious deeds of sin, it delights our hearts to be assured that “grace did much more abound Charles Spurgeon, sermon “Law and Grace”

Sin Is Universal and Inexcusable

From the opening chapters of Romans, the classic authors draw a sweeping conclusion: all people, Jew and Gentile alike, stand guilty before God. Spurgeon notes that sin existed in the world long before God gave the law at Sinai, and even where the written law has never been heard, people still sin against the light of nature, conscience, and tradition (Romans 5:20; Romans 1:20). There was sin long before Sinai smoked; long ere the mountain trembled beneath the weight of Deity, and the dread trumpet sounded exceeding loud and long, there had been transgression. And where that law has never been heard, in heathen countries where that word has never gone forth, yet there is sin,—because, though men cannot sin against the law which they have never seen, yet they can all rebel against the light of nature, against the dictates of conscience, and against that traditional remembrance of right and wrong, which has followed mankind from the place where God created them Charles Spurgeon, sermon “Law and Grace” Matthew Henry agrees, arguing that all people know enough about God from what he has revealed to leave them without excuse for not worshiping him alone (Romans 1:20-21). They are therefore without excuse, in that they did know God, and from what they knew might easily infer that it was their duty to worship him, and him only. Though some have greater light and means of knowledge than others, yet all have enough to leave them inexcusable Matthew Henry, “Exposition of the Old and New Testaments”

The problem is not lack of knowledge but suppression of it. Henry explains that people know some truth about God and good and evil, but they suppress it and keep it from changing their wicked lives (Romans 1:18). Some communes notitæ, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses Matthew Henry, “Exposition of the Old and New Testaments” He adds that an unrighteous heart imprisons and buries truth so that it cannot influence a person. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried Matthew Henry, “Exposition of the Old and New Testaments” This is why even the most learned nations fell into gross idolatry. Henry observes that the Gentiles fell into gross idolatry despite having natural knowledge of God, just as even the Jews with Scripture light were prone to idolatry (Romans 1:21-23). We shall the less wonder at the inefficacy of these natural discoveries to prevent the idolatry of the Gentiles if we remember how prone even the Jews, who had scripture light to guide them, were to idolatry; so miserably are the degenerate sons of men plunged in the mire of sense Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon sharpens the point: even without divine revelation, people can sin exceedingly because conscience, nature, tradition, and reason are each sufficient to condemn them for violating what they know (Romans 5:20; Romans 1:20). Without a divine revelation men can sin, and sin exceedingly—conscience, nature, tradition, and reason, being each of them, sufficient to condemn them for their violated commandments Charles Spurgeon, sermon “Law and Grace” Henry concludes that holding truth in unrighteousness is the root of all sin, just as holding sound words in faith and love is the root of true religion. Holding fast the form of sound words in faith and love is the root of all religion (2 Tim. i. 13), but holding it fast in unrighteousness is the root of all sin Matthew Henry, “Exposition of the Old and New Testaments”

The Infinite Heinousness of Sin

Jonathan Edwards gives the most sustained argument for the infinite evil of sin. His reasoning is simple but weighty: sin's evil is infinite because it violates an infinite obligation to love and honor an infinitely excellent God. But certainly our obligation to love or honour any being is great in proportion to the greatness or excellency of that being, or his worthiness to be loved and honoured. We are under greater obligations to love a more lovely being than a less lovely; and if a being be infinitely excellent or lovely, our obligations to love him are therein infinitely great Jonathan Edwards, “Justification by Faith Alone” He explains that the creature's sin against God is aggravated by both God's infinite greatness and the creature's meanness, while the creature's respect toward God is worthless because of the creature's lowliness. The sin of the creature against God is ill deserving in proportion to the distance there is between God and the creature; the greatness of the object, and the meanness of the subject, aggravates it. But it is the reverse with regard to the worthiness of the respect of the creature to God; it is worthless (and not worthy) in proportion to the meanness of the subject Jonathan Edwards, “Justification by Faith Alone”

Edwards uses a striking illustration to show how all sins can be infinitely heinous and yet differ in degree. Just as an infinitely long cylinder can still be increased in other dimensions, sins that are all infinitely heinous can still differ in degree in other respects. as if we should suppose a cylinder infinitely long, it cannot be greater in that respect, viz. with respect to the length of it; but yet it may be doubled and trebled, and made a thousand-fold more, by the increase of other dimensions Jonathan Edwards, “Justification by Faith Alone” He also argues that sins can all be infinitely heinous with respect to the worthiness of the object against whom they are committed, yet still differ in heinousness in other respects. But all that can be argued hence is, that no sin can be greater with respect to that aggravation, the worthiness of the object against whom it is committed. One sin cannot be more aggravated than another in that respect, because the aggravation of every sin is infinite; but that does not hinder, that some sins may be more heinous than others in other respects Jonathan Edwards, “Justification by Faith Alone”

This infinite guilt has a direct consequence for justification. Edwards insists that until a sinner is actually justified, God cannot suitably testify any pleasedness with or acceptance of anything inherent in him because of the infinite guilt of sin. it is not meet, till a sinner is actually justified, that any thing in him should be accepted of God, as any excellency or amiableness of his person; or that God, by any act, should in any manner or degree testify any pleasedness with him, or favour towards him, on the account of any thing inherent in him Jonathan Edwards, “Justification by Faith Alone” He adds that sin is properly of infinite heinousness, and this infinite guilt makes it unsuitable for God to accept any excellency in an unjustified sinner. And this appears from the infinite guilt that the sinner till justified is under; which arises from the infinite evil or heinousness of sin Jonathan Edwards, “Justification by Faith Alone” Even true grace or faith in a person still separate from Christ cannot be accepted by God as making the person lovely, because infinite guilt outweighs any finite goodness. If we should suppose that a sinner could have faith, or some other grace in his heart, and yet remain separate from Christ; and that he is not looked upon as being in Christ, or having any relation to him, it would not be meet that such true grace should be accepted of God as any loveliness of his person in the sight of God Jonathan Edwards, “Justification by Faith Alone”

Sin Corrupts the Mind and the Heart

The authors are united in teaching that sin is not only an external act but a corruption that darkens the understanding and perverts the affections. Henry explains that the corruption and wickedness of the heart darkens and perverts the understanding (Romans 1:21). And their foolish heart was darkened. The foolishness and practical wickedness of the heart cloud and darken the intellectual powers and faculties. Nothing tends more to the blinding and perverting of the understanding than the corruption and depravedness of the will and affections Matthew Henry, “Exposition of the Old and New Testaments” He adds that the blindness of their understanding was caused by the willful aversion of their wills and affections; they did not retain God in their knowledge because they did not like it, since it contradicted their lusts (Romans 1:28). The blindness of their understandings was caused by the wilful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. They would neither know nor do any thing but just what pleased themselves Matthew Henry, “Exposition of the Old and New Testaments”

This willful rejection leads to a hardened conscience. Henry warns that a course of sin leads to a hardened conscience, and willful hardness is justly punished with judicial hardness from God (Romans 1:28). See whither a course of sin leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts have a direct tendency. Eyes full of adultery cannot cease from sin, 2 Pet. ii. 14. This reprobate mind was a blind scared conscience, past feeling, Eph. iv. 19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but afterwards God hardened Pharaoh's heart. Thus wilful hardness is justly punished with judicial hardness Matthew Henry, “Exposition of the Old and New Testaments” He also notes that when people willfully reject the truth, God justly gives them over to a reprobate mind that cannot discern spiritual things. Answerable to this wilfulness of theirs, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind—eis adokimon noun, a mind void of all sense and judgment to discern things that differ, so that they could not distinguish their right hand from their left in spiritual things Matthew Henry, “Exposition of the Old and New Testaments”

Henry is careful to maintain God's righteousness in this judgment. God's giving people up is a righteous judgment for idolatry, in which he withdraws restraining grace and leaves them to themselves, yet he is not the author of the sin that follows (Romans 1:24). God gave them up, in a way of righteous judgment, as the just punishment of their idolatry—taking off the bridle of restraining grace—leaving them to themselves—letting them alone; for his grace is his own, he is debtor to no man, he may give or withhold his grace at pleasure Matthew Henry, “Exposition of the Old and New Testaments” Though the greatest wickedness follows upon God's giving people up, the fault lies entirely with the sinner's wicked heart, not with God. And yet God is not the author of sin, but herein infinitely just and holy; for, though the greatest wickedness follow upon this giving up, the fault of that is to be laid upon the sinner's wicked heart Matthew Henry, “Exposition of the Old and New Testaments”

Sin Enslaves and Condemns

Spurgeon portrays sin as a tyrant. Sin is a tyrant that deceives by promising pleasure but actually brings pain now and eternal death in the world to come (Romans 5:21). The reign of sin is a reign of terror and delusion; it promises pleasure, but being full of all manner of deceivableness, of unrighteousness, it gives pain even in this world—and in the world to come—eternal death Charles Spurgeon, sermon “Reigning Grace” He adds that sin's reign has been marked by blood, iniquity, and misery from the fall of Eden onward. Its first act was to smite Eden with blast and mildew by its breath; its next act was to slay the second child of man, and that by the hand of the eldest-born. Since then, its reign has been scarlet with blood, black with iniquity, and fraught with everything that can make the heart of man sad and wretched Charles Spurgeon, sermon “Reigning Grace” Sin holds sinners in bondage like chains and strong devils, so that they cannot free themselves. But see how he is bound with a hundred chains and held in bondage by seven fierce and strong devils Charles Spurgeon, sermon “Reigning Grace” Human resolutions and vows are powerless to deliver a person from the mastery of sin. All these things—all your resolutions and your vows were powerless! They could not deliver you; they could not set you free Charles Spurgeon, sermon “Reigning Grace”

This bondage is felt most acutely by the awakened sinner. Spurgeon says a spiritually awakened sinner feels the terrible bondage of sin and longs to escape it. The man is alive; he has been quickened—but no sooner is he quickened than he feels the terrible bondage of sin Charles Spurgeon, sermon “Reigning Grace” A sinner under conviction is imprisoned by guilt, fear of death and hell, and an accusing conscience, with no hope in himself. The captive sits both day and night with tangled hair, weeping, weeping, weeping! Ask him why, and his answer is, "I have sinned—I have sinned and I cannot look up. Beneath me there is the yawning gulf of death, and deeper still a devouring Hell! Above me there is an angry God and a judgment seat blazing with vengeance; within me there is an accusing conscience, the foretaste of the wrath to come Charles Spurgeon, sermon “Reigning Grace” Worldly pleasures and human consolation cannot free a convicted sinner from his despair. Oh, come here, you sons of mirth, and see what you can do for this poor prisoner. Can your music and your dancing open yonder gates, or shake those granite walls? Come here, you who are masters of the art of consolation, see what you can do! But as one who sings songs to a sad heart, and as vinegar upon niter, so are you Charles Spurgeon, sermon “Reigning Grace”

Henry emphasizes that sin brings God's wrath, not as a passionate outburst but as a righteous judgment. God's wrath is not a passionate outburst but a righteous judgment, his settled will to punish sin because he hates it (Romans 2:5). The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa. xxvii. 4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature Matthew Henry, “Exposition of the Old and New Testaments” Sinners who continue in sin are storing up abundant wrath for themselves, which will be revealed on the day of judgment (Romans 2:5). Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure Matthew Henry, “Exposition of the Old and New Testaments”

Sin Makes Human Righteousness Worthless for Justification

A major theme in Edwards is that sin so corrupts even our best deeds that they cannot form the basis of acceptance with God. He argues that our best duties are defiled by sin and corruption that precede, follow, and are intermingled with them, and even the holy acts themselves are defective. Not only are our best duties defiled, in being attended with the exercises of sin and corruption which precede, follow, and are intermingled with them; but even the holy acts themselves, and the gracious exercises of the godly, are defective Jonathan Edwards, “Justification by Faith Alone” The defect in our holy acts is properly sin, an expression of a vile sinfulness of heart that provokes God's just anger. That defect is properly sin, an expression of a vile sinfulness of heart, and what tends to provoke the just anger of God Jonathan Edwards, “Justification by Faith Alone”

Edwards goes further: even our good deeds and virtuous acts are in a sense corrupt, and their corruption infinitely outweighs whatever good is in them. Because our good deeds and virtuous acts themselves are in a sense corrupt; and the hatefulness of the corruption of them, if we are beheld as we are in ourselves, or separate from Christ, infinitely outweighs the loveliness of the good that is in them Jonathan Edwards, “Justification by Faith Alone” Our love and other graces are sinfully defective because they are vastly disproportionate to the occasion given for them by God's loveliness, kindness, and our advantages. but because the act is so very disproportionate to the occasion given for love or other grace, considering God’s loveliness, the manifestation that is made of it, the exercises of kindness, the capacity of human nature, and our advantages (and the like) together Jonathan Edwards, “Justification by Faith Alone” Because the defect in our gracious acts is sin, it is infinitely hateful and infinitely outweighs the loveliness of our holiness, which has but little value. For in that this defect is sin, it is infinitely hateful; and so the hatefulness of the very act infinitely outweighs the loveliness of it; because all sin has infinite hatefulness and heinousness; but our holiness has but little value and loveliness, as has been elsewhere demonstrated Jonathan Edwards, “Justification by Faith Alone”

This is why moral reformation cannot deal with past sins. Spurgeon explains that moral reformation cannot deal with past sins; ceasing to incur new debts does not discharge old liabilities (Romans 5:1). Man! Do you not perceive that your foundation is not an even and secure one? For what about the past? What is to become of the sins already committed? How are you to get rid of these? Do you suppose that the payment of future debts will discharge old liabilities Charles Spurgeon, sermon “Peace By Believing” Edwards adds that if the original law requiring perfect obedience is abolished, then imperfect obedience cannot be sin, and there is no need for Christ to die for it. I would ask, What law these imperfections of our obedience are a breach of? If they are not a breach of no law, then they are not sins; and if they be not sins, what need of Christ’s dying to satisfy for them Jonathan Edwards, “Justification by Faith Alone”

The Law Exposes Sin and Works Wrath

Edwards is especially concerned to show that the law by which sin is known is chiefly the moral law, not merely the ceremonial law. He argues that the law by which we come to know sin is chiefly the moral law, not merely the ceremonial law (Romans 3:20). Now that law by which we come to the knowledge of sin, is the moral law chiefly and primarily Jonathan Edwards, “Justification by Faith Alone” Paul himself shows that the law giving the knowledge of sin is the moral law, because it says, 'Thou shalt not covet' (Romans 7:7). I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet Jonathan Edwards, “Justification by Faith Alone”

The moral law condemns every violator. Edwards states that the law that people have broken cannot justify them as observers of it, because every law necessarily condemns its violators (Romans 3:19-20). Doubtless, the apostle’s argument is, that the very same law they have broken, can never justify them as observers of it, because every law necessarily condemns its violators Jonathan Edwards, “Justification by Faith Alone” He adds that the law works wrath by forbidding sin and aggravating the guilt of transgression, which is especially true of the moral law (Romans 4:13-16; Romans 4:15; Romans 7:13). Now the way in which the law works wrath, by the apostle’s own account, in the reason he himself annexes, is by forbidding sin, and aggravating the guilt of the transgression; Rom. iv. 15.“for,” says he, “where no law is, there is no transgression Jonathan Edwards, “Justification by Faith Alone” The curse applies to every command God has given to mankind, with the moral precepts carrying the most severe threatened curse for violation (Galatians 3:10). for the words are spoken of the moral as well as the ceremonial law, and reach every command or precept which God has given to mankind; and chiefly the moral precepts, which are most strictly enjoined, and the violations of which in both the New Testament and the Old, and in the books of Moses themselves, are threatened with the most dreadful curse Jonathan Edwards, “Justification by Faith Alone”

Henry notes that sin is greatly aggravated when committed against knowledge, especially against the knowledge of God's judgment, for it argues a hardened heart resolutely set upon sin (Romans 1:32). It is a great aggravation of sin when it is committed against knowledge (James iv. 17), especially against the knowledge of the judgment of God. It is daring presumption to run upon the sword's point. It argues the heart much hardened, and very resolutely set upon sin Matthew Henry, “Exposition of the Old and New Testaments” Those who sinned while possessing the law of Moses will be judged by that law, and their punishment will be greater because they had its clear light (Romans 2:12). As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomo—in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing Matthew Henry, “Exposition of the Old and New Testaments”

Christ Died for Sinners

The remedy for sin is not human effort but the death of Christ for the ungodly. Spurgeon stresses that Christ died for people who are continual sinners, not those who have committed only one fault (Romans 5:8). Now, the sweet thought is, that Christ died for us, whilst he knew that we should be continual transgressors. Men, brethren, and fathers, he did not die for you as those who have committed but one fault, but as those who were emphatically “sinners;” sinners of years’ standing; some of you sinners with grey heads; sinners who have persevered in a constant course of iniquity Charles Spurgeon, sermon “Love's Commendation” Christ died for people who had sinned directly against him. Reflect again, When we were sinners, we were sinners against the very person who died for us Charles Spurgeon, sermon “Love's Commendation” Christ died for people considered as sinners in their loathsomeness and misery, not as saints or good people. When Christ died, he died for men as black, as wicked, as abominable, not as good and excellent. Christ did not shed his blood for us as saints, but as sinners Charles Spurgeon, sermon “Love's Commendation”

The word 'ungodly' is crucial. Spurgeon explains that the word translated 'ungodly' means impious or godless, describing those who have cast off God and love for what is right (Romans 5:6). Look at the original word, and you will find that it has the meaning of ‘impious, irreligious, and wicked.’ Our translation is by no means too strong, but scarcely expressive enough Charles Spurgeon, sermon “For Whom Did Christ Die?” Christ died for the ungodly, meaning the impious, irreligious, and wicked, not for the righteous or devout. But the pith of the text comes here, that ‘Christ died for the ungodly‘; not for the righteous, not for the reverent and devout, but for the ungodly Charles Spurgeon, sermon “For Whom Did Christ Die?” Christ's death was necessary because humanity was sinful and needed a penalty paid, not because people were good. If Christ died, it must be because there was a penalty to be paid for sin committed, hence he must have died for those who had committed the sin Charles Spurgeon, sermon “For Whom Did Christ Die?”

Edwards connects this to the infinite value of Christ's obedience. Christ's obedience has infinite value because of the infinite dignity of his person, and this was necessary to answer the infinite aggravation of our disobedience. Hence, (by the way,) the love, honour, and obedience of Christ towards God, has infinite value, from the excellency and dignity of the person in whom these qualifications were inherent; and the reason why we needed a person of infinite dignity to obey for us, was because of our infinite comparative meanness, who had disobeyed, whereby our disobedience was infinitely aggravated Jonathan Edwards, “Justification by Faith Alone” Spurgeon adds that Christ is the all-sufficient propitiation for every sin of the believer, whether great or small, old or new (Romans 3:25). Whether my sin is little or it is great, whether it is fresh or old, it is the same sin, and blessed be God, it has all been atoned for through Christ the Propitiation! We ought to take Christ as being the death of every sin and of all sin—as having expunged and wiped out the great debt as well as the little—the 10,00 talents as well as the 100 pence Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” Every sin of thought, word, and deed that a believer has committed is totally annihilated in the propitiation of Christ. We have never gotten the full idea of Christ till we know that every sin of thought, of word, of deed that the Believer has ever been guilty of finds its death, its drowning, its total annihilation in the Propitiation which God has set forth Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

The cross also teaches believers the true evil of sin. Spurgeon says the atoning death of Christ shows believers the true evil of sin, so that they no longer think lightly of it (Romans 5:6). If God had forgiven sinners without an atonement they might have thought little of transgression, but now that pardon comes to them through the bitter griefs of their Redeemer they cannot but see it to be an exceeding great evil Charles Spurgeon, sermon “For Whom Did Christ Die?” We only understand the full evil of our sins when we see what it cost Christ to put them away. We never know the full evil of our iniquities till we see what it cost the Redeemer to put them away Charles Spurgeon, sermon “For Whom Did Christ Die?” Sin is like a dagger that stabbed the Savior's heart, and therefore it must be abhorred by everyone redeemed by Christ's sacrifice. Sin is that dagger which stabbed the Saviour’s heart, and henceforth it must be the abomination of every man who has been redeemed by the atoning sacrifice Charles Spurgeon, sermon “For Whom Did Christ Die?”

Sin and the Need for Faith

Finally, the authors agree that sin makes faith in Christ necessary, and that faith itself includes a sense of sinfulness. Edwards argues that justifying faith includes a sense of our own sinfulness and a hatred or rejection of sin. But in the act of embracing Christ as a Saviour from our sin and its punishment, is implied a sense of our sinfulness, and a hatred of our sins, or a rejecting them with abhorrence, and a sense of our desert of punishment Jonathan Edwards, “Justification by Faith Alone” Embracing Christ as a Savior from punishment implies a sense that we are sinful and have deserved that punishment. It implies a sense of our own sinfulness. Certainly in the hearty embracing of a Saviour from the punishment of our sinfulness, there is the exercise of a sense that we are sinful. We cannot heartily embrace Christ as a Saviour from the punishment of that which we are not sensible we are guilty of Jonathan Edwards, “Justification by Faith Alone” A sense of sinfulness, unworthiness, and desert of punishment belongs to the nature of saving faith (Matthew 15:26-28). That such a sense of our sinfulness, and utter unworthiness, and desert of punishment, belongs to the nature of saving faith, is what the Scripture from time to time holds forth; as particularly in Matt. xv. 26-28 Jonathan Edwards, “Justification by Faith Alone”

Spurgeon warns that continuing in sin prevents a person from coming to Christ; repentance and leaving sin are necessary (Romans 3:24). If you continue in sin, you must not come to Christ; you cannot; your sins will hamper you. You cannot be chained to your galley- oar—the oar of your sins—yet come to Christ, and be a free man Charles Spurgeon, sermon “Justification by Grace” Yet he also insists that to deny that Christ died for you because you are too sinful is to call God a liar, since God declares Christ died for the ungodly (Romans 5:6). Then, sir, mark! I hold you to your words, and charge you with contradicting the Eternal God to his teeth, and making him a liar. Your statement gives God the lie. The Lord declares that ‘Christ died for the ungodly,’ and you say he did not, what is that but to make God a liar Charles Spurgeon, sermon “For Whom Did Christ Die?” Believing that Christ died for the ungodly is simply believing the truth, and refusing to believe is calling God a liar. Is it hard to believe the truth? Darest thou belie thy God? Art thou steeling thy heart to such desperateness that thou wilt call thy God a liar Charles Spurgeon, sermon “For Whom Did Christ Die?”

Henry reminds us that before showing the way of salvation, the apostle first convinces people of their guilt and of God's wrath against sin (Romans 1:18). The apostle, like a skilful surgeon, before he applies the plaster, searches the wound—endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome Matthew Henry, “Exposition of the Old and New Testaments” The doctrine of sin is therefore not an end in itself. It is the necessary preparation for receiving the grace that superabounds over all sin through Jesus Christ.