Monthly Archives: June 2013

Nine Biblical Metaphors for Sin

This topic has received magisterial treatment (in the scholarly sense) in Gary Anderson’s book, Sin: A History, but I wanted to offer a brief post on the biblical metaphors for sin. I find them fascinating and life-changing in terms of the way we conceive of ourselves and our moral mis-steps.

1. A Burden


Anderson insists that the concept of sin as a burden in the OT is the most important, foundational metaphor. For example, we find “a people laden with iniquity” (Isa 1:4), the idea of “bearing sin” (Lev 20:20, 22:9, 24:15; Num 9:13, 18:22, 32), and iniquities “like a heavy burden” (Ps 38:4). But also Jesus says “Come to me all you who are weary and heavy-laden, and I will give you rest” (Matt 11:28).  So sin is a burden to be borne.

2. A Stain

Anderson emphasizes this idea, which shows up in Jer 2:22 as “the stain of your guilt,” but also in Isaiah 1:18 “though your sins be like scarlet, they shall be white as snow.” There’s also the possibility of a “spot” clinging to Job’s hands (Job 31:7). The idea shows up elsewhere too (Sir 11:33, 44:19; 1 Tim 6:14). Sin is like a stain that is really hard to wash out. So redemption then is a “cleansing” or a “washing” (Ps 51:4; Eph 5:26; Titus 3:5).

3. A Debt

Sin is mentioned as a “record of debt” that was nailed to the cross by St. Paul (Col 2:14). Jesus uses the idea of debt to explain the forgiveness of sins in parables (Matt 18:21-35; Luke 7:41-50). It’s important to note that sometimes in the ancient world people would literally “sell themselves” into slavery in order to pay back debts, so these two metaphors for sin are connected. It gives a whole new meaning to the term “Master Card.”

4. A Lion


One of the first mentions of sin is in Genesis 4:7 where it is “crouching at the door” hoping to devour Cain. The posture of crouching is specifically linked with lions in the OT (Gen 49:9; Num 24:9; Deut 33:20; Job 38:40; Ezek 19:2). This idea re-appears in 1 Pet 5:8 as the devil “prowling around like a roaring lion, seeking someone to devour.” So sin is a lion: Look out!

5. Leprosy

Leprosy, a skin disease, made a person ritually unclean and unable to enter the Temple and in fact, had to live in exile separated from other people (see Lev 13-14). The connection between sin and leprosy is not as explicit in the Bible, but both of them make a person “unclean” and therefore unfit for God’s presence. Two famous lepers appear in the OT: Naaman the Syrian (2 Kgs 5:1), and King Azariah/Uzziah (2 Kgs 15:5; 2 Chr 26:21-23). Notably, one is delivered by God from leprosy and the other is afflicted by God with the disease. When Jesus cleanses lepers (Mark 1:41 || Matt 8:3, Luke 17:14, Matt 11:5 || Luke 7:22), he is not only healing them physically, but symbolically pointing to his power to forgive sins. Notably, the ten lepers cry out for him to “have mercy on us” (Luke 17:13). He does. So sin is like a debilitating skin disease which makes a person unclean, unable to enter the presence of the Lord.

6. Slavery

Slavery links sin to the Israelites’ plight in Egypt. This particular situation of slavery is the controlling one for biblical metaphor here (just search “house of slavery” in the OT), but slavery in general is linked to sin. This concept is mentioned in Heb 2:15, which mentions the “lifelong slavery” of sin by which we were enslaved to the devil. St. Paul mentions the “spirit of slavery” (Rom 8:15) and the “yoke of slavery” (Gal 5:1; see also Gal 2:4). In Galatians, he’s more specifically talking about slavery to the ceremonial precepts of the Mosaic law, but the main idea is that Christ has freed us from slavery to sin and some would have us go back into slavery.

7. Slavemaster

St. Paul tells us that it is possible to be “enslaved to sin” (Rom 6:6), portraying Sin as a slavemaster. I like to think of this very similar to the way drug addiction works–one can become enslaved to drugs or alcohol. Sin has the same allure, but induces a person into subservience, sacrificing their free will to feed their destructive desires.

8. KingNorweigen Crown

According to St. Paul, sin used to “reign through death” (Rom 5:21) and he urges us not to allow sin to “reign in your mortal body” (Rom 6:12). Also, much earlier, God urges Cain to “rule over” sin which “desires” him (Gen 4:7). Sin can be a king or we can be king over it.

9. Military Conscriptor

St. Paul talks about how one who succumbs to sin makes his body parts “weapons for unrighteousness” (Rom 6:13). Also, he describes how the “wages”–the Greek word ὀψώνια originally referred to a soldier’s pay–“of sin is death” (Rom 6:23). So, the army-pay of sin is death and the one who pays it is Sin, who makes our bodies into “weapons” for his evil designs.

There you have it. Sin, fundamentally a choice against God, an act of disobedience, is pictured many different ways throughout the Bible. The Bible portrays sin as a burden, a stain, a debt, a lion, leprosy, slavery, a slavemaster, a king and a military conscriptor. If you find any more metaphors for sin in the Bible, leave a comment.


Introductions to Books of the Bible, and Roman Martyrology

I want to tie up some loose ends in this post.

Bible Book Introductions

From 2006-2008, I was writing for a website called I wrote introductions to the books of the Bible and Lectio Divina meditations on the Sunday readings. I also produced a database of saints based on the Roman Martyrology for the site. In 2009, eCatholicHub closed up shop and all the content I had produced was transferred to Catholic News Agency. Their Bible page still houses my introductions to biblical books.

Roman Martyrology

Old Book

CNA already had a saint database, so I’m not sure exactly how (or if) they used the Roman Martyrology data that I provided. I should explain that I did not translate the whole 2004 Martyrology. Rather, I used the Martyrology to piece together the most complete possible list of saints and blesseds. I referred to the Martyrology project in a few previous posts: here, and here, also here. A few years have passed, so quite a few new saints and blesseds would need to be added to a new edition. As far as I know, there is no current English translation of the Martyrology.

On that note, I also wanted to straighten out exactly what editions exist. The most important one is the 2004 editio typica (official) in Latin:

  • Congregation of Divine Worship and the Discipline of the Sacraments. Martyrologium Romanum. Rome: Libreria Editrice Vaticana, 2004. ISBN: 978-88-2097-210-3. 844 pp.

The Latin uses some very obscure abbreviations that took me a lot of toil to figure out. Some of that is took place in an interchange with Fr. Z and his readers.

The previous editio typica came out in 2001, but was quickly superseded by the 2004 edition. For the sake of completeness:

  • Congregation of Divine Worship and the Discipline of the Sacraments. Martyrologium Romanum. Rome: Libreria Editrice Vaticana, 2001. 773 pp.

English translations of older editions:

  • O’Connell, J. B. The Roman Martyrology, in which are to be found the eulogies of the saints and blessed approved by the Sacred Congregation of Rites up to 1961. An English translation from the 4th ed. after the typical edition (1956) approved by Pope Benedict XV (1922). Westminster, MD: Newman, 1962. LCCN: 62-21497. 412 pp.
  • Collins, Raphael J. The Roman Martyrology: The 3d Turin ed., according to the original, complete with the proper eulogies of recent saints and offices. Westminster, MD: Newman, 1946. LCCN: 46-6139. 352 pp.
  • The Roman Martyrology, in accordance with the reforms of Pope Pius X; in which are to be found the eulogies of the saints and blessed approved by the Sacred Congregation of Rites up to the present time, with supplements for the Carmelite, Franciscan and Servite orders, and for the Society of Jesus. London: Burns, Oates and Washbourne, 1923. 516 pp.
  • The Roman Martyrology published by order of Gregory XIII, revised by the authority of Urban VIII, and Clement X. Afterwards, in the year 1749, augmented and corrected by Benedict XIV. Baltimore: John Murphy, 1916. (Based on the 1914 Latin text.) Online at

While not everyone reads the Roman Martyrology on a regular basis, it seems like it might be time for a complete English translation. I’d be happy to help, but I’m sure I’d need to consult some serious Latin experts to bring it to completion.