Avoiding the Sin of Omission

In theology, the concept of sin is central in understanding humanity’s relationship with God and the Gospel's transformative power. Sin is typically categorized into two types: sins of commission and sins of omission. Sins of commission involve active disobedience to God’s commands—actions such as lying, stealing, or idolatry that directly contravene His will. In contrast, sins of omission are failures to act, neglect of the duties and responsibilities God has entrusted to His people. While sins of commission often receive more attention due to their overt nature, sins of omission are equally significant, as they reflect a passivity or indifference that undermines the active faith to which Christians are called.

This blog post examines the sin of omission through the lens of two pivotal New Testament passages, James 4:7 and Matthew 5:14-16, using the Bible's English Standard Version (ESV). James 4:7 exhorts believers to “Submit yourselves therefore to God. Resist the devil, and he will flee from you,” while Matthew 5:14-16 declares, “You are the light of the world… let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” At a theological doctoral level, we will explore how these texts address the sin of omission, offering both exegetical depth and practical application for the contemporary Church. As we will see, the sin of omission is not merely a passive failure but a refusal to embody the active obedience that characterizes genuine faith.

The significance of this topic lies in its implications for theology and practice. The Gospel calls believers to abstain from evil and pursue righteousness, reflecting God’s character in a fallen world. By analyzing James 4:7 and Matthew 5:14-16, we will uncover the Biblical mandate to avoid sins of omission, demonstrating how submission to God and visible good works are essential to Christian discipleship. This discussion will proceed with an exegetical analysis of each passage, a theological synthesis of their teachings, and a concluding reflection on their relevance for the Church today.

Exegetical Analysis

James 4:7: Submission and Resistance as Active Obedience

James 4:7 states, “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (ESV). To understand its implications for avoiding the sin of omission, we must situate this verse within its broader context. The Epistle of James, traditionally attributed to James, the brother of Jesus and a leader in the Jerusalem Church, addresses Jewish Christians dispersed across the Roman Empire. These believers faced external persecution and internal strife, including quarrels and worldliness within their communities (James 4:1-4). In the verses immediately preceding 4:7, James critiques their pride and friendship with the world, noting that “God opposes the proud but gives grace to the humble” (James 4:6, ESV). The conjunction “therefore” (Greek: oun) in verse 7 links this call to submission with the need for humility and reliance on God’s grace.

The command to “submit” is rooted in the Greek verb hypotassō, derived from hypo (under) and tassō (to arrange or order). In Koine Greek, hypotassō often carries a military connotation, meaning to place oneself under authority or to align with a superior’s command. Here, it denotes a voluntary act of subordinating one’s will to God’s, an active choice rather than passive acquiescence. Similarly, “resist” translates anthistēmi, from anti (against) and histēmi (to stand), meaning to actively oppose or stand firm against. This verb implies deliberate resistance to the devil’s temptations, not merely avoiding them but confronting them head-on.

The sin of omission in James 4:7 manifests as a failure to submit to God or resist the devil. Neglecting to align oneself with God’s authority allows worldly desires to persist unchecked, while failing to oppose the devil grants him influence over one’s life. James underscores this elsewhere, stating, “So whoever knows the good he ought to do and does not do it, sins” (James 4:17, ESV). In this context, omission is not a neutral state but an active refusal to fulfill God’s call, with consequences for both the individual and the community.

The original audience—Jewish Christians grappling with internal conflict—would have understood this as a rallying cry to reject passivity. By submitting to God, they could overcome their quarrels and thwart the devil's attempts to exploit their divisions by resisting him. For modern believers, this passage challenges complacency, urging an active posture of obedience and vigilance.

Matthew 5:14-16: Shining as Light through Good Works

In Matthew 5:14-16, Jesus declares during the Sermon on the Mount:

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (ESV).

This passage occurs early in Jesus’ ministry, as He instructs His disciples on the nature of kingdom citizenship. The Sermon on the Mount (Matthew 5-7) outlines the ethical and spiritual demands of God’s kingdom, contrasting with the legalism of the Pharisees and the secularism of the surrounding culture.

The metaphor of “light” (phōs in Greek) is rich with Old Testament resonance. In Isaiah 42:6 and 49:6, Israel is called a “light to the nations,” a role now extended to Jesus’ followers. Phōs denotes physical illumination, truth, righteousness, and divine revelation. The imperative “let your light shine” (lampō, to radiate or beam forth) is an active command, reinforced by the purpose clause: “so that they may see your good works and give glory to your Father who is in heaven.” The Greek kala erga (good works) refers to morally excellent deeds, visible actions that reflect God’s character.

The sin of omission here is the failure to let one’s light shine—hiding one’s faith, neglecting good works, or withdrawing from the world. Jesus’ imagery of a lamp under a basket (Greek: modios, a grain measure) evokes absurdity: no one lights a lamp only to obscure it. Likewise, believers who conceal their faith contradict their identity as the light of the world. This omission prevents others from seeing God’s glory, thwarting the evangelistic purpose of good works.

For Jesus’ disciples, this teaching was both an encouragement and a challenge. Amid Roman occupation and religious opposition, they were to live visibly as witnesses to the kingdom. Today, it confronts the Church with the temptation to retreat into privatized faith, urging believers to engage the world with tangible acts of love and justice.

Theological Discussion

Active Faith

James 4:7 and Matthew 5:14-16 converge on a theology of active faith. Evangelicals emphasize salvation by grace through faith (Ephesians 2:8-9), yet insist that genuine faith produces fruit (James 2:17). The sin of omission, therefore, is not a peripheral issue but a betrayal of the Gospel’s transformative power. Both passages demand action: submission and resistance in James, visibility and good works in Matthew. Together, they paint a holistic picture of discipleship that integrates internal devotion with external witness.

James 4:7 addresses the believer’s inner life. Submission to God is the antidote to pride and worldliness, while resisting the devil requires dependence on the Holy Spirit and Scripture (Ephesians 6:10-18). Failing to do so is a sin of omission because it neglects the spiritual disciplines that sustain faith. Matthew 5:14-16, conversely, focuses on outward expression. Good works are not optional but intrinsic to the believer’s identity, prepared by God “that we should walk in them” (Ephesians 2:10, ESV). Hiding one’s light is a sin of omission because it withholds the Gospel’s light from a world in darkness.

These teachings resonate with other Scriptures. In 1 Peter 2:12, believers are urged to “keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (ESV). Similarly, Colossians 3:17 instructs, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (ESV). The sin of omission disrupts this mandate, whether by neglecting spiritual warfare or failing to serve others.

Addressing Counterarguments

Some might argue that focusing on sins of omission risks legalism, suggesting that since salvation is by grace, not works, inaction is less consequential than commission. However, Scripture refutes this. James 2:26 asserts, “For as the body apart from the spirit is dead, so also faith apart from works is dead” (ESV). While works do not earn salvation, they validate it. In The Message of the Sermon on the Mount, theologian John Stott writes, “The Christian’s light is to shine not by withdrawal from society but by penetration into it… good deeds are the natural outcome of a life transformed by Christ.” Thus, omission is not excusable neglect but a denial of faith’s vitality.

Another potential misunderstanding is that sins of omission are less severe because they lack intent. Yet James 4:17 equates knowing the good and not doing it with sin, suggesting moral culpability. The Parable of the Good Samaritan (Luke 10:25-37) illustrates this: the priest and Levite’s failure to help the wounded man is as blameworthy as the robbers’ assault. Theology holds that all sin—commission or omission—separates us from God apart from Christ’s atonement (Romans 6:23).

Practical Implications

Avoiding the sin of omission requires intentionality. Believers must:

Submit to God daily through prayer, Bible study, and obedience, resisting the devil by wielding “the sword of the Spirit, which is the word of God” (Ephesians 6:17, ESV).

Pursue good works as opportunities arise, whether through mercy (Micah 6:8), evangelism (Matthew 28:19), or justice (Isaiah 1:17).

Live visibly, sharing the Gospel and reflecting Christ in public spheres, not merely private piety.

This proactive faith counters the insidious nature of omission, which often cloaks itself in apathy or fear. As Stott notes, “The world is watching, and the credibility of our message depends on the consistency of our lives.”

Conclusion

As illuminated by James 4:7 and Matthew 5:14-16, the sin of omission challenges believers to move beyond passive avoidance of evil into active pursuit of God’s will. James calls us to submit to God and resist the devil, rejecting the omission of spiritual discipline. Matthew urges us to shine as lights, condemning the omission of good works that glorify God. These passages affirm that faith is dynamic, demanding internal allegiance and external action.

For the Church, this theology is a clarion call. In an age of cultural retreat and moral ambiguity, avoiding sins of omission means embodying the Gospel with boldness and love. Believers must examine their lives—where have we failed to submit, resist, or shine?—and seek God’s grace to fulfill our calling. Ephesians 2:10 reminds us that we are “created in Christ Jesus for good works,” a purpose we cannot neglect without cost.

James and Matthew beckon us to a faith that acts, not merely assents. By heeding their words, we honor our Father in heaven and advance His kingdom on earth, avoiding the sin of omission through a life fully surrendered to Christ.