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CHAPTER TEN
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Saint or Sinner?

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The Hebrew word for "sinner," according to Harris Theological Wordbook is, "haTTa'- Sinners, sinful. The masculine noun, haTTa' appears eighteen times in the Old Testament. It designates a habitual sinner who is subject to punishment because of his or her practices."(1) In the Greek the word sinner is "hamartolos." Kittle's TNDT states:

"In the NT harmartolos, which is both an adjective and a noun, still has a derogatory nuance and is used a.) for those living in conscious opposition to God's will in the law (Mt. 9:10), or the women in Simon's house (Lk. 7:37), in distinction from respectable people (Mt. 11:19; 1 Tim. 1:9; James 4:8); b.) by Pharisees for those who do not keep their ordinances, i.e., most of the people including Jesus and His disciples; c.) by the Jews for gentiles, a usage avoided in Acts; d.) for guilty humanity as it is yet without Christ and unreconciled (Rom. 5:8; Gal. 2:16); e.) for individuals who have fallen into specific guilt (Lk. 13:2, 15:7, 10; Heb. 7:26); and f.) adjectivally in all the above senses."(2)

We find the word closely linked in Scripture with the "ungodly."

"Blessed {is} the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful" (Psalm 1:1).

"Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous" (Psalm 1:5).

"For the LORD knows the way of the righteous, but the way of the ungodly shall perish" (Psalm 1:6)

"If the righteous will be recompensed on the earth, How much more the ungodly and the sinner. " (Proverbs 11:31).

"knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for {the} ungodly and for sinners, for {the} unholy and profane, for murderers of fathers and murderers of mothers, or manslayers..." (1 Timothy 1:9) (all italics added).

We find the word closely linked in Scripture with the “ungodly.” “Blessed {is} the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful” (Psalms 1:1). “Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous” (Psalms1:5). “For the LORD knows the way of the righteous, but the way of the ungodly shall perish” (Psalms 1:6) “If the righteous will be recompensed on the earth, How much more the ungodly and the sinner. “ (Proverbs 11:31). “knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for {the} ungodly and for sinners, for {the} unholy and profane, for murderers of fathers and murderers of mothers, or manslayers...” (1 Timothy 1:9). We find that terms ungodly and sinner are used interchangeably. The sinner is ungodly, the ungodly is a sinner. The Greek word for ungodly according to Vine’s is asebes- “impious, ungodly,” “without reverence for God,” not merely irreligious, but acting in contravention of God’s demands, Rom 4:5; Rom 5:6; 1 Tim 1:9; 1 Pet 4:18; 2 Pet 2:5 (2 Pet 2:6 in some mss.); 2 Pet 3:7; Jude 4, Jude 15 (twice). (Note: All the NT occurrences of the Greek word are mentioned.)”(3)

If all believers are “sinners” then would it not be equally true that all believers are “ungodly”? Yet why is it we never refer to believers as the “ungodly”?

We find the term “sinner” used exclusively in Scripture of those who walk in rebelliousness to God. Those who habitually practice sin, are impious, ungodly, without reverence for God, not merely irreligious, but acting in contravention of God's demands. It is only used in reference to those who are walking in opposition to the will of God. This is not the Scriptures description of a Christian. We read in 1 John 3:9, “No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God.” “ Note: John does not say ou du/natai amartei=n, ‘cannot commit a sin,’ but ou du/natai amarta/nein, ‘cannot be a sinner’. An act is different from a state of sin.”(4)

If a “sinner” then, as defined by Scripture, is one who habitually practices sin, would we not conclude that according to 1 John 3:9, as well as many other passages, that a believer would no longer be characterized as a “sinner”? That is not to say that the believer does not sin (1 John 1:8), but if we are to be scripturally accurate the believer, not only positionally, but practically, is no longer a 'sinner' or one who practices sin.

As shocking as it may be to some, we will find that the word “sinner” is never used in Scripture in reference to a believer. Sin certainly indwells the believer, but he is not one who lives in sin. It is not as a result of our own goodness or righteousness, but it is because His seed remains in us and we cannot. It is not what man does, but rather what God’s seed does in man. It is by grace, through faith, that the sinner has been made alive unto God. It is that grace which teaches us to deny ungodliness and worldly lusts that we might live soberly, righteously, and godly in this present age (Titus 2:12). It is God working in us both to will and to do for His good pleasure. “Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith (Rom. 3:27).”

In Gal. 2:17 Paul says,

“But if, while we seek to be justified by Christ, we ourselves also are found sinners, {is} Christ therefore a minister of sin? Certainly not! “For if I build again those things which I destroyed, I make myself a transgressor. For I through the law died to the law that I might live to God.”

Here again we see the contrast between a “sinner” and one who “lives to God.” The ministry of Christ frees us from the law. However, if this freedom frees us to indulge in sin, a freedom which even the law does not allow, do we not therefore make the work of Christ an advancement for the cause of sin? Would we not have to say then that the law is superior to Christ in its ministry against sin? At least the law contrains men from outwardly acting out the desires of their sinful hearts. If one were to come and give every man freedom from the civil laws which govern society, freeing corrupt men to do as they please, would it not be an exceedingly evil work? Likewise, if to be justified by Christ has the present result of remaining as sinner in practice, do we not therefore make Christ a minister of sin? Paul in essence says the same thing when he asks the question in Romans 6:1, “What shall we say then, shall we continue in sin that grace may abound? Shall we continue as sinners? His answer is an emphatic, “God forbid! How can we who have died to sin live any longer in it.” The answer is, we cannot. What conclusion can we come to? other than the fact that the man who lives to God, is no longer as defined by Scripture, a sinner. Again John makes this clear in 1 John 3:10, “He who does not practice righteousness (a sinner) is not of God, nor is he who does not love his brother.” Wuest's expanded Greek New Testament translates 1 John 3:9,10 as, “Everyone who has been born out of God with the present result that he is a born one of God does not habitually practice sin because His seed remains in Him. And he is not able habitually to sin, because out of God he has been born with the present result that he is a born-one of God. In this is apparent who are the born-ones of God and the born-ones of the devil. Everyone who is not habitually doing righteousness is not of God, also the one who is not habitually loving his brother [Christian] with a divine and self-sacrificial love.”

Again, why did Christ die on the cross? Simply to give us an imputed righteousness? 1 Peter 2:24 says, .”..Who Himself bore our sins in His own body, that we, having died to sins might live for righteousness.” Vine’s says, of “righteousness” (dikaiosune)-

“Righteousness is not said to be imputed to the believer save in the sense that faith is imputed (“reckoned’ is the better word) for righteousness. It is clear that in Rom 4:6, Rom 4:11, ‘righteousness reckoned’ must be understood in the light of the context, ‘faith reckoned for righteousness, ’ Rom 4:3, Rom 4:5, Rom 4:9, Rom 4:22. ‘For’ in these places is eis, which does not mean ‘instead of,’ but ‘with a view to.’ The faith thus exercised brings the soul into vital union with God in Christ, and inevitably produces righteousness of life, that is, conformity to the will of God.” (4)

In other words the faith that justifies also sanctifies, imparting to us a practical righteousness, meaning we are no longer positionally or practically sinners. To those who would argue with this position we would ask the same question the Apostle Paul asked the Corinthians; “Do you not know that the unrighteous will not inherit the kingdom of God?

If the unrighteous will not inherit the Kingdom of God would we not have to conclude that only the righteous will? Is Paul speaking of an imputed righteousness? No, he goes on; Do not be deceived. Neither fornicators, nor idolators, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you (past tense) (1 Cor. 6:9-10). Paul is speaking of unrighteous behavior in contrast to righteous behavior. It is clear in the context that there is nothing in this passage that refers to our position in Christ, but rather our practical daily living. In other words, “Do you not know that those who profess to know Him and yet continue as sinners in practice will not inherit the kingdom of God”? What is Paul saying? That we are justified by our own righteousness? No, he goes on: But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God”(1 Cor. 6:11) Paul makes it clear that it is all by grace.

Romans 5:8 says, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” This verse refers to sinners in the past tense. We were sinners, but by the grace of God we are no longer.

Jesus says in Lk 6:32, “But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend {to those} from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back.”

Even sinners do good to those who do good to them, how much more then should I expect from you who are not sinners but saints. “But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil.” In these verses Jesus is making a clear distinction between 'sinners' and the 'sons of the most high', and he makes this distinction on a practical, moral level.

In John 9:31, the man healed of blindness says, “Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.” The contrast here is between sinners and those who worship God and do His will. Peter echoes this same thought in 1 Peter 3:12, “For the eyes of the Lord are on the righteous, and His ears are open to their prayers, but the face of the Lord is against those who do evil.” Again, the contrast is between those who practice righteousness and those who practice evil. 1 John 3:22 states, “And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight.” This is in agreement with the Apostle James when he states that “The effective, fervent prayer of a righteous man avails much” (James 5:16). These verses state that God hears the believer because he is a worshiper of God and does His will by the keeping of His commandments. The only prayer God hears from the sinner is the prayer of repentance.

Vine's says:

“Justification is primarily and gratuitously by faith, subsequently and evidentially by works. In regard to ‘justification’ by works, the so-called contradiction between James and the apostle Paul is only apparent. There is harmony in the different views of the subject. Paul has in mind Abraham’s attitude toward God, his acceptance of God’s word. This was a matter known only to God. The Romans epistle is occupied with the effect of this Godward attitude, not upon Abraham’s character or actions, but upon the contrast between faith and the lack of it, namely, unbelief, cf. Rom 11:20. James (Jas 2:21-26) is occupied with the contrast between faith that is real and faith that is false, a faith barren and dead, which is not faith at all. Again, the two writers have before them different epochs in Abraham’s life, Paul, the event recorded in Gen 15, James, that in Gen 22. Contrast the words ‘believed’ in Gen 15:6 and ‘obeyed’ in Gen 22:18... Further, the two writers use the words ‘faith’ and ‘works’ in somewhat different senses. With Paul, faith is acceptance of God’s word; with James, it is acceptance of the truth of certain statements about God, (Gen 22:19), which may fail to affect one’s conduct. Faith, as dealt with by Paul, results in acceptance with God, i.e., ‘justification’ and is bound to manifest itself. If not, as James says ‘Can that faith save him?’ (Gen 22:14). With Paul, works are dead works; with James they are life works. The works of which Paul speaks could be quite independent of faith: those referred to by James can be wrought only where faith is real, and they will attest its reality. So with righteousness, or ‘justification’: Paul is occupied with a right relationship with God, James, with right conduct. Paul testifies that the ungodly can be ‘justified’ by faith, James that only the right-doer is ‘justified.’(5)

When Scripture speaks of judgment it is on the ungodly and the sinner:

“For the LORD knows the way of the righteous (the believer), But the way of the ungodly shall perish (Ps 1:6).” (Here, Scripture contrasts, not two positions, but two ways in which men walk. The way of the of the saint, and the way of the sinner).

“ But the heavens and the earth {which} are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men (2 Pet. 3:7).”

“Now if the righteous one is scarcely saved, where will the ungodly and the sinner appear? (1 Pet. 4:18). “

“Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him” (Jude 14-15). (This verse refers to the ungodly sinner. Obviously it is not suggesting that there are godly sinners, but that all sinners are ungodly and will come to judgment).

“The destruction of transgressors and of sinners {shall be} together, And those who forsake the LORD shall be consumed (Isa. 1:28). (Here, the sinner is described as one who has forsaken the Lord).

“Behold, the day of the LORD comes, cruel, with both wrath and fierce anger, To lay the land desolate; And He will destroy its sinners from it (Isa. 13:9).” (This verse makes no reference to different kinds of sinners, but states that all sinners will be destroyed).

“For surely I will command, and will sift the house of Israel among the nations, as grain is sifted in a sieve; yet not the smallest grain shall fall to the ground. All the sinners of My people shall die by the sword, who say, ‘The calamity shall not overtake nor confront us’ (Amos 9:10) (This Scripture alone should settle the argument. Here God speaks of the sinners among His own people. The obvious insinuation here is that some among His people were sinners while others were not. The sinner being the chaff, and being without fruit will be seperated from the righteous grain and they will be slain by the sword. Likewise, according to this verse, we have no reason to believe that the same fate will not befall those sinners among His people; the Church.)

When discussing this topic the verse that is most often brought up is 1 Tim. 1:15. Paul states that he was the chief of sinners. “This {is} a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.” Many would argue that since Paul is speaking in the present tense he is humbly speaking of his present sinful condition. They would compare this statement with Paul’s statement in Romans 7, “O’wretched man that I am.” But is this really what Paul is saying in this text? Are we to believe that Paul, by using the term “chief of sinners” was actually claiming that he saw himself, at the present time, as the most sinful man among all men? More sinful than the most despicable of men, Nero? More sinful than any man in all of Rome? More sinful than any of those Jews who took part in the death of Christ? At the present time?! This would be stupidity not humility. In truth, it would be an insult to the Spirit of God and a mockery of His inward work in the believer. No, he was certainly not claiming that he was in practice, at the present time, a greater sinner than all other men, but he is referring to his past (v.13) before conversion as the context reveals. .”..although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief.” Paul's main point is found in v. 16 .”...I obtained mercy, that in me first (as chief of sinners) Christ might show all longsuffering as a pattern to those who are going to believe in Him for everlasting life.” In other words if Christ would be so merciful to save me, a persecutor, blasphemer, an insolent man, the chief of sinners, he would be merciful to any man who turns to Him by faith. Paul is, in the present tense, the “chief of sinners” in that he ever remains the chief example of God’s abundant grace in the saving of the soul. Matthew Henry comments on this verse:

The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. 11:5), for Christ came to save the chief of sinners. It deserves to be received, to be believed by us all, for our comfort and encouragement. The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of, for the encouragement of others to repent and believe (v. 16): ... It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners.

When we come to understand the biblical meaning of the term “sinner” we find that when James says in James 4:8, “ Draw near to God and He will draw near to you. Cleanse {your} hands, {you} sinners; and purify {your} hearts, {you} double-minded, and in James 5:20, “ Let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins”, he is speaking of the unsaved.

Referring to the attitude of the NT writers regarding sinners, Kittel’s (TDNT) states:

“This is the same as that of Jesus except that the cross keeps the NT writers from regarding only others as sinners. Hence harmartolos is uncommon outside the Synoptists and does not occur in Acts, while in John only the Pharisees use it. For Paul it is a strong term that he applies to himself, signifying rejection of God’s lordship. The new feature is the absence of any frontier between sinners and the righteousness, the new frontier being between those who are still subject to sin and those who in Christ are rescued from sin and put in service to God. This is a sharper frontier, but it involves no sense of superiority, since believers do not magnify themselves as righteous but magnify the grace by which they are righteous and seek to point all people to this way of grace, since it is for them too” (6) (emphasis added) .

It is as Paul says in Titus 3:2, “speak evil of no one, to be peaceable, gentle, showing all humility to all men. For we ourselves were once (past tense) foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another. But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior,...” Do not speak evil of others, Paul says, for you yourselves were once sinners even as they. You have nothing to boast in. For the only distinction between you and the sinner is what God's grace has done in you.

The distinction between the saint and the sinner is that the sinner lives according to the flesh, the saint according to the Spirit (Rom. 8:4). The sinner is living in his sin, while the saint is putting to death his sin (Rom. 8:13). There remains a great fixed gulf between the two. It is in humility that we understand that it is .”..not of yourselves; it is the gift of God, not of works, lest anyone should boast.” We are not to be as the Pharisees who say “I thank my God I am not like other men.” Although we are separate from sinners by grace, that same grace, within a moment of time, can unite saint and sinner as beloved brothers. When we see our enemies as potential brothers we find that what Jesus commanded in Matthew 5:44 comes to greater light, “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you, that you may be sons of your Father in heaven.” In other words, put on the character of your Father. For if a holy God reconciled us to himself while we were yet His enemies (Rom. 5:10), how much more so should we who were once sinners seek for the reconciliation of our enemies. “Do not be overcome with evil, but overcome evil with good” (Rom. 12:21)

We often hear the statement that we, as Christians, sin every day. However, it is often said with such flippancy, that it would seem that it is something that it is expected of us, rather than that which should bring great grief and sorrow to our hearts. Certainly it is true that we daily fall short of God’s glory. There are the sins of omission as well as commission. A bad thought or even gross sin. But as we have seen, this is not what constitutes a sinner. The sinner has no regard for the glory of God and walks in utter rebelliousness to His will. In Romans Chapter 5 Paul uses the terms, ungodly (verse 6), sinner (verse 8), and enemies of God (verse 10), interchangeably. The sinner is an enemy of God.

This is not simply splitting hairs over words. The point is this. The Christian's battle against sin is to such an extent that any hindrance can procure his downfall. He is in need of all the support possible to aid him in this battle that he might be victorious. To refer to saints as sinners and to flippantly say that we sin every day does nothing to the edification of the soul. Since it is true that the Scriptures never make such statements as referring to the believer, it would seem wise for us to refrain from stating them as well. Such words trivialize sin to the comfort of the flesh, which in turn hinders the fight against the lusts of it. What fruit can the sinner be expected to bear but that of sin? Likewise, what type of fruit would we expect from the saint but that of righteousness? Does it not sound contrary to our ears to hear of a saint that practices sin? The title of saint brings with it the expectation of holy and righteous living. Therefore, it edifies the soul in that it communicates to our hearts that which is required of us as God’s children.

The term “sinner” has been used of believers primarily to guard against the haughtiness of those who would boast in their own merits and self-righteousness. However, the Scriptures make it abundantly clear that our own righteousness apart from Christ is as filthy rags. The believer need only look to the cross to keep him humble before God. Christ came to save sinners, and he who does not recognize that he is a sinner apart from Christ has never come by way of the cross for salvation. I believe as well, for the believer, the title of saint is far more humbling than that of a sinner. I think most Christians feel unworthy of the title “saint”, as we continue in our struggle against sin and the flesh, while on the other hand, the term sinner gives us a certain level of comfort in our sins. I think it safe to say, few of us feel that we fall short of the title “sinner”?

Without question, in contrast to the holy character of God, we are wretched creatures at best. It is not by a false humility that we understand this to be true, but by coming into a relationship with a most holy God. Those who have come into union with God through His Word have no need of anyone telling him he is a sinner to keep him humble. The Word makes it abundantly clear that the righteousness which he practices is not of his own merit but as a result of the working of the Spirit of God within his heart. For those in Christ, it is no longer the sinner that lives, but it is Christ that lives in the sinner, thus making him a saint. Christ has redeemed the sinner from the penalty of sin (past), the rule or lordship of sin (present), and the presence of sin (future). He is our righteousness, our sanctification, and our redemption. To God be all the glory!

It is God Himself that is the most concerned with our keeping humble. If using the term “sinner” in reference to the believer was effective to that end, the Spirit of God would have used it in that way throughout the Scriptures. But as we have seen it is nowhere to be found. When we insist on using the term of Christians are we not then, in essence, assuming that we are wiser than God.



All Biblical References to Sinners and Sinner

Sinners

Gen 13:13 Now the men of Sodom were wicked exceedingly and sinners against the Lord.

1 Samuel 15:18 Now the LORD sent you on a mission, and said, 'Go, and utterly destroy the sinners, the Amalekites, and fight against them until they are consumed.'

Psalm 1:1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful;

Psalm 1:5 Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous.

Psalm 25:8 Good and upright is the LORD; Therefore He teaches sinners in the way.

Psalm 26:9 Do not gather my soul with sinners, Nor my life with bloodthirsty men,

Psalm 51:13 Then I will teach transgressors Your ways, And sinners shall be converted to You.

Psalm 104:35 May sinners be consumed from the earth, And the wicked be no more. Bless the LORD, O my soul! Praise the LORD!

Proverbs 1:10 My son, if sinners entice you, Do not consent.

Proverbs 13:21 Evil pursues sinners, But to the righteous, good shall be repaid.

Proverbs 23:17 Do not let your heart envy sinners, But be zealous for the fear of the LORD all the day;

Isaiah 1:28 The destruction of transgressors and of sinners shall be together, And those who forsake the LORD shall be consumed.

Isaiah 13:9 Behold, the day of the LORD comes, Cruel, with both wrath and fierce anger, To lay the land desolate; And He will destroy its sinners from it.

Isaiah 33:14 The sinners in Zion are afraid; Fearfulness has seized the hypocrites: "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?"

Amos 9:10 All the sinners of My people shall die by the sword, Who say, 'The calamity shall not overtake nor confront us.'

Matthew 9:10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples.

Matthew 9:11 And when the Pharisees saw it, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?"

Matthew 9:13 But go and learn what this means: 'I desire mercy and not sacrifice.' For I did not come to call the righteous, but sinners, to repentance."

Matthew 11:19 "The Son of Man came eating and drinking, and they say, 'Look, a gluttonous man and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by her children."

Matthew 26:45 Then He came to His disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.

Mark 2:15 Now it happened, as He was dining in Levi's house, that many tax collectors and sinners also sat together with Jesus and His disciples; for there were many, and they followed Him.

Mark 2:16 And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, "How is it that He eats and drinks with tax collectors and sinners?"

Mark 2:16 And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, "How is it that He eats and drinks with tax collectors and sinners?"

Mark 2:17 When Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance."

Mark 14:41 Then He came the third time and said to them, "Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.

Luke 5:30 And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"

Luke 5:32 I have not come to call the righteous, but sinners, to repentance."

Luke 6:32 But if you love those who love you, what credit is that to you? For even sinners love those who love them.

Luke 6:33 And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.

Luke 6:34 And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back.

Luke 7:34 The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'

Luke 13:2 And Jesus answered and said to them, "Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things?

Luke 13:4 Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem?

Luke 15:1 Then all the tax collectors and the sinners drew near to Him to hear Him.

Luke 15:2 And the Pharisees and scribes murmured, saying, "This man receives sinners and eats with them."

John 9:31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.

Romans 5:8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

Romans 5:19 For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

Galatians 2:15 We who are Jews by nature, and not sinners of the Gentiles,

Galatians 2:17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!

1 Timothy 1:9 knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1 Timothy 1:15 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.

Hebrews 7:26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;

Hebrews 12:3 For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls.

James 4:8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.

Jude 15 to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."

Sinner

Proverbs 11:31 If the righteous will be recompensed on the earth, How much more the ungodly and the sinner.

Proverbs 13:6 Righteousness keeps him whose way is blameless, But wickedness overthrows the sinner.

Proverbs 13:22 A good man leaves an inheritance to his children's children, But the wealth of the sinner is stored up for the righteous.

Ecclesiastes 2:26 For God gives wisdom and knowledge and joy to a man who is good in His sight; but to the sinner He gives the work of gathering and collecting, that he may give to him who is good before God. This also is vanity and grasping for the wind.

Ecclesiastes 7:26 And I find more bitter than death The woman whose heart is snares and nets, Whose hands are fetters. He who pleases God shall escape from her, But the sinner shall be trapped by her.

Ecclesiastes 8:12 Though a sinner does evil a hundred times, and his days are prolonged, yet I surely know that it will be well with those who fear God, who fear before Him.

Ecclesiastes 9:2 All things come alike to all: One event happens to the righteous and the wicked; To the good, the clean, and the unclean; To him who sacrifices and him who does not sacrifice. As is the good, so is the sinner; He who takes an oath as he who fears an oath.

Ecclesiastes 9:18 Wisdom is better than weapons of war; But one sinner destroys much good."

Isaiah 65:20 "No more shall an infant from there live but a few days, Nor an old man who has not fulfilled his days; For the child shall die one hundred years old, But the sinner being one hundred years old shall be accursed.

Luke 7:37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil,

Luke 7:39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."

Luke 15:7 I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.

Luke 15:10 Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents."

Luke 18:13 And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'

Luke 19:7 But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."

John 9:16 Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" And there was a division among them.

John 9:24 So they again called the man who was blind, and said to him, "Give God the glory! We know that this Man is a sinner." He answered and said, "Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see."

Romans 3:7 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?

James 5:20 let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.

1 Peter 4:18 Now "If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?"

Jude 15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."

Footnotes

1. Harris, Archer,Waltke "Theological Wordbook of the O.T.":(Chicago:Moody Press,1980), p.278
2. Gerhard Kittle, Theological Dictionary of the New Testament, (Eerdmans),
3. Vine's Expository Dictionary of Biblical Words, (Thomas Nelson),p.651
4. The Pulpit Commentary, Electronic Database. Copyright (c) 2001 by Biblesoft ,p.535
5. Vine's Expository Dictionary of Biblical Words, (Thomas Nelson),p.535
6. Vine's Expository Dictionary of Biblical Words, (Thomas Nelson),p.339
7. Gerhard Kittle, Theological Dictionary of the New Testament, (Eerdmans)


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