The Bible uses a variety of terms for wrongdoing, wrongful not doing, and wrong thinking. There is the umbrella word “sin,” which includes intentional sins (Hebrew, with a high hand) and unintentional ones (not with a high hand), along with terms like “transgression,” “trespass,” and “iniquity.” In Psalm 51, we find the words “transgressions,” “iniquity,” and “sin” in consecutive verses.

Are all sins (transgressions, trespasses, and iniquity) equally serious? It has often been suggested that this is true, based on James 2:10 (“For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it”) and on Jesus’s statement “that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matthew 5:28). However, Jesus himself distinguishes one sin from another, and refers to one as “greater” than the other (John 19:11), and confirms that there are degrees of punishment (Mark 12:40; Luke 12:47-48).

What started me thinking about this (again – I’ve wondered about it before) was my time in prayer and scripture this morning. I read Psalm 19 and spent a few minutes thinking and praying about it. In verses 12-13, the psalmist writes, “But who can discern their own errors? Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me.”

David mentions errors, faults, and willful sins. He acknowledges the difficulty humans have in perceiving their own errors. Perhaps I can see your errors, but I can no more see mine than I can see my own eye. Without a mirror – but you could be my mirror – I will not discern my own errors.

I have hidden faults. I did not hide them – or if I did, it was so long ago that I have forgotten about them – and I do not know what they are. But my ignorance is not the same thing as my innocence. These faults are hidden from me, yet they can still cause harm—sometimes serious harm. It is possible that these faults were hidden in me by my parents, or my upbringing, or by Adam’s rebellion. How they were hidden is not the important thing. That they be forgiven, exposed, and eliminated is.

The Psalmist asks God to keep him from “willful” sins. Other versions translate that as “presumptuous,” “flagrant,” and “insolent.” Unlike the faults mentioned in the previous verse, these sins are not hidden from me; they are hidden by me. Nevertheless, though these sins are known by me, and I choose to do them, that does not mean that I approve of them. Sins that result from addiction are a good example. A person may choose to purchase an illegal narcotic, look at a pornographic picture in order to lust, or use filthy language (verbal habits are among the toughest to break) and yet hate himself for doing so. What David feared has come to pass in that person’s life: the willful sin has come to “rule over” them.

Regardless of whether we are dealing with faults that are hidden from us or sins that are hidden by us, our hope of getting free from them hinges on our willingness to humble ourselves. A humble person can discover a hidden fault through the help of a loving friend (or the malice of a hateful enemy), do something about it, and be released from its control. But a proud person will turn to denial and excuses. When it comes to willful sins, humility is of the utmost importance. God alone can break the power of willful sin over us, but without our humble cooperation that work will only be performed by death or disaster.

So, are all sins equally bad? No. The biblical evidence, from the types of Levitical sacrifices to the teaching of Jesus, suggest that some sins are worse than others since some sins cause greater harm and call forth greater punishment. To acknowledge that all sins are not equally bad, does not mean that some sins are good, or even tolerable. Every sin, whether great or small, creates a barrier between us and God, and separation from God is the essence of spiritual death. St. Paul put it this way: “the wages of sin is death” (Romans 6:23).