Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
See Verses Found in Dictionary
For evil thoughts, murder, extramarital affairs, sexual immorality, stealing, perjury, slander --- [all these] come from a person's heart,
Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].
Therefore, none of those who are in [fellowship with] Christ Jesus will be condemned. For the Holy Spirit's law which provides [never ending] life for those in [fellowship with] Christ Jesus has freed me from the law that requires [spiritual] death for sinning. read more. For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,
God considered Christ to be sinful on our behalf, even though He never sinned, so that we could be considered right with God through Him.
But each person is tempted when he is lured and enticed by his own evil desire. Then, when the evil desire has conceived, it gives birth to sin. And when sin is fully grown, it produces [spiritual] death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
See Verses Found in Dictionary
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven. And whoever speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
Jesus said to him, "Truly, truly, I tell you, a person cannot see the kingdom of God [i.e., enter it. See verse 5], unless he is born from above [Note: The words "from above" are also used in verse 31, but in this place they could also mean "again," or "anew" and refer to the source of a person's second birth].
as it is written [Psa. 14:1ff; 53:1ff], "No one [always] does what is right; not even one person. No one understands [everything]. No one looks to God [all the time]. read more. Everyone has turned away [from God]. All of them have become worthless. No one is [always] kind; no, not even one person." [Psa. 5:9 says], "Their throats are like open graves [i.e., they are foul-mouthed]. They have spoken deceitfully." [Psa. 90:3 says], "There is snake venom under their lips [i.e., their words are deadly]." [Psa. 10:7 says], "Their speech is full of cursing and bitterness." [Isa. 59:7ff says], "Their feet [take them where they] are quick to commit murder. Their pathways are strewn with ruin and misery [i.e., caused by them]. They have not known [how to walk on] a peaceful pathway." [Psa. 36:1 says], "They do not view God with reverence." Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].
Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles]. This is because no human being can be considered right with God by [obeying] the requirements of a law. [Note: It is difficult to determine the exact sense in which "law" is used in these verses. It may be law generally, or the law of Moses specifically. See Bruce, pages 52-58]. For the knowledge of what sin is comes from the law of Moses. read more. But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this. Being considered right with God is [obtained] through faith in Jesus Christ by every person who believes [in Him], for there is no favoritism [with God],
Being considered right with God is [obtained] through faith in Jesus Christ by every person who believes [in Him], for there is no favoritism [with God], for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character].
for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character].
For the law brings [God's] wrath [i.e., because of man's failure to obey it perfectly], but where there is no law, there is no [responsibility for] sin.
Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].
Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].
Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion]. For even before the law of Moses, sin was [being committed] in the world. But man is not responsible for [his] sin when there is no law.
For even before the law of Moses, sin was [being committed] in the world. But man is not responsible for [his] sin when there is no law.
For even before the law of Moses, sin was [being committed] in the world. But man is not responsible for [his] sin when there is no law. Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus.
Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus.
Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus. But the free gift [of salvation through Christ] is not [exactly] like the sin [of Adam]. For if many people died [physically] because of the sin of the one man [i.e., Adam], how much more did God's favor abound by [providing] His gracious gift [of salvation] to many people because of the one man, Jesus Christ.
But the free gift [of salvation through Christ] is not [exactly] like the sin [of Adam]. For if many people died [physically] because of the sin of the one man [i.e., Adam], how much more did God's favor abound by [providing] His gracious gift [of salvation] to many people because of the one man, Jesus Christ.
But the free gift [of salvation through Christ] is not [exactly] like the sin [of Adam]. For if many people died [physically] because of the sin of the one man [i.e., Adam], how much more did God's favor abound by [providing] His gracious gift [of salvation] to many people because of the one man, Jesus Christ. And the gift [of salvation] is not like [the effect of] one man's sin [i.e., Adam's], for [God's] judgment of condemnation came [upon mankind] through one man [i.e., Adam], but the free gift [of salvation] came as the result of [the] many sins [of mankind] and [it] made people right with God.
And the gift [of salvation] is not like [the effect of] one man's sin [i.e., Adam's], for [God's] judgment of condemnation came [upon mankind] through one man [i.e., Adam], but the free gift [of salvation] came as the result of [the] many sins [of mankind] and [it] made people right with God.
And the gift [of salvation] is not like [the effect of] one man's sin [i.e., Adam's], for [God's] judgment of condemnation came [upon mankind] through one man [i.e., Adam], but the free gift [of salvation] came as the result of [the] many sins [of mankind] and [it] made people right with God. For if [physical] death ruled [over mankind] because of the sin of the one man [i.e., Adam], how much more will those who receive the abundance of God's unearned favor, and the gift of being right with Him, rule in [never ending] life through the one man, Jesus Christ.
For if [physical] death ruled [over mankind] because of the sin of the one man [i.e., Adam], how much more will those who receive the abundance of God's unearned favor, and the gift of being right with Him, rule in [never ending] life through the one man, Jesus Christ.
For if [physical] death ruled [over mankind] because of the sin of the one man [i.e., Adam], how much more will those who receive the abundance of God's unearned favor, and the gift of being right with Him, rule in [never ending] life through the one man, Jesus Christ. So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin].
So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin].
So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin]. For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ].
For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ].
For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ]. Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more.
Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more.
Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more. This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.
This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.
We know that our old self was [figuratively] crucified with Christ, in order that the body of sin [i.e., our whole life of sin] might be destroyed [i.e., become powerless to control our actions and thoughts], so that we should not be enslaved to the practice of sin any longer.
So, do not allow [the practice of] sin to rule your mortal bodies, so that you obey its desires.
So, do not allow [the practice of] sin to rule your mortal bodies, so that you obey its desires.
So, do not allow [the practice of] sin to rule your mortal bodies, so that you obey its desires. And do not offer the parts of your bodies [i.e., hands, eyes, etc. See Matt. 5:29-30] as tools for [accomplishing] evil purposes; but [instead] offer yourselves to God, as [people who are] alive from the dead [i.e., no longer under the power of sin] and the parts of your bodies as tools for [accomplishing] righteous purposes for God.
And do not offer the parts of your bodies [i.e., hands, eyes, etc. See Matt. 5:29-30] as tools for [accomplishing] evil purposes; but [instead] offer yourselves to God, as [people who are] alive from the dead [i.e., no longer under the power of sin] and the parts of your bodies as tools for [accomplishing] righteous purposes for God. For sin must not be your master [i.e., it must not have power over you], for you are not governed by law, but by God's unearned favor.
For sin must not be your master [i.e., it must not have power over you], for you are not governed by law, but by God's unearned favor.
For sin must not be your master [i.e., it must not have power over you], for you are not governed by law, but by God's unearned favor. [So], what then? Should we sin because we are not governed by law but by God's unearned favor? Certainly not!
[So], what then? Should we sin because we are not governed by law but by God's unearned favor? Certainly not! Do you not know that you are the slaves of whoever you offer your obedience to? If you obey [the desire to] sin, it leads to [spiritual] death; or if you obey [God] it leads to righteousness.
Do you not know that you are the slaves of whoever you offer your obedience to? If you obey [the desire to] sin, it leads to [spiritual] death; or if you obey [God] it leads to righteousness. Thank God that you people, who were once slaves to [the practice of] sin, became obedient from [your] heart to the pattern of teaching [i.e., the Gospel message] you committed yourself to.
Thank God that you people, who were once slaves to [the practice of] sin, became obedient from [your] heart to the pattern of teaching [i.e., the Gospel message] you committed yourself to.
Thank God that you people, who were once slaves to [the practice of] sin, became obedient from [your] heart to the pattern of teaching [i.e., the Gospel message] you committed yourself to.
For when we were in the flesh [i.e., before conversion], our sinful desires, aroused by [the restrictions of] the law of Moses, worked in our bodies to produce activity that led to [spiritual] death.
For when we were in the flesh [i.e., before conversion], our sinful desires, aroused by [the restrictions of] the law of Moses, worked in our bodies to produce activity that led to [spiritual] death. But now that we have died to what controlled us and have been released from [the requirements of] the law of Moses [i.e., under the Gospel age], we serve [God] in a new way [directed] by the Holy Spirit [Note: Some take "Spirit" here to be "spirit" and see it as describing the inner person], and not in the old way [directed] by the written law of Moses.
But now that we have died to what controlled us and have been released from [the requirements of] the law of Moses [i.e., under the Gospel age], we serve [God] in a new way [directed] by the Holy Spirit [Note: Some take "Spirit" here to be "spirit" and see it as describing the inner person], and not in the old way [directed] by the written law of Moses. What shall we say then? Is the law of Moses sinful? Certainly not! For I would not have known what sin was if it had not been for the law. For [example]; I would not have known [what it meant] to covet [i.e., have a strong desire for what belongs to someone else] except that the law said [Ex. 20:17], "You must not covet."
What shall we say then? Is the law of Moses sinful? Certainly not! For I would not have known what sin was if it had not been for the law. For [example]; I would not have known [what it meant] to covet [i.e., have a strong desire for what belongs to someone else] except that the law said [Ex. 20:17], "You must not covet." So, through that commandment, sin found an opportunity to produce in my heart all kinds of improper desires for what belonged to others. For until there was the law, sin was dead [i.e., it did not stimulate excitement and activity as much].
So, through that commandment, sin found an opportunity to produce in my heart all kinds of improper desires for what belonged to others. For until there was the law, sin was dead [i.e., it did not stimulate excitement and activity as much]. And I was [once] alive before being aware of the law [i.e., complacent and without a sense of guilt]; but when [awareness of] the commandment [not to sin] came, sin sprang to life,
And I was [once] alive before being aware of the law [i.e., complacent and without a sense of guilt]; but when [awareness of] the commandment [not to sin] came, sin sprang to life, and I died [i.e., came under its power]. And [so] the commandment, which was [intended] to bring [spiritual] life, actually brought [spiritual] death.
and I died [i.e., came under its power]. And [so] the commandment, which was [intended] to bring [spiritual] life, actually brought [spiritual] death. For by means of God's commandment [against sinning], sin found an opportunity to deceive me and [even] kill me [spiritually].
For by means of God's commandment [against sinning], sin found an opportunity to deceive me and [even] kill me [spiritually]. So, the law of Moses itself is holy and the commandment [against sinning] is holy and just and good.
So, the law of Moses itself is holy and the commandment [against sinning] is holy and just and good. Was this [commandment] then, which was intended for my good, [actually] responsible for my [spiritual] death? Certainly not! But so that sin could be seen as [truly] sinful, it produced [spiritual] death in me through something that was good [i.e., the commandment against sinning]. This was so that, by means of the commandment [against sinning], sin could be seen as extremely sinful.
Was this [commandment] then, which was intended for my good, [actually] responsible for my [spiritual] death? Certainly not! But so that sin could be seen as [truly] sinful, it produced [spiritual] death in me through something that was good [i.e., the commandment against sinning]. This was so that, by means of the commandment [against sinning], sin could be seen as extremely sinful. For we know that the law of Moses is spiritual [i.e., from the Holy Spirit in origin and character], but I am fleshly, sold as a slave to sin. [Note: "Flesh" throughout this section refers to a person's natural inclinations to sin].
For we know that the law of Moses is spiritual [i.e., from the Holy Spirit in origin and character], but I am fleshly, sold as a slave to sin. [Note: "Flesh" throughout this section refers to a person's natural inclinations to sin]. For I do not [really] understand what I am doing; I practice what I do not want to and I hate what I do. [Note: This highly controversial section (verses 14b-25) is here viewed as the struggles of the apostle Paul after his conversion, and by extension, of all Christians. See Bruce, pages 150ff; Murray, pages 255ff; Lard, pages 236ff].
For I do not [really] understand what I am doing; I practice what I do not want to and I hate what I do. [Note: This highly controversial section (verses 14b-25) is here viewed as the struggles of the apostle Paul after his conversion, and by extension, of all Christians. See Bruce, pages 150ff; Murray, pages 255ff; Lard, pages 236ff]. But if I do what I do not want to, I agree with the law [which condemns such conduct] that it is good.
But if I do what I do not want to, I agree with the law [which condemns such conduct] that it is good. So, now I am not [really] the one doing this, but [it is] sin which is living in me.
So, now I am not [really] the one doing this, but [it is] sin which is living in me. For I know that nothing good lives in me, that is, in my flesh, for the desire to do good is present in my heart, but the ability to carry it out [consistently] is not. read more. For I do not do the good [things] I want to, but I practice the evil [things] I do not want to. But if I do what I do not want to, [then] I am no longer the one doing it, but [instead], it is sin which lives in me [i.e., that motivates such conduct]. So, I find this principle [at work]: [Although] I want to do what is good, evil is [always] present [and often wins out]. For in my heart I am delighted with God's law, but I see a different law [at work] in my body, waging [spiritual] warfare against the law in my mind. It brings me into captivity to the law of sin in my body. What a wretched man I am! Who will rescue me from this body doomed to [spiritual] death?
This is because the one whose mind is [controlled] by the flesh is an enemy of God; for he is not obedient to God's law, and in fact, cannot obey it.
But the Scriptures indicate that everything [i.e., everyone] is under the control of sin, so that the promise [of never ending life] could be available [only] to those who have faith in Jesus Christ.
For what your body wants is in conflict with what the Holy Spirit wants [for you], and what the Holy Spirit wants conflicts with what your body wants, for these [two desires] are contrary to one another, so that you do not [always] do what you [really] want to.
For what your body wants is in conflict with what the Holy Spirit wants [for you], and what the Holy Spirit wants conflicts with what your body wants, for these [two desires] are contrary to one another, so that you do not [always] do what you [really] want to.
And those persons who belong to Christ Jesus have crucified [i.e., put out of their lives, Col. 3:4ff] the sinful cravings of the body, along with their passionate desires.
And you [Gentiles] were once [spiritually] dead because of your shortcomings and sins.
Their understanding [of spiritual things] is darkened and excluded from the [spiritual] life that God gives, because of the ignorance in their minds and the stubbornness in their hearts. They have stopped caring [i.e., about morality], so God has abandoned them to lives of unrestrained indecency and to engage in all kinds of [moral] impurity, with a constant desire for more.
But each person is tempted when he is lured and enticed by his own evil desire.
But each person is tempted when he is lured and enticed by his own evil desire. Then, when the evil desire has conceived, it gives birth to sin. And when sin is fully grown, it produces [spiritual] death.
Then, when the evil desire has conceived, it gives birth to sin. And when sin is fully grown, it produces [spiritual] death.
Every person who practices a life of sin is also breaking [God's] law, for sin is law-breaking.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
See Verses Found in Dictionary
She is going to have a son and you should name Him Jesus, for He is the One who will save His people from their sins."
For I say to you people, you will not enter the kingdom of heaven unless what you do that is right excels what the experts in the law of Moses and the Pharisees [i.e., a strict sect of the Jewish religion] do that is right. "You have heard what was said to the people in time's past [Exodus 20:13], 'You must not murder,' and whoever does will be subject to judgment. read more. But I say to you that every person who is angry toward his brother will be subject to judgment; and whoever calls his brother 'stupid idiot' is subject to [being sentenced by] the [Jewish] Council, and whoever says, 'go to hell' is subject to going to the fire of hell [himself]. Therefore, if you are offering your [sacrificial] gift on the Altar and [just then] you remember that your brother has a grievance against you, [stop right there]; leave your gift at the Altar and [immediately] go to that brother and settle the matter first, before returning to offer your gift. [In another case], come to terms with the person suing you as soon as possible, [even] on your way [to court], so he does not take you before the judge, and then the judge turn you over to the officer and you be sent to prison. It is true when I say to you, you will not be released from there until you have paid the last coin. [Note: The coin mentioned here amounted to about ten minutes' worth of a farm laborer's pay, or a little over one dollar in 1994]. "You have heard what was said [Exodus 20:14], 'You must not be sexually unfaithful to your mate.' But I say to you, everyone who looks at a woman with an improper sexual desire for her [body], has already been sexually unfaithful to his mate in his heart. And if your right eye is what ensnares you into falling away [from God], gouge it out and throw it away from you. For it would be better for you to lose a part of your body than for your whole body to be thrown into hell. [Note: This is the word "Gehenna," and because of its Old Testament connotation of burning bodies, II Chron. 33:6, it is used figuratively here, and elsewhere, to describe the place of future, final punishment of the wicked]. And if your right hand is what ensnares you into falling away [from God], cut it off and throw it away from you. For it would be better for you to lose a part of your body than for your whole body to go into hell. It was also said [Deut. 24:1-3], 'Whoever divorces his wife, let it be done with a [legally binding] divorce decree, which he must give her.' But I say to you, every person who divorces his wife makes her become sexually unfaithful to him [i.e., since she will probably marry someone else], unless the reason for the divorce is that she had [already] become sexually unfaithful to him. And whoever marries a woman who has been divorced commits sexual sin with her [i.e., because she is still rightfully married to her first husband]. "Again, you have heard what was said to people in time's past [Lev. 19:12], 'You must not go back on your oaths, but [rather] fulfill the oaths you take to the Lord.' But I say to you, do not take any oath, [saying] 'by heaven,' for it is God's throne; nor 'by earth,' for it is the footstool for His feet; nor 'by Jerusalem,' for it is the city of the great King [i.e., God]. You should not take an oath, [saying] 'by my head,' for you cannot make a single hair white or black. But you should just say 'yes' [when you mean] yes, and 'no' [when you mean] no. Whatever you say beyond these [i.e., enforcing them by oaths] is of the evil one [i.e., the devil]. "You have heard what was said [Exodus 21:24], 'Take an eye [from someone] if he takes yours, and take a tooth [from someone] if he takes yours.' But I tell you, do not offer resistance to an evil person, but whoever hits you on the right side of the face, allow him [to hit you] on the other side also. And if anyone takes you to court in order to take your shirt away from you, let him have your coat also [i.e., if he insists on it]. Whoever requires you to go one mile, [be willing to] go with him two miles. [Note: The Romans were permitted by law to require a Jew to carry their burden for one mile only]. Give to the person who asks you [for something], and do not refuse to lend to the person who wants to borrow something from you. "You have heard what was said [Lev. 19:18], 'You must love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, in order to be [true] children of your Father in heaven, for He makes His sun to rise on evil [as well] as on good people. He [also] sends rain on those who live right [as well] as on those who do not live right. For if you love [only] those who love you, what reward will you get for that? Do not even the publicans [Note: These were people with a bad reputation for their dishonest tax collecting activities] do that much? And if you greet [cordially] your brothers only, what are you doing more than other people? Do not even the [unconverted] Gentiles do that much? Therefore, you must [attempt to] be complete, just as your heavenly Father is [already] complete.
"Be careful that you do not do your good deeds in front of people for the purpose of being seen by them, for [if you do] you will not have a reward from your Father in heaven. "Therefore, when you give money to help poor people, do not blow a trumpet in front of you [i.e., to call attention to it] as the hypocrites do in the synagogues and streets. They do this in order to win praise from people. It is true when I say to you, they have [already] received their reward. read more. But when you give money to help poor people, do not allow your left hand to know what your right hand is doing [i.e., do it inconspicuously] so that your giving to poor people may be done secretly. Then your Father, who sees what is done secretly, will pay you back. "And when you pray, do not be like the hypocrites who love to stand and pray in the synagogues and on street corners [i.e., in prominent view of everyone] in order to be seen [and praised] by people. But when you pray, go to a private place and after closing the door, pray to your Father who is in a secret place, and [since] He sees in secret places, He will reward you. And when you pray, do not use worthless repetitions like the [unconverted] Gentiles, for they think their lengthy, repetitious wording [in prayer] is more likely to be heard [by God]. So, do not be like them, for your Father [already] knows what things you need, [even] before you ask Him. Therefore, you should pray this way: 'Our Father in heaven, may your name be highly honored. May your kingdom come [to earth]; may your will be done on earth just as it is [already being done] in heaven. Give us our [needed] food for the day. And forgive us of the wrongs we have done to others, since we have also forgiven the wrongs done to us. And do not allow us to fall under temptation, but deliver us from [being harmed by] the evil one.' For if you forgive the wrongs people have done [to you], your heavenly Father will also forgive the wrongs you have done [to Him]. But if you do not forgive the wrongs people have done [to you], neither will your Father forgive the wrongs you have done [to Him]. "In addition, when you fast [i.e., go without food and/or drink for religious reasons], do not be like the hypocrites with long faces, for they go around with gloomy expressions on their faces in order to advertise that they are fasting. It is true when I say to you, these people have [already] received their reward.
Therefore, everything that you would like people to do to you, do [these things] to them also. For this is [what is required by] the law of Moses and the prophets.
The person who does not find an occasion for having doubts about my identity is fortunate indeed."
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven.
The Son of man will send out His angels and they will gather out of His kingdom all those people who cause others to fall away [from God] and those who [continue to] sin.
But Jesus turned to Peter and said, "Get away from me, Satan; you are causing a hindrance to me because you are not thinking about God's things but about men's."
And the person who welcomes one little child like this, in my name [i.e., because he belongs to me], welcomes me [also].
Yes, they require people to bear heavy and difficult responsibilities, and place them on people's shoulders [to carry out], but they themselves will not lift a finger to do them. But they do all their deeds just to be seen by people. They wear elaborate Scripture texts displayed on their clothing and enlarge [conspicuously] the fringes of their robes.
But they do all their deeds just to be seen by people. They wear elaborate Scripture texts displayed on their clothing and enlarge [conspicuously] the fringes of their robes. They love to recline at the head place at dinner tables [Note: This referred to the practice of lying down on their left side on a couch next to the dinner table, and leaning on their left elbow, while eating with their right hand], and to occupy the principal seats in the synagogues.
They love to recline at the head place at dinner tables [Note: This referred to the practice of lying down on their left side on a couch next to the dinner table, and leaning on their left elbow, while eating with their right hand], and to occupy the principal seats in the synagogues. They love the [special] greetings they receive at the open shopping markets and to be addressed as 'Rabbi' [Note: This word signified 'great' or 'master'].
They love the [special] greetings they receive at the open shopping markets and to be addressed as 'Rabbi' [Note: This word signified 'great' or 'master']. But you should not assume the title 'Rabbi,' for [only] one is your teacher [i.e., Jesus Himself] and all of you are [simply] brothers. read more. And do not call any man on earth 'father,' [i.e., in a religious sense], for the [only] one who is your Father is in heaven. Neither assume the title 'Master' [i.e., teacher], for [only] one is your Master, the Christ [i.e., God's specially chosen one]. But the greatest person among you will be your servant. And whoever exalts himself [as important] will be humbled, and whoever humbles himself will be exalted [as important]. "But it is too bad for you hypocritical experts in the law of Moses and [you] Pharisees! [It is] because you withhold the kingdom of heaven from people, for you do not enter it yourselves, nor [do you] allow those who are trying to enter it to get in. {[{[Verse is absent from the oldest manuscripts]}]} "It is too bad for you hypocritical experts in the law of Moses and [you] Pharisees! For you travel over land and sea [in hope of] making one person a proselyte [i.e., a convert to the Jewish religion]. And when you do convert one, you make him twice as deserving of hell as yourselves. "It is too bad for you blind leaders who say that whoever takes an oath 'by the Temple,' it does not [really] mean anything, but whoever takes an oath 'by the gold of the Temple,' he is obligated to [fulfill] the oath. You foolish, blind people! Which is greater, the gold or the Temple that makes its gold sacred? And [you say], whoever takes an oath 'by the Altar,' it does not [really] mean anything, but whoever takes an oath 'by the gift on the Altar,' he is obligated to [fulfill] the oath. You blind people! Which is more important, the gift or the Altar that makes the gift sacred? The person, therefore, who takes an oath 'by the Altar,' [not only] swears by it, but [also] by everything on it. And the person who takes an oath 'by the Temple,' [not only] swears by it, but [also] by Him [i.e., God] who lives there. And the person who takes an oath 'by heaven,' swears 'by the throne of God,' and [also] by Him [i.e., God] who sits on it. "It is too bad for you hypocritical experts in the law of Moses and [you] Pharisees! For you give a tenth of your mint, dill and cumin [i.e., small garden herbs used for seasoning or fragrance], and [yet] neglect the heavier responsibilities required by the law, [such as] justice, mercy and faith. You should have done these ["lighter"] things and not neglected to do the other ["heavier"] things [as well]. You blind leaders, who strain out a [tiny] gnat [i.e., from your drinking water] and [yet] swallow a [whole] camel. "It is too bad for you hypocritical experts in the law of Moses and [you] Pharisees! For you [carefully] wash the outside of the cup and dish, but inside they [i.e., such evil people] are full of greed and uncontrolled desire. You blind Pharisees! First wash the inside of the cup and dish, so [then] the outside will be clean also. "It is too bad for you hypocritical experts in the law of Moses and [you] Pharisees! For you are like white-washed tombs, used for burial [sites], which appear beautiful on the outside, but on the inside are full of the bones and decaying flesh of dead people. Even so, you also appear on the outside to be doing right in front of people, but on the inside you are full of hypocrisy and sin.
The Son of man is going [to die], but it is too bad for that person through whom the Son of man is turned over [to the Jewish leaders]! It would be better for that man if he had not been born."
John [the Immerser] came immersing people in the desert and proclaiming that those immersed on the basis of their repentance would receive the forgiveness of sins [from God].
But the person who speaks against the Holy Spirit can never be forgiven, for he is guilty of a never ending sin."
And He said to them, "You are good at rejecting the commandment of God so you can keep your traditions.
And whoever causes one of these little ones [i.e., humble followers of the Lord. See Matt. 18:6] who believes in me to be led astray [from God], he would have been better off to have had a huge millstone tied around his neck and thrown into the ocean [Note: This was a heavy, circular stone rolled over grain to crush it, and moved by an animal walking in a circle].
In His teaching Jesus said, "Look out for the experts in the law of Moses, who like to walk around in long [flowing] robes and to receive special greetings at the open shopping markets
"No one lights an [olive oil] lamp and [then] places it in a hidden place or under a bushel-sized container, but on its stand, so that those who enter [the room] can see [by] the light. Your eye is [like] a lamp to your body [i.e., your life]. When your eye sees things correctly, [then] your whole body [i.e., your entire life] is illuminated [i.e., directed into proper conduct]. But when it sees things wrongly, [then] your body [i.e., your life] is also full of darkness [i.e., is not being lived properly]. read more. Look therefore [to see] whether or not the light that is in you [i.e., your perspective on things] might [actually] be darkness [i.e., a distorted perspective]. If therefore your whole body [i.e., your entire life] is full of light [i.e., sees and responds to things correctly], with no blind spots [i.e., areas where you do not see and act correctly], your body [i.e., your life] will be fully illuminated [i.e., directed into proper conduct] just like a bright, shining lamp illuminating you [i.e., enabling you to see and respond to things properly]." Now while Jesus was speaking, a Pharisee [i.e., a strict sect of the Jewish religion] invited Him to have a meal with him. So, Jesus went in [to his house] and reclined [at the dinner table]. [Note: See Matt. 23:6].
years later in the war with the Romans, when Jerusalem was destroyed]. And when the Pharisee observed this, he was surprised that Jesus had not first washed himself ceremonially before the meal. read more. And the Lord said to him, "Now you Pharisees [meticulously] clean the outside of the cup and the dish [i.e., this was an allusion to their lives], but you are filled with greed for wealth and [other] evils on the inside. You foolish people! Did not the One [i.e., God] who made the outside [i.e., your body] also make the inside [i.e., your spirit]? But you should give to poor people what you have inside. [Note: This means either what is inside the dish, or what is inside your heart]. And [then] you will see that everything is [ceremonially] clean to you [as well]. "But it is too bad for you Pharisees! For you give a tenth of your mint, rue and every [other] herb [Note: These were small garden plants used for seasoning or medicine] and [yet] neglect [demonstrating] justice and the love of God [toward others]. But you should have done these things and not neglected to do the other things [as well]. "It is too bad for you Pharisees! For you love [to occupy] the principal seats in the synagogues and [to receive special] greetings in the open shopping markets.
"It is too bad for you Pharisees! For you love [to occupy] the principal seats in the synagogues and [to receive special] greetings in the open shopping markets. "It is too bad for you! For you people are like obscure grave sites that people walk over without knowing it."
And every person who speaks an [abusive] word against the Son of man will be forgiven of it, but the person who speaks abusive words against the Holy Spirit will not be forgiven of it.
It would be good [i.e., better] for him to have had a huge millstone tied around his neck and be thrown into the ocean [Note: This "millstone" was a huge, circular stone rolled over grain to crush it and was moved by an animal walking in a circle], rather than having him cause one of these little ones [i.e., humble followers of the Lord] to be led astray [from God].
You [Jews] were the first ones to receive this blessing when God raised up [i.e., selected] His Servant [i.e., Jesus] and sent Him to turn all of you [away] from your sins."
But God exalted Him at His right side to be a Prince and Savior and to give the people of Israel [an opportunity] to repent [i.e., change their hearts and lives] and [receive] forgiveness of [their] sins [through Him].
So, when the apostles and the brothers from Judea heard these things, they stopped arguing [See verse 2] and gave honor to God, saying, "[This means] that God has permitted the Gentiles also [as well as the Jews] to repent [i.e., change their hearts and lives] so they, too, could have [the promise of never ending] life."
Is this blessing experienced by the circumcised ones [i.e., the Jews only] or by the uncircumcised ones [i.e., the Gentiles] also? We are saying, "Abraham's faith was credited to him for righteousness."
For [all] creation [Note: "Creation" here refers to the material heavens and earth, and is personified through verse 23] is eagerly waiting for the children of God to be revealed [i.e., in their glorious state]. But God subjected the created world to aimless frustration [i.e., after the fall. See Gen. 3:17-18] --- it did not happen by its own choice. Yet there was hope read more. that the created world itself would be freed from its slavery to corrupting influences [i.e., produced by the fall] and receive the glorious freedom which belongs to God's children. For we know that the entire created world moans in painful anguish [i.e., as a woman in childbirth] until this present moment.
Why? Because they did not [attempt to do it] by faith [in Him], but by trying to fulfill all the requirements [of the law]. So, they stumbled over "the stumbling stone," [i.e., the Jews refused to become obedient to Christ. See I Pet. 2:6-8].
For none of us lives for his own benefit [only], and none of us dies for his own benefit [only].
but we [apostles] preach that Christ was crucified [for our sins]. This message is offensive to Jews and foolishness to [unconverted] Gentiles.
But, brothers, if I were still preaching [that a person had] to be circumcised, why am I being persecuted? [Note: Paul's argument seems to be "I must not be preaching circumcision since I am being persecuted by those who believe in it"]. [If I preached that a person had to be circumcised] then my preaching that Christ died on the cross would not be such an offense [to those who believe in it].
No one should say when he is tempted, "God is tempting me," because God cannot be tempted by evil and He does not tempt anyone.
Every good thing that is given and every perfect gift [received] is from above, coming down from the Father of [heavenly] lights, with whom there can be no change or shifting shadow [i.e., God always remains the same].
However, you are doing well if you fulfill [i.e., obey] the royal law found in the Scriptures [Lev. 19:18], "You should love your neighbor the same way that you love yourself."
[And it also says, Isa. 8:14, that He would be], "A stone that people would stumble over and a rock over which they would trip and fall." The way they stumble is by disobeying the Gospel message. They were destined [though not forced] to do this.
Morish
Sin.
There are many different words both in the O.T. and N.T. signifying 'sin,' 'iniquity,' 'wickedness,' etc., with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is 'lawlessness.' 1Jo 3:4. Hence the distinction made between 'sin' and 'transgression,' the latter being the infraction of a known command. From Adam to Moses man "had not sinned after the similitude of Adam's transgression," yet men had sinned and died. Ro 5:14. A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Ro 4:15; "Where no law is, there is no transgression," yet there may be sin, and it is averred that "as many as have sinned without law shall also perish without law." Ro 2:12.
The rendering of 1Jo 3:4, in the A.V., "sin is the transgression of the law," is a mistranslation. The Greek word is ??????, from ?, negative, and ?????, law. This word occurs fourteen times, and in this verse only is it translated in the A.V. 'transgression of the law.' In 2Co 6:14 it is 'unrighteousness,' and in eleven places it is rendered 'iniquity,' signifying any wickedness. Further, nomo" -->??????, from the same root, is translated 'without law' in '/1-Corinthians/9/21/type/auv'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
See Verses Found in Dictionary
For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.
For the law brings [God's] wrath [i.e., because of man's failure to obey it perfectly], but where there is no law, there is no [responsibility for] sin.
Yet [physical] death ruled [over mankind] from the time of Adam to Moses, even over those people who had not sinned the way Adam did. [Now] Adam prefigured the coming of Jesus. But the free gift [of salvation through Christ] is not [exactly] like the sin [of Adam]. For if many people died [physically] because of the sin of the one man [i.e., Adam], how much more did God's favor abound by [providing] His gracious gift [of salvation] to many people because of the one man, Jesus Christ. read more. And the gift [of salvation] is not like [the effect of] one man's sin [i.e., Adam's], for [God's] judgment of condemnation came [upon mankind] through one man [i.e., Adam], but the free gift [of salvation] came as the result of [the] many sins [of mankind] and [it] made people right with God. For if [physical] death ruled [over mankind] because of the sin of the one man [i.e., Adam], how much more will those who receive the abundance of God's unearned favor, and the gift of being right with Him, rule in [never ending] life through the one man, Jesus Christ. So then, just as [God's] judgment came, condemning all people [to physical death] because of one sin [i.e., Adam's]; even so the free gift of being made right with God and [resulting in] life may be received by all people because of one man's [i.e., Christ's] act of righteousness. [Note: This "life" may refer to spiritual life now, or to being made alive in the resurrection, which would reverse the curse of physical death caused by Adam's sin]. For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ]. Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more.
For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,
I [also] behaved like a person without [obligation to observe] the law [i.e., a Gentile] in front of those who are not obligated to it, although I was not [really] without obligation to God's law; but was under [obligation to] Christ's law. I did this to win those who are without [obligation to observe] the law [i.e., Gentiles].
Do not team up with unbelievers [i.e., in close relationships, such as marriage, etc.]. For what do righteousness and wickedness have in common? Or, what fellowship can light have with darkness?
We [also] know this: Law [or, "the law of Moses"] is not intended for a righteous person, but for lawbreakers and rebels, for ungodly people and sinners, for unholy and irreverent people, for people who kill their parents, for murderers,
(For, being a righteous man living among them, Lot's righteous spirit was very disturbed every day by the wickedness he heard and saw),
Every person who practices a life of sin is also breaking [God's] law, for sin is law-breaking.
Every person who practices a life of sin is also breaking [God's] law, for sin is law-breaking.
Every person who practices a life of sin is also breaking [God's] law, for sin is law-breaking.
[But] the person who continues to live a sinful life belongs to the devil, because the devil has continued to sin since the beginning [See Gen. 3]. For this is the reason that the Son of God came [into the world]; it was to destroy the works [i.e., the influence of] the devil [in people's lives].
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
See Verses Found in Dictionary
But the person who speaks against the Holy Spirit can never be forgiven, for he is guilty of a never ending sin." Jesus said all this because these experts in the law of Moses had been saying, "He has an evil spirit in him."
God also testified, along with those people, by [giving them] both signs and wonders and various miracles, and by [supernatural] gifts distributed [to them] by the Holy Spirit, as He desired.
Every person who practices a life of sin is also breaking [God's] law, for sin is law-breaking.