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.
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But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest of it thou shalt surely die.
And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
And they took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and encamped in Rephidim: and there was no water for the people to drink.
If the priest that is anointed shall sin according to the sin of the people; then let him bring, for his sin which he hath sinned, a young bullock without blemish to the LORD for a sin-offering.
And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering.
And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt-offering.
And they took their journey out of the wilderness of Sin, and encamped in Dophkah.
Yet there shall be a space between you and it, about two thousand cubits by measure: come not near to it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.
There is therefore now no condemnation to them who are in Christ Jesus, who walk not according to the flesh, but according to the Spirit. For the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death. read more. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
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.
But every man is tempted, when he is drawn away by his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth 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.
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Now the serpent was more subtil than any beast of the field which the LORD God had made: and he said to the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said to the serpent, We may eat of the fruit of the trees of the garden: read more. But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said to the woman, Ye shall not surely die: For God doth know, that in the day ye eat of it, then your eyes shall be opened: and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of its fruit, and ate, and gave also to her husband with her, and he ate.
And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And the LORD repented that he had made man on the earth, and it grieved him at his heart.
And it came to pass, when the people removed from their tents to pass over Jordan, and the priests bearing the ark of the covenant before the people;
If they shall sin against thee, (for there is no man that sinneth not,) and thou shalt be angry with them, and deliver them to the enemy, so that they carry them away captives to the land of the enemy, far or near;
What is man, that he should be clean? and he who is born of a woman, that he should be righteous? Behold, he putteth no trust in his saints; yes, the heavens are not clean in his sight. read more. How much more abominable and filthy is man, who drinketh iniquity like water?
Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
The wicked are estranged from their birth: they go astray as soon as they are born, speaking lies.
If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No.
Wherefore I say to you, All manner of sin and blasphemy shall be forgiven to men: but the blasphemy against the Holy Spirit shall not be forgiven to men. And whoever speaketh a word against the Son of man, it shall be forgiven him: but whoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come.
Jesus answered and said to him, Verily, verily, I say to thee, Except a man be born again, he cannot see the kingdom of God.
As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh God. read more. They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways: And the way of peace have they not known. There is no fear of God before their eyes. Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. read more. But now the righteousness of God without the law is manifested, being testified by the law and the prophets; Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference:
Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the glory of God;
For all have sinned, and come short of the glory of God;
Because the law worketh wrath: for where no law is, there is no transgression.
Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.
Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.
Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. For until the law, sin was in the world: but sin is not imputed when there is no law.
For until the law, sin was in the world: but sin is not imputed when there is no law.
For until the law, sin was in the world: but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many.
But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many.
But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many. And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification.
And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification.
And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ.
For if by one man's offense death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ.
For if by one man's offense death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life.
Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life.
Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin hath reigned to death, even so might grace reign through righteousness to eternal life, by Jesus Christ our Lord.
That as sin hath reigned to death, even so might grace reign through righteousness to eternal life, by Jesus Christ our Lord.
Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts of it.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts of it.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts of it. Neither yield ye your members as instruments of unrighteousness to sin: but yield yourselves to God, as those that are alive from the dead, and your members as instruments of righteousness to God:
Neither yield ye your members as instruments of unrighteousness to sin: but yield yourselves to God, as those that are alive from the dead, and your members as instruments of righteousness to God: For sin shall not have dominion over you: for ye are not under the law, but under grace.
For sin shall not have dominion over you: for ye are not under the law, but under grace.
For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? By no means.
What then? shall we sin, because we are not under the law, but under grace? By no means. Know ye not, that to whom ye yield yourselves servants in obedience, his servants ye are whom ye obey; whether of sin to death, or of obedience to righteousness?
Know ye not, that to whom ye yield yourselves servants in obedience, his servants ye are whom ye obey; whether of sin to death, or of obedience to righteousness? But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.
But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.
But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit to death:
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit to death: But now we are delivered from the law, that being dead by which we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
But now we are delivered from the law, that being dead by which we were held; that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died.
For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment which was ordained to life, I found to be to death.
And the commandment which was ordained to life, I found to be to death. For sin, taking occasion by the commandment, deceived me, and by it slew me.
For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good.
Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death to me? By no means. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Was then that which is good made death to me? By no means. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do.
For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do. If then I do that which I would not, I consent to the law that it is good.
If then I do that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me.
Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not. read more. For the good that I would, I do not; but the evil which I would not, that I do. Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man: But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.
And they that are Christ's have crucified the flesh, with the affections and lusts.
And you hath he revived, who were dead in trespasses and sins;
Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness.
But every man is tempted, when he is drawn away by his own lust, and enticed.
But every man is tempted, when he is drawn away by his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.
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.
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So God created man in his own image, in the image of God created he him; male and female created he them.
But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest of it thou shalt surely die.
And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.
If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And to thee shall be his desire, and thou shalt rule over him.
And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And the LORD repented that he had made man on the earth, and it grieved him at his heart.
These are the generations of Noah: Noah was a just man, and perfect in his generations, and Noah walked with God.
And the whole earth was of one language, and of one speech. And it came to pass as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. read more. And they said one to another, come, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, come, let us build us a city, and a tower, whose top may reach to heaven; and let us make us a name, lest we should be scattered abroad upon the face of the whole earth. And the LORD came down to see the city and the tower, which the children of men were building. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Come, let us go down, and there confound their language, that they may not understand one another's speech. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel, because the LORD there confounded the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
And Pharaoh called Abram, and said, What is this that thou hast done to me? why didst thou not tell me that she is thy wife?
Then Abimelech called Abraham, and said to him, What has thou done to us? and in what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds to me that ought not to be done.
There is none greater in his house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?
Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God sent me before you to preserve life.
But as for you, ye thought evil against me; but God meant it for good, to bring to pass, as it is this day, to save many people alive.
And the LORD said to Moses, When thou goest to return into Egypt, see that thou perform all those wonders before Pharaoh which I have put in thy hand: but I will harden his heart, that he shall not let the people go.
And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.
And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel: and the children of Israel went out with a high hand.
Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me;
And Moses said to the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.
Three times thou shalt keep a feast to me in the year.
And ye shall serve the LORD your God, and he will bless thy bread, and thy water; and I will take sickness away from the midst of thee.
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, to the third and to the fourth generation.
And if a stranger shall sojourn with thee in your land, ye shall not oppress him.
For the LORD thy God is a consuming fire, even a jealous God.
And because he loved thy fathers, therefore he chose their seed after them, and brought thee out of Egypt in his sight with his mighty power.
Thou shalt keep therefore his statutes and his commandments which I command thee this day, that it may be well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.
And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thy heart:
(For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God should be kindled against thee, and destroy thee from off the face of the earth.
And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.
For thou art a holy people to the LORD thy God: the LORD thy God hath chosen thee to be a special people to himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:
And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?
Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
He executeth the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.
Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his commandments;
And Moses and the priests the Levites spoke to all Israel, saying, Take heed and hearken, O Israel, this day thou art become the people of the LORD thy God.
The LORD shall establish thee a holy people to himself, as he hath sworn to thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.
But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own goods.
Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith the LORD, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbor, and he shall lie with thy wives in the sight of this sun. read more. For thou didst it secretly: but I will do this thing before all Israel, and before the sun. And David said to Nathan, I have sinned against the LORD. And Nathan said to David, The LORD also hath put away thy sin; thou shalt not die. But, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born to thee shall surely die. And Nathan departed to his house. And the LORD struck the child that Uriah's wife bore to David, and it was very sick. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. And the elders of his house arose, and went to him, to raise him from the earth: but he would not, neither did he eat bread with them. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold while the child was yet alive, we spoke to him, and he would not hearken to our voice: how will he then be grieved, if we tell him that the child is dead?
And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go number Israel and Judah.
If they shall sin against thee, (for there is no man that sinneth not,) and thou shalt be angry with them, and deliver them to the enemy, so that they carry them away captives to the land of the enemy, far or near;
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshiped him.
Nevertheless, he cleaved to the sins of Jeroboam the son of Nebat, who made Israel to sin; he departed not therefrom.
Yet from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Beth-el, and that were in Dan.
And he did that which was evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, who made Israel to sin; he departed not therefrom.
And Satan stood up against Israel, and incited David to number Israel.
Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said to Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro on the earth, and from walking up and down upon it. read more. And the LORD said to Satan, Hast thou considered my servant Job, that there is none like him on the earth, a perfect and an upright man, one that feareth God, and shunneth evil? Then Satan answered the LORD, and said, Doth Job fear God for naught? Hast not thou made a hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thy hand now, and touch all that he hath, and he will curse thee to thy face. And the LORD said to Satan, Behold, all that he hath is in thy power; only upon himself put not forth thy hand. So Satan went forth from the presence of the LORD.
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. And the LORD said to Satan, Whence comest thou? and Satan answered the LORD, and said, From going to and fro on the earth, and from walking up and down upon it. read more. And the LORD said to Satan, Hast thou considered my servant Job, that there is none like him on the earth, a perfect and an upright man, one that feareth God, and shunneth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, even, all that a man hath will he give for his life. But put forth thy hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said to Satan, Behold, he is in thy hand; but save his life. So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot to his crown.
Shall mortal man be more just than God? shall a man be more pure than his maker?
Who can bring a clean thing out of an unclean? not one.
What is man, that he should be clean? and he who is born of a woman, that he should be righteous?
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.
Keep me as the apple of the eye, hide me under the shade of thy wings.
To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Who knoweth the power of thy anger? even according to thy fear, so is thy wrath.
For as the heaven is high above the earth, so great is his mercy towards them that fear him.
The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.
If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Who can say, I have made my heart clean, I am pure from my sin?
For there is not a just man upon earth, that doeth good, and sinneth not.
To what purpose is the multitude of your sacrifices to me? saith the LORD: I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? read more. Bring no more vain oblations; incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot endure; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble to me; I am weary to bear them. And when ye spread forth your hands, I will hide my eyes from you: yes, when ye make many prayers, I will not hear: your hands are full of blood.
Come now, and let us reason together, saith the LORD: though your sins are as scarlet, they shall be white as snow, though they are red like crimson, they shall be as wool.
Come now, and let us reason together, saith the LORD: though your sins are as scarlet, they shall be white as snow, though they are red like crimson, they shall be as wool.
Woe to them that join house to house, that lay field to field, till there is no place, that they may be placed alone in the midst of the earth!
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
Thus saith the LORD, What iniquity have your fathers found in me, that they have gone far from me, and have walked after vanity, and have become vain? Neither said they, Where is the LORD that brought us out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drouth, and of the shades of death, through a land that no man passed through, and where no man dwelt? read more. And I brought you into a plentiful country, to eat the fruit of it, and the goodness of it; but when ye entered, ye defiled my land, and made my heritage an abomination. The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead. For pass over the isles of Chittim, and see; and send to Kedar, and consider diligently, and see if there is such a thing. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed out for themselves cisterns, broken cisterns, that can hold no water. Is Israel a servant? is he a home-born slave? why is he laid waste? The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant. Also the children of Noph and Tahapanes have broken the crown of thy head. Hast thou not procured this to thyself in that thou hast forsaken the LORD thy God, when he led thee by the way? And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? Thy own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts. For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine to me? For though thou shalt wash thee with niter, and take thee much soap, yet thy iniquity is marked before me, saith the Lord GOD. How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go. As the thief is ashamed when he is found, so is the house of Israel ashamed: they, their kings, their princes, and their priests, and their prophets, read more. Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back to me, and not their face: but in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou hast made for thyself? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. Why will ye plead with me? ye all have transgressed against me, saith the LORD. In vain have I smitten your children; they have received no correction: your own sword hath devoured your prophets, like a destroying lion. O generation, see ye the word of the LORD. Have I been a wilderness to Israel? a land of darkness? why say my people, We are lords; we will come no more to thee? Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. Yet thou sayest, Because I am innocent, surely his anger will turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned. Why dost thou go about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yes, thou shalt go forth from him, and thy hands upon thy head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in its broad places, if ye can find a man, if there is any that executeth judgment, that seeketh the truth; and I will pardon it.
But this people have a revolting and a rebellious heart; they have revolted and gone.
Thus saith the LORD of hosts, the God of Israel; Put your burnt-offerings to your sacrifices, and eat flesh.
But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.
Yes, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD. How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain he hath made it; the pen of the scribes is in vain.
Therefore will I give their wives to others, and their fields to them that shall inherit them: for every one from the least even to the greatest is given to covetousness, from the prophet even to the priest every one dealeth falsely.
O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.
Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and behold, the girdle was marred, it was profitable for nothing.
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.
And I will give them a heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return to me with their whole heart.
And it shall come to pass, that as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build and to plant, saith the LORD.
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them to the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
Great in counsel, and mighty in work: for thy eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.
And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.
The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for to this day they drink none, but obey their father's commandment: notwithstanding I have spoken to you, rising early and speaking; but ye hearkened not to me. I have sent also to you all my servants the prophets, rising early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened to me. read more. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened to me: Therefore thus saith the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken to them, but they have not heard; and I have called to them, but they have not answered.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
If he begetteth a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbor's wife, read more. Hath oppressed the poor and needy, hath stripped by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination. Hath given forth upon interest, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. Now lo, if he begetteth a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbor's wife, Neither hath oppressed any, hath not withheld the pledge, neither hath stripped by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, That hath taken off his hand from the poor, that hath not received interest nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. As for his father, because he cruelly oppressed, stripped his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.
And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is towards you, because ye have been a snare on Mizpah, and a net spread upon Tabor.
Come, and let us return to the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
The days of visitation are come, the days of recompense are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thy iniquity, and the great hatred.
He is a merchant, the balances of deceit are in his hand: he loveth to oppress.
That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in to the same maid, to profane my holy name:
You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
Therefore thus saith the Lord GOD; An adversary there shall be even around the land; and he shall bring down thy strength from thee, and thy palaces shall be plundered.
Hear this word, ye heifers of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
I hate, I despise your feast days, and I will not smell in your solemn assemblies.
Woe to them that are at ease in Zion, and trust in the mountain of Samaria, who are named chief of the nations, to whom the house of Israel came! Pass ye to Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: are they better than these kingdoms? or their border greater than your border? read more. Ye that put far away the evil day, and cause the seat of violence to come near; That lie upon beds of ivory, and stretch themselves upon their couches, and eat lambs from the flock, and calves from the midst of the stall; That chant to the sound of the viol, and invent to themselves instruments of music, like David; That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.
In that day will I raise up the tabernacle of David that is fallen, and close up their breaches; and I will raise up its ruins, and I will build it as in the days of old:
And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel: Is it not for you to know judgment?
Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him:
Her heads judge for reward, and her priests teach for hire, and her prophets divine for money; yet will they lean upon the LORD, and say, Is not the LORD among us? no evil can come upon us.
Who is a God like to thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
Who is there even among you that would shut the doors for nought? neither do ye kindle fire on my altar for naught. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
For I say to you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said to them of old time, Thou shalt not kill; and whoever shall kill, shall be in danger of the judgment: read more. But I say to you, That whoever is angry with his brother without a cause, shall be in danger of the judgment: and whoever shall say to his brother, Raca, shall be in danger of the council: but whoever shall say, Thou fool, shall be in danger of hell-fire. Therefore if thou shalt bring thy gift to the altar, and there remember that thy brother hath aught against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thy adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily, I say to thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Ye have heard that it was said to them of old time, Thou shalt not commit adultery: But I say to you, That whoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. And if thy right eye shall cause thee to sin, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand shall cause thee to sin, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It hath been said, Whoever shall put away his wife, let him give her a writing of divorcement: But I say to you, That whoever shall put away his wife, saving for the cause of lewdness, causeth her to commit adultery: and whoever shall marry her that is divorced, committeth adultery. Again, ye have heard that it hath been said to them of old time, Thou shalt not forswear thyself, but shalt perform to the Lord thy oaths: But I say to you, Swear not at all: neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King, Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea, Nay, nay: for whatever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say to you, That ye resist not evil: but whoever shall strike thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whoever shall constrain thee to go one mile, go with him two. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy: But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; That ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them who love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father who is in heaven is perfect.
Take heed that ye do not your alms before men, to be seen by them: otherwise ye have no reward from your Father who is in heaven. Therefore, when thou doest thy alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men. Verily, I say to you, they have their reward. read more. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thy alms may be in secret; and thy Father who seeth in secret, himself will reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen by men. Verily, I say to you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret, will reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Therefore be ye not like them: for your Father knoweth what things ye need before ye ask him. After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. For, if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Moreover, when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear to men to fast. Verily, I say to you, they have their reward.
Therefore all things whatever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
Wherefore I say to you, All manner of sin and blasphemy shall be forgiven to men: but the blasphemy against the Holy Spirit shall not be forgiven to men.
The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them who do iniquity;
But he turned, and said to Peter, Get thee behind me, Satan; thou art an offense to me: for thou savorest not the things that are of God, but those that are of men.
And whoever shall receive one such little child in my name, receiveth me.
For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen by men: they make broad their phylacteries, and enlarge the borders of their garments,
But all their works they do to be seen by men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues,
And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called by men, Rabbi, Rabbi.
And greetings in the markets, and to be called by men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. read more. And call no man your father upon the earth: for one is your Father who is in heaven. Neither be ye called masters: for one is your master, even Christ. But he that is greatest among you, shall be your servant. And whoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted. But woe to you, scribes and Pharisees! hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering, to go in. Woe to you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation. Woe to you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him two-fold more the child of hell than yourselves. Woe to you, ye blind guides, who say, Whoever shall swear by the temple, it is nothing; but whoever shall swear by the gold of the temple, he is a debtor. Ye fools, and blind: for which is greater, the gold, or the temple that sanctifieth the gold? And whoever shall swear by the altar, it is nothing; but whoever sweareth by the gift that is upon it, he is guilty. Ye fools, and blind: for which is greater, the gift, or the altar that sanctifieth the gift? Whoever therefore shall swear by the altar, sweareth by it, and by all things upon it. And whoever shall swear by the temple, sweareth by it, and by him that dwelleth in it. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth upon it. Woe to you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ye ought to have done, and not to leave the others undone. Ye blind guides, who strain out a gnat, and swallow a camel. Woe to you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe to you, scribes and Pharisees, hypocrites! for ye are like whitened sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Thus ye also outwardly appear righteous to men, but within ye are full of hypocrisy and iniquity.
The Son of man goeth, as it is written concerning him: but woe to that man by whom the Son of man is betrayed! it had been good for that man, if he had not been born.
John was baptizing in the wilderness, and preaching the baptism of repentance, for the remission of sins.
But he that shall blaspheme against the Holy Spirit never hath forgiveness, but is in danger of eternal damnation:
And he said to them, Full well ye reject the commandment of God, that ye may keep your own tradition,
And whoever shall cause one of these little ones that believe in me, to fall into sin, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
And he said to them in his doctrine, Beware of the scribes, who love to go in long clothing, and love salutations in the market-places,
No man when he hath lighted a candle, putteth it in a secret place, neither under a close vessel, but on a candlestick, that they who come in may see the light. The light of the body is the eye: therefore when thy eye is single, thy whole body also is full of light; but when thy eye is evil, thy body also is full of darkness. read more. Take heed therefore, that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light; as when the bright shining of a candle doth give thee light. And as he was speaking, a certain Pharisee besought him to dine with him: and he went in, and sat down to eat. And when the Pharisee saw it, he marveled that he had not first washed before dinner. And the Lord said to him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without, make that which is within also? But rather give alms of such things as ye have; and behold, all things are clean to you. But woe to you, Pharisees! for ye tithe mint, and rue, and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the others undone. Woe to you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
Woe to you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. Woe to you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
And whoever shall speak a word against the Son of man, it shall be forgiven him: but to him that blasphemeth against the Holy Spirit, it shall not be forgiven.
It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should cause one of these little ones to fall into sin.
To you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
Him hath God exalted with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins.
When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance to life.
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.
For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: read more. Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together until now:
Why? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone;
For none of us liveth to himself, and no man dieth to himself.
But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness;
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then hath the offense of the cross ceased.
Let no man say when he is tempted, I am tempted by God: for God cannot be tempted with evil, neither tempteth he any man:
Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well:
And a stone of stumbling, and a rock of offense, even to them who stumble at the word, being disobedient: to which also they were appointed.
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/wbs'>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.
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And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.
For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law,
Because the law worketh wrath: for where no law is, there is no transgression.
Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded to many. read more. And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses to justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man-slayers,
(For that righteous man dwelling among them, in seeing and hearing, grieved his righteous soul from day to day with their unlawful deeds;)
Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.
Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.
Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.
He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
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.
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And they took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.
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.
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The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. read more. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honey-comb. Moreover, by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults.
But he that shall blaspheme against the Holy Spirit never hath forgiveness, but is in danger of eternal damnation: Because they said, He hath an unclean spirit.
God also bearing them testimony, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will?
Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.