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 out of the heart proceed wicked thoughts, murder, adultery, fornication, theft, perjury, impiety of speech.
What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned.
There is therefore now no condemnation to those who are in Christ Jesus; for the Spirit's Law-- telling of Life in Christ Jesus--has set me free from the Law that deals only with sin and death. read more. For what was impossible to the Law--powerless as it was because it acted through frail humanity--God effected. Sending His own Son in a body like that of sinful human nature and as a sacrifice for sin, He pronounced sentence upon sin in human nature;
He has made Him who knew nothing of sin to be sin for us, in order that in Him we may become the righteousness of God.
But when a man is tempted, it is his own passions that carry him away and serve as a bait. Then the passion conceives, and becomes the parent of sin; and sin, when fully matured, gives birth to 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
This is why I tell you that men may find forgiveness for every other sin and impious word, but that for impious speaking against the Holy Spirit they shall find no forgiveness. And whoever shall speak against the Son of Man may obtain forgiveness; but whoever speaks against the Holy Spirit, neither in this nor in the coming age shall he obtain forgiveness."
"In most solemn truth I tell you," answered Jesus, "that unless a man is born anew he cannot see the Kingdom of God."
Thus it stands written, "There is not one righteous man. There is not one who is really wise, nor one who is a diligent seeker after God. read more. All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one." "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips." "Their mouths are full of cursing and bitterness." "Their feet move swiftly to shed blood. Ruin and misery mark their path; and the way to peace they have not known." "There is no fear of God before their eyes." But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.
But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God. For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. read more. But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God,
for all alike have sinned, and all consciously come short of the glory of God,
For the Law inflicts punishment; but where no Law exists, there can be no violation of Law.
What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned.
What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned.
What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned. For prior to the Law sin was already in the world; only it is not entered in the account against us when no Law exists.
For prior to the Law sin was already in the world; only it is not entered in the account against us when no Law exists.
For prior to the Law sin was already in the world; only it is not entered in the account against us when no Law exists. Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future.
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future.
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future. But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind.
But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind.
But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind. And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal.
And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal.
And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal. For if, through the transgression of the one individual, Death made use of the one individual to seize the sovereignty, all the more shall those who receive God's overflowing grace and gift of righteousness reign as kings in Life through the one individual, Jesus Christ.
For if, through the transgression of the one individual, Death made use of the one individual to seize the sovereignty, all the more shall those who receive God's overflowing grace and gift of righteousness reign as kings in Life through the one individual, Jesus Christ.
For if, through the transgression of the one individual, Death made use of the one individual to seize the sovereignty, all the more shall those who receive God's overflowing grace and gift of righteousness reign as kings in Life through the one individual, Jesus Christ. It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.
It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.
It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race. For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous.
For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous.
For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous. Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed;
Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed;
Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed; in order that as sin has exercised kingly sway in inflicting death, so grace, too, may exercise kingly sway in bestowing a righteousness which results in the Life of the Ages through Jesus Christ our Lord.
in order that as sin has exercised kingly sway in inflicting death, so grace, too, may exercise kingly sway in bestowing a righteousness which results in the Life of the Ages through Jesus Christ our Lord.
This we know--that our old self was nailed to the cross with Him, in order that our sinful nature might be deprived of its power, so that we should no longer be the slaves of sin;
Let not Sin therefore reign as king in your mortal bodies, causing you to be in subjection to their cravings;
Let not Sin therefore reign as king in your mortal bodies, causing you to be in subjection to their cravings;
Let not Sin therefore reign as king in your mortal bodies, causing you to be in subjection to their cravings; and no longer lend your faculties as unrighteous weapons for Sin to use. On the contrary surrender your very selves to God as living men who have risen from the dead, and surrender your several faculties to God, to be used as weapons to maintain the right.
and no longer lend your faculties as unrighteous weapons for Sin to use. On the contrary surrender your very selves to God as living men who have risen from the dead, and surrender your several faculties to God, to be used as weapons to maintain the right. For Sin shall not be lord over you, since you are subjects not of Law, but of grace.
For Sin shall not be lord over you, since you are subjects not of Law, but of grace.
For Sin shall not be lord over you, since you are subjects not of Law, but of grace. Are we therefore to sin because we are no longer under the authority of Law, but under grace? No, indeed!
Are we therefore to sin because we are no longer under the authority of Law, but under grace? No, indeed! Do you not know that if you surrender yourselves as bondservants to obey any one, you become the bondservants of him whom you obey, whether the bondservants of Sin (with death as the result)
Do you not know that if you surrender yourselves as bondservants to obey any one, you become the bondservants of him whom you obey, whether the bondservants of Sin (with death as the result) But thanks be to God that though you were once in thraldom to Sin, you have now yielded a hearty obedience to that system of truth in which you have been instructed.
But thanks be to God that though you were once in thraldom to Sin, you have now yielded a hearty obedience to that system of truth in which you have been instructed.
But thanks be to God that though you were once in thraldom to Sin, you have now yielded a hearty obedience to that system of truth in which you have been instructed.
For whilst we were under the thraldom of our earthly natures, sinful passions-- made sinful by the Law--were always being aroused to action in our bodily faculties that they might yield fruit to death.
For whilst we were under the thraldom of our earthly natures, sinful passions-- made sinful by the Law--were always being aroused to action in our bodily faculties that they might yield fruit to death. But seeing that we have died to that which once held us in bondage, the Law has now no hold over us, so that we render a service which, instead of being old and formal, is new and spiritual.
But seeing that we have died to that which once held us in bondage, the Law has now no hold over us, so that we render a service which, instead of being old and formal, is new and spiritual. What follows? Is the Law itself a sinful thing? No, indeed; on the contrary, unless I had been taught by the Law, I should have known nothing of sin as sin. For instance, I should not have known what covetousness is, if the Law had not repeatedly said, "Thou shalt not covet."
What follows? Is the Law itself a sinful thing? No, indeed; on the contrary, unless I had been taught by the Law, I should have known nothing of sin as sin. For instance, I should not have known what covetousness is, if the Law had not repeatedly said, "Thou shalt not covet." Sin took advantage of this, and by means of the Commandment stirred up within me every kind of coveting; for apart from Law sin would be dead.
Sin took advantage of this, and by means of the Commandment stirred up within me every kind of coveting; for apart from Law sin would be dead. Once, apart from Law, I was alive, but when the Commandment came, sin sprang into life, and I died;
Once, apart from Law, I was alive, but when the Commandment came, sin sprang into life, and I died; and, as it turned out, the very Commandment which was to bring me life, brought me death.
and, as it turned out, the very Commandment which was to bring me life, brought me death. For sin seized the advantage, and by means of the Commandment it completely deceived me, and also put me to death.
For sin seized the advantage, and by means of the Commandment it completely deceived me, and also put me to death. So that the Law itself is holy, and the Commandment is holy, just and good.
So that the Law itself is holy, and the Commandment is holy, just and good. Did then a thing which is good become death to me? No, indeed, but sin did; so that through its bringing about death by means of what was good, it might be seen in its true light as sin, in order that by means of the Commandment the unspeakable sinfulness of sin might be plainly shown.
Did then a thing which is good become death to me? No, indeed, but sin did; so that through its bringing about death by means of what was good, it might be seen in its true light as sin, in order that by means of the Commandment the unspeakable sinfulness of sin might be plainly shown. For we know that the Law is a spiritual thing; but I am unspiritual--the slave, bought and sold, of sin.
For we know that the Law is a spiritual thing; but I am unspiritual--the slave, bought and sold, of sin. For what I do, I do not recognize as my own action. What I desire to do is not what I do, but what I am averse to is what I do.
For what I do, I do not recognize as my own action. What I desire to do is not what I do, but what I am averse to is what I do. But if I do that which I do not desire to do, I admit the excellence of the Law,
But if I do that which I do not desire to do, I admit the excellence of the Law, and now it is no longer I that do these things, but the sin which has its home within me does them.
and now it is no longer I that do these things, but the sin which has its home within me does them. For I know that in me, that is, in my lower self, nothing good has its home; for while the will to do right is present with me, the power to carry it out is not. read more. For what I do is not the good thing that I desire to do; but the evil thing that I desire not to do, is what I constantly do. But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it. I find therefore the law of my nature to be that when I desire to do what is right, evil is lying in ambush for me. For in my inmost self all my sympathy is with the Law of God; but I discover within me a different Law at war with the Law of my understanding, and leading me captive to the Law which is everywhere at work in my body--the Law of sin. (Unhappy man that I am! who will rescue me from this death-burdened body?
Abandonment to earthly things is a state of enmity to God. Such a mind does not submit to God's Law, and indeed cannot do so.
But Scripture has shown that all mankind are the prisoners of sin, in order that the promised blessing, which depends on faith in Jesus Christ, may be given to those who believe.
For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature; because these are antagonistic to each other, so that you cannot do everything to which you are inclined.
For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature; because these are antagonistic to each other, so that you cannot do everything to which you are inclined.
Against such things as these there is no law. Now those who belong to Christ Jesus have crucified their lower nature with its passions and appetites.
To you Gentiles also, who were dead through your offences and sins,
with darkened understandings, having by reason of the ignorance which is deep-seated in them and the insensibility of their moral nature, no share in the Life which God gives. Such men being past feeling have abandoned themselves to impurity, greedily indulging in every kind of profligacy.
But when a man is tempted, it is his own passions that carry him away and serve as a bait.
But when a man is tempted, it is his own passions that carry him away and serve as a bait. Then the passion conceives, and becomes the parent of sin; and sin, when fully matured, gives birth to death.
Then the passion conceives, and becomes the parent of sin; and sin, when fully matured, gives birth to death.
Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of 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.
See Verses Found in Dictionary
She will give birth to a Son, and you are to call His name JESUS for He it is who will save His People from their sins."
For I assure you that unless your righteousness greatly surpasses that of the Scribes and the Pharisees, you will certainly not find entrance into the Kingdom of the Heavens. "You have heard that it was said to the ancients, 'Thou shalt not commit murder', and whoever commits murder will be answerable to the magistrate. read more. But I say to you that every one who becomes angry with his brother shall be answerable to the magistrate; that whoever says to his brother 'Raca,' shall be answerable to the Sanhedrin; and that whoever says, 'You fool!' shall be liable to the Gehenna of Fire. If therefore when you are offering your gift upon the altar, you remember that your brother has a grievance against you, leave your gift there before the altar, and go and make friends with your brother first, and then return and proceed to offer your gift. Come to terms without delay with your opponent while you are yet with him on the way to the court; for fear he should obtain judgement from the magistrate against you, and the magistrate should give you in custody to the officer and you be thrown into prison. I solemnly tell you that you will certainly not be released till you have paid the very last farthing. "You have heard that it was said, 'Thou shalt not commit adultery.' But I tell you that whoever looks at a woman and cherishes lustful thoughts has already in his heart become guilty with regard to her. If therefore your eye, even the right eye, is a snare to you, tear it out and away with it; it is better for you that one member should be destroyed rather than that your whole body should be thrown into Gehenna. And if your right hand is a snare to you, cut it off and away with it; it is better for you that one member should be destroyed rather than that your whole body should go into Gehenna. "It was also said, 'If any man puts away his wife, let him give her a written notice of divorce.' But I tell you that every man who puts away his wife except on the ground of unfaithfulness causes her to commit adultery, and whoever marries her when so divorced commits adultery. "Again, you have heard that it was said to the ancients, 'Thou shalt not swear falsely, but shalt perform thy vows to the Lord.' But I tell you not to swear at all; neither by Heaven, for it is God's throne; nor by the earth, for it is the footstool under His feet; nor by Jerusalem, for it is the City of the Great King. And do not swear by your head, for you cannot make one hair white or black. But let your language be, 'Yes, yes,' or 'No, no.' Anything in excess of this comes from the Evil one. "You have heard that it was said, 'Eye for eye, tooth for tooth.' But I tell you not to resist a wicked man, but if any one strikes you on the right cheek, turn the other to him as well. If any one wishes to go to law with you and to deprive you of your under garment, let him take your outer one also. And whoever shall compel you to convey his goods one mile, go with him two. To him who asks, give: from him who would borrow, turn not away. "You have heard that it was said, 'Thou shalt love thy neighbour and hate thine enemy.' But I command you all, love your enemies, and pray for your persecutors; that so you may become true sons of your Father in Heaven; for He causes His sun to rise on the wicked as well as the good, and sends rain upon those who do right and those who do wrong. For if you love only those who love you, what reward have you earned? Do not even the tax-gatherers do that? And if you salute only your near relatives, what praise is due to you? Do not even the Gentiles do the same? You however are to be complete in goodness, as your Heavenly Father is complete.
"But beware of doing your good actions in the sight of men, in order to attract their gaze; if you do, there is no reward for you with your Father who is in Heaven. When you give in charity, never blow a trumpet before you as the hypocrites do in the synagogues and streets in order that their praises may be sung by men. I solemnly tell you that they already have their reward. read more. But when you are giving in charity, let not your left hand perceive what your right hand is doing, that your charities may be in secret; and then your Father--He who sees in secret--will recompense you. "And when praying, you must not be like the hypocrites. They are fond of standing and praying in the synagogues or at the corners of the wider streets, in order that men may see them. I solemnly tell you that they already have their reward. But you, whenever you pray, go into your own room and shut the door: then pray to your Father who is in secret, and your Father--He who sees in secret--will recompense you. "And when praying, do not use needless repetitions as the Gentiles do, for they expect to be listened to because of their multitude of words. Do not, however, imitate them; for your Father knows what things you need before ever you ask Him. "In this manner therefore pray: 'Our Father who art in Heaven, may Thy name be kept holy; let Thy kingdom come; let Thy will be done, as in Heaven so on earth; give us to-day our bread for the day; and forgive us our shortcomings, as we also have forgiven those who have failed in their duty towards us; and bring us not into temptation, but rescue us from the Evil one.' "For if you forgive others their offences, your Heavenly Father will forgive you also; but if you do not forgive others their offences, neither will your Father forgive yours. "When any of you fast, never assume gloomy looks as the hypocrites do; for they disfigure their faces in order that it may be evident to men that they are fasting. I solemnly tell you that they already have their reward.
Everything, therefore, be it what it may, that you would have men do to you, do you also the same to them; for in this the Law and the Prophets are summed up.
This is why I tell you that men may find forgiveness for every other sin and impious word, but that for impious speaking against the Holy Spirit they shall find no forgiveness.
The Son of Man will commission His angels, and they will gather out of His Kingdom all causes of sin and all who violate His laws;
But He turned and said to Peter, "Get behind me, Adversary; you are a hindrance to me, because your thoughts are not God's thoughts, but men's."
And whoever for my sake receives one young child such as this, receives me.
Heavy and cumbrous burdens they bind together and load men's shoulders with them, while as for themselves, not with one finger do they choose to lift them. And everything they do they do with a view to being observed by men; for they widen their phylacteries and make the tassels large,
And everything they do they do with a view to being observed by men; for they widen their phylacteries and make the tassels large, and love the best seats at a dinner party or in the synagogues,
and love the best seats at a dinner party or in the synagogues, and like to be bowed to in places of public resort, and to be addressed by men as 'Rabbi.'
and like to be bowed to in places of public resort, and to be addressed by men as 'Rabbi.' "As for you, do not accept the title of 'Rabbi,' for one alone is your Teacher, and you are all brothers. read more. And call no one on earth your Father, for One alone is your Father--the Heavenly Father. And do not accept the name of 'leader,' for your Leader is one alone--the Christ. He who is the greatest among you shall be your servant; and one who exalts himself shall be abased, while one who abases himself shall be exalted. "But alas for you, Scribes and Pharisees, hypocrites, for you lock the door of the Kingdom of the Heavens against men; you yourselves do not enter, nor do you allow those to enter who are seeking to do so. No translation "Alas for you, Scribes and Pharisees, hypocrites, for you scour sea and land in order to win one convert--and when he is gained, you make him twice as much a son of Gehenna as yourselves. "Alas for you, you blind guides, who say, "'Whoever swears by the Sanctuary it is nothing; but whoever swears by the gold of the Sanctuary, is bound by the oath.' "Blind fools! Why, which is greater? --the gold, or the Sanctuary which has made the gold holy? And you say, "'Whoever swears by the altar, it is nothing; but whoever swears by the offering lying on it is bound by the oath.' "You are blind! Why, which is greater? --the offering, or the altar which makes the offering holy? He who swears by the altar swears both by it and by everything on it; he who swears by the Sanctuary swears both by it and by Him who dwells in it; and he who swears by Heaven swears both by the throne of God and by Him who sits upon it. "Alas for you, Scribes and Pharisees, hypocrites, for you pay the tithe on mint, dill, and cumin, while you have neglected the weightier requirements of the Law--just judgement, mercy, and faithful dealing. These things you ought to have done, and yet you ought not to have left the others undone. You blind guides, straining out the gnat while you gulp down the camel! "Alas for you, Scribes and Pharisees, hypocrites, for you wash clean the outside of the cup or dish, while within they are full of greed and self-indulgence. Blind Pharisee, first wash clean the inside of the cup or dish, and then the outside will be clean also. "Alas for you, Scribes and Pharisees, hypocrites, for you are just like whitewashed sepulchres, the outside of which pleases the eye, though inside they are full of dead men's bones and of all that is unclean. The same is true of you: outwardly you seem to the human eye to be good and honest men, but, within, you are full of insincerity and disregard of God's Law.
The Son of Man is indeed going as is written concerning Him; but alas for that man by whom the Son of Man is betrayed! It had been a happy thing for that man if he had never been born."
So John the Baptizer came, and was in the Desert proclaiming a baptism of the penitent for forgiveness of sins.
but whoever blasphemes against the Holy Spirit, he remains for ever unabsolved: he is guilty of a sin of the Ages."
"Praiseworthy indeed!" He added, "to set at nought God's Commandment in order to observe your own traditions!
"And whoever shall occasion the fall of one of these little ones who believe, he would be better off if, with a millstone round his neck, he were lying at the bottom of the sea.
Moreover in the course of His teaching He said, "Be on your guard against the Scribes who like to walk about in long robes and to be bowed to in places of public resort,
"When any one lights a lamp, he never puts it in the cellar or under the bushel, but on the lampstand, that people who come in may see the light. The lamp of the body is the eye. When your eyesight is good, your whole body also is lighted up; but when it is defective, your body is darkened. read more. Consider therefore whether the light that is in you is anything but mere darkness. If, however, your whole body is penetrated with light, and has no part dark, it will be so lighted, all of it, as when the lamp with its bright shining gives you light." When He had thus spoken, a Pharisee invited Him to breakfast at his house; so He entered and took His place at table. Now the Pharisee saw to his surprise that He did not wash His hands before breakfasting. The Master however said to him, "Here we see how you Pharisees clean the outside of the cup or plate, while your secret hearts are full of greed and selfishness. Foolish men! Did not He who made the outside make the inside also? But as to what is within, give alms, and instantly all is clean in you. "But alas for you Pharisees! for you pay tithes on your mint and rue and every kind of garden vegetable, and are indifferent to justice and the love of God. These are the things you ought to have attended to, while not neglecting the others. Alas for you Pharisees! for you love the best seats in the synagogues, and you like to be bowed to in places of public resort.
Alas for you Pharisees! for you love the best seats in the synagogues, and you like to be bowed to in places of public resort. Alas for you! for you are like the tombs which lie hidden, and the people who walk over them are not aware of their existence."
"Moreover every one who shall speak against the Son of Man, may obtain forgiveness; but he who blasphemes the Holy Spirit will never obtain forgiveness.
It would be well for him if, with a millstone round his neck, he were lying at the bottom of the sea, rather than that he should cause even one of these little ones to fall.
It is to you first that God, after raising His Servant from the grave, has sent Him to bless you, by causing every one of you to turn from your wickedness."
God has exalted Him to His right hand as Chief Leader and as Saviour, to give Israel repentance and forgiveness of sins.
This statement of Peter's silenced his opponents. They extolled the goodness of God, and said, "So, then, to the Gentiles also God has given the repentance which leads to Life."
This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness.
For all creation, gazing eagerly as if with outstretched neck, is waiting and longing to see the manifestation of the sons of God. For the Creation fell into subjection to failure and unreality (not of its own choice, but by the will of Him who so subjected it) read more. Yet there was always the hope that at last the Creation itself would also be set free from the thraldom of decay so as to enjoy the liberty that will attend the glory of the children of God. For we know that the whole of Creation is groaning together in the pains of childbirth until this hour.
And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;
For not one of us lives to himself, and not one dies to himself.
while we proclaim a Christ who has been crucified--to the Jews a stumbling-block, to Gentiles foolishness,
As for me, brethren, if I am still a preacher of circumcision, how is it that I am still suffering persecution? In that case the Cross has ceased to be a stumbling-block!
Let no one say when passing through trial, "My temptation is from God;" for God is incapable of being tempted to do evil, and He Himself tempts no one.
Every gift which is good, and every perfect boon, is from above, and comes down from the Father, who is the source of all Light. In Him there is no variation nor the slightest suggestion of change.
If, however, you are keeping the Law as supreme, in obedience to the Commandment which says "You are to love your fellow man just as you love yourself," you are acting rightly.
and "a Stone for the foot to strike against, and a Rock to stumble over." Their foot strikes against it because they are disobedient to God's Message, and to this 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/wnt'>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 who have sinned apart from the Law will also perish apart from the Law, and all who have sinned whilst living under the Law, will be judged by the Law.
For the Law inflicts punishment; but where no Law exists, there can be no violation of Law.
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future. But God's free gift immeasurably outweighs the transgression. For if through the transgression of the one individual the mass of mankind have died, infinitely greater is the generosity with which God's grace, and the gift given in His grace which found expression in the one man Jesus Christ, have been bestowed on the mass of mankind. read more. And it is not with the gift as it was with the results of one individual's sin; for the judgement which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal. For if, through the transgression of the one individual, Death made use of the one individual to seize the sovereignty, all the more shall those who receive God's overflowing grace and gift of righteousness reign as kings in Life through the one individual, Jesus Christ. It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race. For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous. Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed;
For what was impossible to the Law--powerless as it was because it acted through frail humanity--God effected. Sending His own Son in a body like that of sinful human nature and as a sacrifice for sin, He pronounced sentence upon sin in human nature;
to men without Law as if I were without Law--although I am not without Law in relation to God but am abiding in Christ's Law--in order to win those who are without Law.
Do not come into close association with unbelievers, like oxen yoked with asses. For what is there in common between righteousness and lawlessness? Or what partnership has light with darkness?
and remembers that a law is not enacted to control a righteous man, but for the lawless and rebellious, the irreligious and sinful, the godless and profane--for those who strike their fathers or their mothers, for murderers,
(For their lawless deeds were torture, day after day, to the pure soul of that righteous man--all that he saw and heard whilst living in their midst.)
Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.
Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.
Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.
He who is habitually guilty of sin is a child of the Devil, because the Devil has been a sinner from the very beginning. The Son of God appeared for the purpose of undoing the work 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.
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 whoever blasphemes against the Holy Spirit, he remains for ever unabsolved: he is guilty of a sin of the Ages." This was because they said, "He is possessed by a foul spirit."
while God corroborated their testimony by signs and marvels and various miracles, and by gifts of the Holy Spirit distributed in accordance with His own will.
Every one who is guilty of sin is also guilty of violating Law; for sin is the violation of Law.