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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For out of the heart come evil thoughts, murder, adultery, fornications, theft, false witness, slander.
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. read more. For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh,
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
But each one is tempted when he is carried away and enticed by his own desire. Then when desire has conceived, it gives birth to sin; and when sin is full-grown, it brings 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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Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.
Jesus answered him, "Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God."
As it is written: "There is none righteous, no, not one; there is no one who understands, no one who seeks for God. read more. All have turned aside, together they have become worthless; there is no one who does good, not even one." "Their throat is an open grave; they use their tongues to practice deceit." "The poison of asps is under their lips." "Their mouth is full of cursing and bitterness." "Their feet are swift to shed blood; in their ways are ruin and misery, and the way of peace they do not know." "There is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped and the whole world may be held accountable to God.
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped and the whole world may be held accountable to God. Therefore no flesh will be justified in his sight by works of the law, for through the law comes knowledge of sin. read more. But now the righteousness of God has been revealed apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ to all who believe. For there is no difference,
the righteousness of God through faith in Jesus Christ to all who believe. For there is no difference, for all have sinned and fall short of the glory of God,
for all have sinned and fall short of the glory of God,
because the law brings wrath, for where there is no law there is no transgression.
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned.
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned.
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned. (For sin was in the world before the law was given, but sin is not counted when there is no law.
(For sin was in the world before the law was given, but sin is not counted when there is no law.
(For sin was in the world before the law was given, but sin is not counted when there is no law. Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.
Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.
Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many.
But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many.
But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many. And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification.
And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification.
And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification. For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men.
So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men.
So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. Law came in, that the trespass might increase. But where sin increased, grace abounded all the more,
Law came in, that the trespass might increase. But where sin increased, grace abounded all the more,
Law came in, that the trespass might increase. But where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
We know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin.
Therefore do not let sin reign in your mortal body, that you obey its passions.
Therefore do not let sin reign in your mortal body, that you obey its passions.
Therefore do not let sin reign in your mortal body, that you obey its passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness.
Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness. For sin shall not have dominion over you, since you are not under law but under grace.
For sin shall not have dominion over you, since you are not under law but under grace.
For sin shall not have dominion over you, since you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? Certainly not!
What then? Shall we sin because we are not under law but under grace? Certainly not! Do you not know that if you yield yourselves to any one to obey as slaves, you are slaves of the one whom you obey, whether of sin, which leads to death, or of obedience, which leads to righteousness?
Do you not know that if you yield yourselves to any one to obey as slaves, you are slaves of the one whom you obey, whether of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,
But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,
But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,
While we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.
While we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. But now, by dying to what once held us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.
But now, by dying to what once held us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code. What shall we say, then? Is the law sin? Certainly not! Indeed, I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "You shall not covet."
What shall we say, then? Is the law sin? Certainly not! Indeed, I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "You shall not covet." But sin, finding opportunity by the commandment, produced in me all kinds of covetous desire. For apart from the law sin lies dead.
But sin, finding opportunity by the commandment, produced in me all kinds of covetous desire. For apart from the law sin lies dead. I was once alive apart from the law, but when the commandment came, sin sprang to life and I died.
I was once alive apart from the law, but when the commandment came, sin sprang to life and I died. The very commandment which was to bring life I found to be death to me.
The very commandment which was to bring life I found to be death to me. For sin, finding opportunity in the commandment, deceived me, and by it killed me.
For sin, finding opportunity in the commandment, deceived me, and by it killed me. So the law is holy, and the commandment is holy and just and good.
So the law is holy, and the commandment is holy and just and good. Did that which is good, then, become death to me? Certainly not! But it was sin, working death in me through what is good, in order that sin might be recognized as sin, so that through the commandment sin might become sinful beyond measure.
Did that which is good, then, become death to me? Certainly not! But it was sin, working death in me through what is good, in order that sin might be recognized as sin, so that through the commandment sin might become sinful beyond measure. We know that the law is spiritual; but I am carnal, sold under sin.
We know that the law is spiritual; but I am carnal, sold under sin. I do not understand what I do. For I do not do what I want to do, but I do what I hate.
I do not understand what I do. For I do not do what I want to do, but I do what I hate. Now if I do what I do not want to do, I agree that the law is good.
Now if I do what I do not want to do, I agree that the law is good. So then, it is no longer I who do it, but sin that dwells within me.
So then, it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will to do what is good, but I cannot do it. read more. For I do not do the good I want to do; but the evil I do not want to do is what I do. Now if I do what I do not want to do, it is no longer I who do it, but sin that dwells within me. So I find it to be a law that when I want to do good, evil is present with me. For I delight in the law of God, in my inner being, but I see in my members another law, at war against the law of my mind and making me captive to the law of sin which dwells in my members. Wretched man that I am! Who will deliver me from this body of death?
For the mind that is set on the flesh is hostile to God; it does not submit to God's law, nor can it do so;
But the Scripture has bound everyone under sin, so that that what was promised by faith in Jesus Christ might be given to those who believe.
For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, so that you may not do what you would.
For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, so that you may not do what you would.
Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
And you were dead in your trespasses and sins,
they are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to the hardness of their heart; and they, having become callous, have given themselves over to sensuality, greedy for the practice of every kind of impurity.
But each one is tempted when he is carried away and enticed by his own desire.
But each one is tempted when he is carried away and enticed by his own desire. Then when desire has conceived, it gives birth to sin; and when sin is full-grown, it brings forth death.
Then when desire has conceived, it gives birth to sin; and when sin is full-grown, it brings forth death.
Everyone who commits sin also commits lawlessness; sin is lawlessness.
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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And she will give birth to a son, and you shall call his name Jesus, for he will save his people from their sins."
For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter the kingdom of heaven. "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be liable to judgment.' read more. But I say to you that anyone who is angry with his brother shall be subject to judgment. And whoever says to his brother, 'Raca,' shall be answerable to the council. But whoever says, 'You fool!' shall be in danger of the fire of hell. Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar, and go. First be reconciled to your brother; and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him to court, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Truly, I say to you, you will never get out till you have paid the last penny. "You have heard that it was said, 'You shall not commit adultery.' But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and throw it away. It is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than for your whole body to go into hell. "It has also been said, 'Whoever divorces his wife, let him give her a certificate of divorce.' But I say to you that every one who divorces his wife, except on the ground of unchastity, causes her to become an adulteress; and whoever marries a divorced woman commits adultery. "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: either by heaven, for it is God's throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything more than this comes from evil. "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I tell you, do not resist an evil person. But if someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. And if someone forces you to go one mile, go with him two miles. Give to him who asks you, and from him who wants to borrow from you do not turn away. "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect.
"Take heed that you do not do your charitable deeds before men, to be seen by them. If you do, you will have no reward from your Father in heaven. "Thus, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. read more. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your charitable deed may be in secret; and your Father who sees in secret will reward you. "And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you pray, go into your room, shut the door and pray to your Father, who is in secret; and your Father, who sees in secret, will reward you. And when you pray, do not use empty repetitions as the Gentiles do. For they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him. Pray, then, in this way: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.' For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. "And when you fast, do not look gloomy, like the hypocrites, for they disfigure their faces that they may be seen by men to be fasting. Truly, I say to you, they have received their reward.
So whatever you wish that men would do to you, do also to them, for this is the Law and the Prophets.
And blessed is he who is not offended because of me."
Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.
The Son of Man will send out his angels, and they will gather out of his kingdom everything that causes sin and all who do evil,
But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are not mindful of the things of God, but the things of men."
Whoever receives one little child like this in my name receives me.
They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger. But they do all their works to be seen by men; for they make their phylacteries broad and the tassels of their garments long.
But they do all their works to be seen by men; for they make their phylacteries broad and the tassels of their garments long. And they love the place of honor at feasts and the best seats in the synagogues,
And they love the place of honor at feasts and the best seats in the synagogues, and greetings in the marketplaces, and to be called by men, 'Rabbi.'
and greetings in the marketplaces, and to be called by men, 'Rabbi.' But you are not to be called 'Rabbi,' for you have only one Master, and you are all brethren. read more. And do not call anyone on earth your 'Father,' for you have one Father, he who is in heaven. Nor are you to be called 'Teacher,' for you have one Teacher, the Christ. He who is greatest among you shall be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted. "But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither enter yourselves, nor do you allow those who would enter to go in. (...) "Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win a single proselyte, and when he becomes one, you make him twice as much a son of hell as yourselves. "Woe to you, blind guides, who say, 'If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.' You blind fools! For which is greater, the gold or the temple that has made the gold sacred? And you say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift that is on it, he is bound by his oath.' You blind men! For which is greater, the gift or the altar that makes the gift sacred? Therefore, he who swears by the altar swears by it and by everything on it. And he who swears by the temple, swears by it and by him who dwells in it. And he who swears by heaven, swears by the throne of God and by him who sits on it. "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and dill and cummin, and have neglected the weightier matters of the Law, justice and mercy and faith. These you ought to have done, without neglecting the others. You blind guides, who strain out a gnat and swallow a camel! "Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and of the dish, but inside they are full of extortion and self-indulgence. Blind Pharisee! First cleanse the inside of the cup and dish, that the outside of them may be clean also. Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which outwardly appear beautiful, but inside they are full of dead men's bones and all uncleanness. Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.
The Son of Man goes just as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born."
John came baptizing in the wilderness, and preaching a baptism of repentance for the forgiveness of sins.
but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"
And he said to them, "You have a fine way of rejecting the commandment of God, in order to keep your tradition!
"Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea.
And in his teaching he said, "Beware of the scribes, who like to go around in long robes, and to have salutations in the market places
"No one after lighting a lamp puts it in a secret place or under a basket, but on a stand, that those who come in may see the light. Your eye is the lamp of your body. When your eye is good, your whole body also is full of light. But when it is bad, your body also is full of darkness. read more. Therefore be careful that the light in you is not darkness. If then your whole body is full of light, having no part dark, it will be completely lighted, as when the bright shining of a lamp gives you light." While he was speaking, a Pharisee asked him to dine with him; so he went in and sat at table. The Pharisee was surprised to see that he did not first wash before dinner. But the Lord said to him, "Now you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish ones! Did not he who made the outside make the inside also? But give for alms those things which are within; and behold, everything is clean for you. But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and neglect justice and the love of God. These you ought to have done, without leaving the others undone. Woe to you Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces.
Woe to you Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces. Woe to you! For you are like graves which are not seen, and men walk over them without knowing it."
And everyone who speaks a word against the Son of Man will be forgiven; but he who blasphemes against the Holy Spirit will not be forgiven.
It would be better for him if a millstone were hung round his neck and he were thrown into the sea, than that he should cause one of these little ones to sin.
And in the hearing of all the people, he said to his disciples,
For you first, God raised up his servant and sent him to bless you by turning every one of you from your wicked ways."
God exalted him to his own right hand as Prince and Savior, to give repentance and forgiveness of sins to Israel.
When they heard this, they quieted down and glorified God, saying, "So then, God has granted to the Gentiles also the repentance unto life."
Is this blessedness only upon the circumcised, or also upon the uncircumcised? For we say that faith was reckoned to Abraham as righteousness.
For the creation waits with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not of its own will, but by the will of him who subjected it in hope; read more. because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in birth pangs together until now.
Why? Because they did not pursue it by faith, but as if it were by works. They have stumbled over the stumbling stone,
For none of us lives to himself, and none of us dies to himself.
but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,
But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been abolished.
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and he himself does not tempt anyone.
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow.
If you really fulfill the royal law, according to the scripture, "You shall love your neighbor as yourself," you are doing well.
and, "A stone that causes men to stumble and a rock that makes them fall;" they stumble because they disobey the wordas they were desstined to do.
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/common'>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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All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
because the law brings wrath, for where there is no law there is no transgression.
Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many. read more. And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification. For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. Law came in, that the trespass might increase. But where sin increased, grace abounded all the more,
For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh,
To those who are without law, I became as one without law, though not being without the law of God but under the law of Christ, so that I might win those who are without the law.
Do not be yoked together with unbelievers. For what partnership have righteousness and lawlessness? Or what fellowship has light with darkness?
realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers
(for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds),
Everyone who commits sin also commits lawlessness; sin is lawlessness.
Everyone who commits sin also commits lawlessness; sin is lawlessness.
Everyone who commits sin also commits lawlessness; sin is lawlessness.
He who commits sin is of the devil, for the devil has sinned from the beginning. The reason the Son of God appeared was to 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.
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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but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" because they said, "He has an unclean spirit."
while God also bore witness, by signs and wonders and various miracles, and by gifts of the Holy Spirit distributed according to his own will.
Everyone who commits sin also commits lawlessness; sin is lawlessness.