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 evil reasonings, murders, fornications, adulteries, thefts, false testimonies, blasphemies.
Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;
There is therefore now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life has made thee free from the law of sin and of death. read more. For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity:
He made him sin in our behalf, who knew no sin; in order that we may become the righteousness of God in him.
but each one is tempted by his own lusts, being drawn out, and enticed. Then the lust, conceiving, brings forth sin; and sin, having been perfected, produces death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
See Verses Found in Dictionary
Therefore I say unto you, every sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. And whosoever shall speak a word against the Son of man, it shall be forgiven unto him: but whosoever may speak against the Holy Spirit, it shall not be forgiven unto him, either in this age, or that which is to come.
Jesus responded and said to him, Truly, truly, I say unto thee, unless any one may be born from above, he is not able to see the kingdom of God.
as has been written, There is no one good, not one: there is no one who understands, there is no one who seeks out God; read more. all have gone away, they have all together become unprofitable; there is no one who is doing good, there is not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Whose feet are swift to shed blood: destruction and misery are in their ways: and they have not known the way of peace. The fear of God is not before their eyes. But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God.
But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. read more. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference,
but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God;
for all sinned, and come short of the glory of God;
For the law works out wrath: for where there is no law, there is no transgression.
Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;
Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;
Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned; (for until the law sin was in the world: but sin is not imputed, there being no law;
(for until the law sin was in the world: but sin is not imputed, there being no law;
(for until the law sin was in the world: but sin is not imputed, there being no law; but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come.
but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come.
but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come. But not as was the transgression, even so is the free gift: for if by the transgression of one many died, how much more by the grace of one man, Jesus Christ, did the grace of God and the gift abound unto many!
But not as was the transgression, even so is the free gift: for if by the transgression of one many died, how much more by the grace of one man, Jesus Christ, did the grace of God and the gift abound unto many!
But not as was the transgression, even so is the free gift: for if by the transgression of one many died, how much more by the grace of one man, Jesus Christ, did the grace of God and the gift abound unto many! And not as by the one having sinned, is the free gift; for indeed, judgment was from one unto condemnation, but the free gift is from many transgressions unto justification.
And not as by the one having sinned, is the free gift; for indeed, judgment was from one unto condemnation, but the free gift is from many transgressions unto justification.
And not as by the one having sinned, is the free gift; for indeed, judgment was from one unto condemnation, but the free gift is from many transgressions unto justification. For if by the transgression of one death reigned through one; how much more shall those receiving the abundance of grace and the gift of righteousness reign in life through the one, Christ Jesus!)
For if by the transgression of one death reigned through one; how much more shall those receiving the abundance of grace and the gift of righteousness reign in life through the one, Christ Jesus!)
For if by the transgression of one death reigned through one; how much more shall those receiving the abundance of grace and the gift of righteousness reign in life through the one, Christ Jesus!) Therefore then, as by the transgression of one, judgment came to all men to condemnation; so also through the righteousness of one, the free gift came on all men unto the justification of life:
Therefore then, as by the transgression of one, judgment came to all men to condemnation; so also through the righteousness of one, the free gift came on all men unto the justification of life:
Therefore then, as by the transgression of one, judgment came to all men to condemnation; so also through the righteousness of one, the free gift came on all men unto the justification of life: for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous.
for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous.
for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous. But the law came, that the transgression might abound; but where sin did abound, there did grace superabound:
But the law came, that the transgression might abound; but where sin did abound, there did grace superabound:
But the law came, that the transgression might abound; but where sin did abound, there did grace superabound: in order that as sin reigned through death, so may grace reign also through righteousness unto eternal life through Jesus Christ our Lord.
in order that as sin reigned through death, so may grace reign also through righteousness unto eternal life through Jesus Christ our Lord.
knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;
Let not sin therefore reign in your mortal body that you should obey the lusts of it:
Let not sin therefore reign in your mortal body that you should obey the lusts of it:
Let not sin therefore reign in your mortal body that you should obey the lusts of it: neither present your members arms of iniquity unto sin; but present yourselves to God, as alive from the dead, and your members arms of righteousness unto God.
neither present your members arms of iniquity unto sin; but present yourselves to God, as alive from the dead, and your members arms of righteousness unto God. For sin shall not have dominion over you: for you are not under the law, but under grace.
For sin shall not have dominion over you: for you are not under the law, but under grace.
For sin shall not have dominion over you: for you are not under the law, but under grace. What then? can we commit sin, because we are not under the law, but under grace? it could not be so.
What then? can we commit sin, because we are not under the law, but under grace? it could not be so. Do you not know, that to whom you present yourselves servants unto obedience, ye are servants to whom you obey; whether of sin unto death, or obedience unto righteousness?
Do you not know, that to whom you present yourselves servants unto obedience, ye are servants to whom you obey; whether of sin unto death, or obedience unto righteousness? But thanks be unto God, that whereas ye were servants of sin, but you have obeyed from the heart the type of teaching into which ye were delivered:
But thanks be unto God, that whereas ye were servants of sin, but you have obeyed from the heart the type of teaching into which ye were delivered:
But thanks be unto God, that whereas ye were servants of sin, but you have obeyed from the heart the type of teaching into which ye were delivered:
For when we were in carnality, the emotions of sins, which were through the law, did work in our members to bring forth fruit unto death.
For when we were in carnality, the emotions of sins, which were through the law, did work in our members to bring forth fruit unto death. But now we have been made free from the law, being dead in that in which we were held; so that we serve in the newness of the spirit, and not in the oldness of the letter.
But now we have been made free from the law, being dead in that in which we were held; so that we serve in the newness of the spirit, and not in the oldness of the letter. Then what shall we say? is the law sin? It could not be so; but I did not know sin except through the law: for indeed I had not known lusts, unless the law said, Thou shalt not covet.
Then what shall we say? is the law sin? It could not be so; but I did not know sin except through the law: for indeed I had not known lusts, unless the law said, Thou shalt not covet. But sin, taking occasion through the commandment, did work in me all concupiscence; for without law sin was dead.
But sin, taking occasion through the commandment, did work in me all concupiscence; for without law sin was dead. But I was alive at one time without law: but the commandment having come, sin revived,
But I was alive at one time without law: but the commandment having come, sin revived, and I died; and the commandment, which was unto life, the same was unto death.
and I died; and the commandment, which was unto life, the same was unto death. For sin, taking occasion through the commandment, deceived me, and through it slew me.
For sin, taking occasion through the commandment, deceived me, and through it slew me. So the law is indeed holy, and the commandment holy, and righteous, and good.
So the law is indeed holy, and the commandment holy, and righteous, and good. Then did that which is good become death to me? it could not be so: but sin, that it may appear sin, through the good was working out death to me, in order that sin may be exceedingly sinful through the commandment.
Then did that which is good become death to me? it could not be so: but sin, that it may appear sin, through the good was working out death to me, in order that sin may be exceedingly sinful through the commandment. For we know that the law is spiritual: but I am carnal, having been sold under sin.
For we know that the law is spiritual: but I am carnal, having been sold under sin. For that which I do, I know not: for I do that which I do not will; but I do that which I hate.
For that which I do, I know not: for I do that which I do not will; but I do that which I hate. But if I do that which I do not will, I consent to the law that it is beautiful;
But if I do that which I do not will, I consent to the law that it is beautiful; but now it is no more I that do it, but sin dwelling in me.
but now it is no more I that do it, but sin dwelling in me. For I know that in me, that is, in my carnal mind, there dwells no good thing. For to will is present with me, but to do that which is beautiful is not: read more. for the good which I will I do not; but the evil which I do not will, that I do. If I do that which I do not will, it is no longer I that do it, but sin dwelling in me. Then I find a law, that, to me wishing to do that which is beautiful, that the evil is present with me: for I delight in the law of God according to the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?
Therefore the mind of depravity is enmity toward God: for it is not subordinated to the law of God, for it is not able so to be.
but the scripture has shut up all things unto sin, in order that the promise through faith of Jesus Christ may be given to those who believe.
For carnality wars against the Spirit, and the Spirit against carnality; for these are antagonistical to one another; so that you may not do the things which you may wish.
For carnality wars against the Spirit, and the Spirit against carnality; for these are antagonistical to one another; so that you may not do the things which you may wish.
But those belonging to Christ Jesus have crucified carnality with the passions and lusts.
You, who were dead in trespasses and in your sins,
being darkened in their understanding, alienated from the life of God through the ignorance being in themselves, on account of the blindness of their heart; who being past feeling have given themselves up to debauchery, unto the working of all impurity with greediness.
but each one is tempted by his own lusts, being drawn out, and enticed.
but each one is tempted by his own lusts, being drawn out, and enticed. Then the lust, conceiving, brings forth sin; and sin, having been perfected, produces death.
Then the lust, conceiving, brings forth sin; and sin, having been perfected, produces death.
Every one doing sin does also a transgression of the law: and sin is the transgression of the law.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
See Verses Found in Dictionary
she shall bring forth a son; and thou shalt call his name Jesus; for He will save His people from their sins.
For I say unto you, that if your righteousness may not abound more than that of the scribes and Pharisees, you can not enter into the kingdom of the heavens. You have heard that it was said to the ancients, Thou shalt not murder; and whosoever may murder shall be in danger of the judgment; read more. but I say unto you that every one being angry with his brother, shall be in danger of the judgment; and whosoever may say to his brother, Thou scoundrel, shall be in danger of the council; and whosoever may say, Thou fool, shall be liable unto a hell of fire. Therefore if you may bring your gift to the altar, and there remember that your brother has something against you, leave there your gift before the altar, and go, first be reconciled to your brother, then having come offer your gift. Be reconciled with your adversary quickly, while you are in the way with him; lest the adversary may deliver you to the judge, and the judge to the officer, and you may be cast into prison. Truly I say unto you, You can not go out from thence until you have paid the last farthing. You have heard that it was said, Thou shalt not commit adultery. But I say unto you that every one looking on a woman in order to lust after her hath already committed adultery with her in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable to thee that one of thy members may perish, and not that thy whole body may go away into hell. OMITTED TEXT And it was said, Whosoever may send away his wife, let him give her a divorcement. But I say unto you, that every one sending away his wife, except on account of fornication, causeth her to commit adultery: and whosoever may marry her who has been cast off commits adultery. Again you have heard that it was said to the ancients, Thou shalt not swear falsely, but shall perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven, because it is the throne of God; nor by the earth, because it is the footstool of His feet; neither by Jerusalem, because it is the city of the great King. Neither swear by thy head, because thou art unable to make one hair white or black. But let your speech be, Yea, yea; Nay, nay; but that which aboundeth more than these is of the evil one. You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say unto you, Resist not him that is evil: but whosoever smites thee on thy right cheek, turn to him the other also: to him wishing to prosecute thee at law, and take away thy coat, let him have the cloak also. Whosoever shall compel thee to go a mile, go with him two. Give to the one asking thee, and do not turn away from the one wishing to borrow from thee. You have heard that it was said, Thou shalt love thy neighbor and hate thine enemy. But I say unto you, Love your enemies with a divine love, bless those who curse you and pray for those who despitefully use you and persecute you: in order that you may be the sons of your Father who is in the heavens: because He raises up His sun on the wicked and on the good, and rains on the righteous and on the unrighteous. For if you love those that love you, what reward have ye? because the publicans also do the same. If you salute your brethren only, what do ye more abundantly? do not the heathens also the same thing? Therefore ye shall be perfect, as your Father who is in heaven is perfect.
But take heed that you do not your righteousness before the people, in order to be seen by them: else you have no reward with your Father who is in the heavens: therefore when you may do alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, in order that they may be glorified by the people: truly I say unto you, They exhaust their reward. read more. But thou doing alms, let not thy left hand know what thy right hand doeth: in order that thine alms may be in secret: and thy Father who sees in secret will reward thee openly. And when you pray, be not like the hypocrites: because they love to pray standing in the synagogues and in the corners of the streets, in order that they may appear unto the people. Truly I say unto you, They exhaust their reward. But when thou mayest pray, enter into thy closet, and having closed thy door, pray to thy Father who is in secret, and thy Father who seeth in secret will reward thee openly. And praying do not use vain repetitions as the heathen do: for they think they shall be heard in their much speaking. Therefore be not like unto them: for your Father knows of what things you have need, before you ask him. Therefore pray ye after this manner: Our Father who art in the heavens, let thy name be hallowed: let thy kingdom come: let thy will be done, as in heaven, even so upon earth: give us this day our daily bread: and forgive us our debts, as we have also forgiven our debtors: lead us not into temptation, but deliver us from the evil one. For if you may not forgive the people their trespasses, your heavenly Father will not forgive you: and if you do not forgive the people, your Father will not forgive you your trespasses. And when you may fast, be not like the hypocrites, of a sad contenance: for they disfigure their faces, in order that they may appear unto the people fasting. Truly I say unto you, They exhaust their reward.
Therefore all things whatsoever you may wish that the people may do unto you, do ye even so unto them: for this is the law and the prophets.
and blessed is he, whosoever may not be offended in me.
Therefore I say unto you, every sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men.
The Son of man will send forth His angels, and they will gather out of his kingdom all things that offend, and those who do iniquity,
And turning He said to Peter, Get behind me, adversary: thou art my stumbling-block; because thou art not thinking about the things of God, but those of men.
and whosoever shall receive such little child in my name, receives me.
But they bind heavy burdens, and place them on the shoulders of the people; and they themselves are not willing to touch them with their finger. And they do all their works to be seen by the people: for they broaden their phylacteries, and enlarge the borders of their garments,
And they do all their works to be seen by the people: for they broaden their phylacteries, and enlarge the borders of their garments, and they love the first couch at the suppers, and the first seats in the synagogues,
and they love the first couch at the suppers, and the first seats in the synagogues, and salutations in the forums, and to be called by the people, "Doctor."
and salutations in the forums, and to be called by the people, "Doctor." But be ye not called Doctor: for One is your teacher; and you are all brothers. read more. And call no man father upon the earth: for One is your Heavenly Father. Be not called teachers: because One is your teacher, Christ. And the great of you shall be your deacon. But whosoever shall exalt himself, shall be abased; and whosoever shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! because you shut up the kingdom of the heavens against the people: for you do not go in, neither do you permit those coming in to enter. OMITTED TEXT Woe unto you, scribes and Pharisees, hypocrites! because you compass the sea and the dry land to make one proselyte, and when it may be done, you make him twofold more the son of hell than yourselves. Woe unto you, blind guides, who are saying, Whosoever may swear by the temple it is nothing; but whosoever may swear by the gold of the temple, he is debtor. Ye fools and blind: for which is the greater, the gold, or the temple sanctifying the gold? And, Whosoever may swear by the altar, it is nothing; but whosoever may swear by the gift upon it, is debtor. Ye blind: for which is the greater, the gift, or the altar which sanctifies the gift? Therefore the one swearing by the altar, swears by it, and by all things which are on it. And the one swearing by the temple, swears by it, and by Him who inhabited it. And the one swearing by heaven, swears by the throne of God, and by Him that sitteth upon it. Woe unto you, scribes and Pharisees, hypocrites! because you tithe mint and anise and cummin, and pass by the weightier matters of the law, judgment, mercy, and faith: it behooves to do these and not to neglect those. Ye blind guides, who strain out the gnat, and swallow down the camel. Woe unto you, scribes and Pharisees, hypocrites! because you purify the exterior of the cup and the plate, and within they are full of extortion and impurity. Ye blind Pharisee, first purify the inside of the cup, in order that its outside may be clean. Woe unto you, scribes and Pharisees, hypocrites! because you are like whitened sepulchers, which are beautiful indeed externally, but within they are full of the hones of the dead people, and every impurity. So you also appear unto the people indeed righteous, but within you are full of hypocrisy and iniquity.
Indeed the Son of man goeth, as has been written concerning Him: but woe unto that man by whom the Son of man is betrayed! It was good for him if that man had never been born.
John the Baptist came preaching in the wilderness the baptism of repentance unto the remission of sins.
but whosoever may blaspheme against the Holy Ghost hath never forgiveness, but is subject of eternal condemnation.
And He said to them, Truly, you make void the commandment of God, that you may hold your own tradition.
Whosoever may offend one of these little ones who believe in me, rather is it good for him, if a millstone is hung about his neck, and he may be cast into the sea.
And He said to them in His teaching, Beware of the scribes, wishing to walk about in robes, and salutations in the forums,
No one, having lighted a lamp, putteth it in a cellar, nor under a bushel, but on a candlestick, in order that those coming in may see the light. The light of the body is the eye: therefore when thine eye may be clear, truly thy whole body is lighted; but when it may be had, truly thy body is dark. read more. See then that the light which is in thee is not darkness. If then thy whole body is lighted, having no part dark, all will be lighted, as when a lamp may light thee with its brightness. And while He was speaking, a Pharisee asked Him, that He would dine with him: and having come in, He sat up at the table. And the Pharisee seeing, was astonished because He was not first baptized before dinner. And the Lord said to him, Now you Pharisees purify the outside of the cup and the plate, but the interior is full of extortion and wickedness. Ye fools, did not the One having made the outside also make the inside? Therefore give alms of your substance; and behold all things are pure unto you. But woe unto you, Pharisees! because you tithe mint and rue and every herb, and you pass by judgment and the love of God: it behooveth to do these things, and not to omit those. Woe unto you, Pharisees! because you love the front seat in the synagogues, and salutations in the forums.
Woe unto you, Pharisees! because you love the front seat in the synagogues, and salutations in the forums. Woe unto you! because you are like tombs unseen, and men walking over them do not know it.
And every one who shall speak a word against the Son of man, it shall be forgiven him: but to him having blasphemed against the Holy Ghost, it shall not be forgiven.
it is good for him if a millstone is hung around his neck, and he is cast into the sea, rather than that he may offend one of these little ones.
And all the people hearing, He said to His disciples,
To you God, having first raised up his Son, sent him blessing you, in turning each one from your sins.
Him hath God exalted at His own right hand, a Prince and a Savior, to give repentance and remission of sins to Israel.
And hearing these things, they acquiesced, and glorified God, saying, Then God has also given unto the Gentiles repentance unto life.
Then does this blessedness come on the circumcision, or on the uncircumcision? for we say That faith was imputed to Abraham for righteousness.
For the earnest expectation of the creature awaits the revelation of the sons of God. For the creature has been subordinated to mortality, not willingly, but through Him who subordinated it; read more. therefore indeed pursuant to hope, the creature itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that all creation groans together and travails together until now;
Why? Because they sought it not from faith, but as it were from works: they stumbled over the stone of stumbling,
For no one of us lives to himself, and no one dies to himself:
but we preach Christ having been crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness;
But I, brethren, if I yet preach circumcision, why do I still suffer persecution? then the offence of the cross would be done away.
Let no one being tempted say, I am tempted from God. For God can not be tempted with evils, and he tempts no one:
Every good gift and every perfect gift is from above, coming down from the Father of the lights, with whom there is no variation or shadow of change.
If indeed you keep the royal law according to the scripture, Thou shalt love thy neighbor with divine love as thyself, you do well.
who stumble over the word, disbelieving: unto which they indeed 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/godbey'>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 so many as sinned without law will also perish without law; and so many as sinned under the law shall be judged by the law;
For the law works out wrath: for where there is no law, there is no transgression.
but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come. But not as was the transgression, even so is the free gift: for if by the transgression of one many died, how much more by the grace of one man, Jesus Christ, did the grace of God and the gift abound unto many! read more. And not as by the one having sinned, is the free gift; for indeed, judgment was from one unto condemnation, but the free gift is from many transgressions unto justification. For if by the transgression of one death reigned through one; how much more shall those receiving the abundance of grace and the gift of righteousness reign in life through the one, Christ Jesus!) Therefore then, as by the transgression of one, judgment came to all men to condemnation; so also through the righteousness of one, the free gift came on all men unto the justification of life: for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous. But the law came, that the transgression might abound; but where sin did abound, there did grace superabound:
For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity:
to those without law, I became as without law, not being without the law of God, but under the law of Christ, that I may gain those without law.
Be not unequally yoked together with unbelievers: for what participation is there to righteousness and unrighteousness? or what fellowship has light unto darkness?
knowing this, that the law is not made for the righteous, but for the unrighteous and disorderly, for the ungodly and for sinners, for the unholy and the profane, for patricides, matricides and homocides,
(for the righteous man dwelling among them, by seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds:)
Every one doing sin does also a transgression of the law: and sin is the transgression of the law.
Every one doing sin does also a transgression of the law: and sin is the transgression of the law.
Every one doing sin does also a transgression of the law: and sin is the transgression of the law.
The one doing sin is of the devil; because the devil sins from the beginning. Unto this the Son of God was made manifest, that he might destroy the works of the devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
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 whosoever may blaspheme against the Holy Ghost hath never forgiveness, but is subject of eternal condemnation. Because they were saying, He has an unclean spirit.
God at the same time witnessing, by signs and indeed by wonders, and various dynamites, and gifts of the Holy Ghost, according to his will.
Every one doing sin does also a transgression of the law: and sin is the transgression of the law.