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 wicked designs, murder, adultery, immorality, stealing, false witness, impious speech.
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned.
So there is no condemnation any more for those who are in union with Christ Jesus. For the life-giving law of the Spirit through Christ Jesus has freed you from the Law of sin and death. read more. For though it was impossible for the Law to do it, hampered as it was by our physical limitations, God, by sending his own Son in our sinful physical form, as a sin-offering, put his condemnation upon sin through his physical nature,
He made him who knew nothing of sin to be sin, for our sake, so that through union with him we might become God's uprightness.
When anyone is tempted, it is by his own desire that he is enticed and allured. Then desire conceives and gives birth to sin, and when sin is mature, 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, men will be forgiven for any sin or abusive speech, but abusive speech about the Spirit cannot be forgiven. And whoever speaks against the Son of Man will be forgiven for it, but whoever speaks against the holy Spirit cannot be forgiven for it, either in this world or in the world to come.
Jesus answered him, "I tell you, no one can see the Kingdom of God unless he is born over again from above!"
As the Scripture says, "There is not a single man who is upright, No one understands, no one searches for God. read more. All have turned away, they are one and all worthless, No one does right, not a single one! Their throats are like open graves, They use their tongues to deceive; The venom of asps is behind their lips, And their mouths are full of bitter curses. Their feet are swift when it comes to shedding blood, Ruin and wretchedness mark their paths, They do not know the way of peace. There is no reverence for God before their eyes!" Now we know that everything the Law says is addressed to those under its authority, so that every mouth may be shut, and the whole world be made accountable to God.
Now we know that everything the Law says is addressed to those under its authority, so that every mouth may be shut, and the whole world be made accountable to God. For no human being can be made upright in the sight of God by observing the Law. All that the Law can do is to make man conscious of sin. read more. But now God's way of uprightness has been disclosed without any reference to law, though the Law and the Prophets bear witness to it. It is God's way of uprightness and comes through having faith in Jesus Christ, and it is for all who have faith, without distinction.
It is God's way of uprightness and comes through having faith in Jesus Christ, and it is for all who have faith, without distinction. For all men sin and come short of the glory of God,
For all men sin and come short of the glory of God,
For the Law only brings down God's wrath; where there is no law, there is no violation of it.
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned.
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned.
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned. It is true sin was in the world before the Law was given, and men are not charged with sin where there is no law.
It is true sin was in the world before the Law was given, and men are not charged with sin where there is no law.
It is true sin was in the world before the Law was given, and men are not charged with sin where there is no law. Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come.
Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come.
Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come. But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind.
But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind.
But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind. Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal.
Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal.
Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal. For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ.
For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ.
For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ. So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men.
So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men.
So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men. For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright.
For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright.
For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright. Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it,
Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it,
Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it, so that just as sin had reigned through death, mercy might reign through uprightness and bring eternal life through Jesus Christ our Lord.
so that just as sin had reigned through death, mercy might reign through uprightness and bring eternal life through Jesus Christ our Lord.
for we know that our old self was crucified with him, to do away with our sinful body, so that we might not be enslaved to sin any longer,
So sin must not reign over your mortal bodies, and make you obey their cravings,
So sin must not reign over your mortal bodies, and make you obey their cravings,
So sin must not reign over your mortal bodies, and make you obey their cravings, and you must not offer the parts of your bodies to sin as the instruments of wrong, but offer yourselves to God as men brought back from death to life, and offer the parts of your bodies to him as instruments of uprightness.
and you must not offer the parts of your bodies to sin as the instruments of wrong, but offer yourselves to God as men brought back from death to life, and offer the parts of your bodies to him as instruments of uprightness. For sin must no longer control you, for you live not under law but under mercy.
For sin must no longer control you, for you live not under law but under mercy.
For sin must no longer control you, for you live not under law but under mercy. What follows, then? Are we to sin, because we live not under law but under mercy? Certainly not!
What follows, then? Are we to sin, because we live not under law but under mercy? Certainly not! Do you not know that when you submit to being someone's slaves, and obeying him, you are the slaves of the one whom you obey, whether your slavery is to sin, and leads to death, or is to obedience, and leads to uprightness?
Do you not know that when you submit to being someone's slaves, and obeying him, you are the slaves of the one whom you obey, whether your slavery is to sin, and leads to death, or is to obedience, and leads to uprightness? But, thank God! though you were once slaves of sin, you have become obedient from your hearts to the standard of teaching that you received,
But, thank God! though you were once slaves of sin, you have become obedient from your hearts to the standard of teaching that you received,
But, thank God! though you were once slaves of sin, you have become obedient from your hearts to the standard of teaching that you received,
For when we were living mere physical lives the sinful passions, awakened by the Law, operated through the organs of our bodies to make us bear fruit for death.
For when we were living mere physical lives the sinful passions, awakened by the Law, operated through the organs of our bodies to make us bear fruit for death. But now the Law no longer applies to us; we have died to what once controlled us, so that we can now serve in the new Spirit, not under the old letter.
But now the Law no longer applies to us; we have died to what once controlled us, so that we can now serve in the new Spirit, not under the old letter. Then what shall we conclude? That the Law is sin? Certainly not! Yet, if it had not been for the Law, I should never have learned what sin was; I should not have known what it was to covet if the Law had not said, "You must not covet."
Then what shall we conclude? That the Law is sin? Certainly not! Yet, if it had not been for the Law, I should never have learned what sin was; I should not have known what it was to covet if the Law had not said, "You must not covet." That command gave sin an opening, and it led me to all sorts of covetous ways, for sin is lifeless without law.
That command gave sin an opening, and it led me to all sorts of covetous ways, for sin is lifeless without law. I was once alive and without law, but when the command came, sin awoke and then I died;
I was once alive and without law, but when the command came, sin awoke and then I died; and the command that should have meant life in my case proved to mean death.
and the command that should have meant life in my case proved to mean death. The command gave sin an opening and sin deceived me and killed me with it.
The command gave sin an opening and sin deceived me and killed me with it. So the Law itself is holy, and each command is holy, just, and good.
So the Law itself is holy, and each command is holy, just, and good. Did what was good, then, prove the death of me? Certainly not! It was sin that did so, so that it might be recognized as sin, because even through something that was good it effected my death, so that through the command it might appear how immeasurably sinful sin was.
Did what was good, then, prove the death of me? Certainly not! It was sin that did so, so that it might be recognized as sin, because even through something that was good it effected my death, so that through the command it might appear how immeasurably sinful sin was. We know that the Law is spiritual, but I am physical, sold into slavery to sin.
We know that the Law is spiritual, but I am physical, sold into slavery to sin. I do not understand what I am doing, for I do not do what I want to do; I do things that I hate.
I do not understand what I am doing, for I do not do what I want to do; I do things that I hate. But if I do what I do not want to do, I acknowledge that the Law is right.
But if I do what I do not want to do, I acknowledge that the Law is right. In reality, it is not I that do these things; it is sin, which has possession of me.
In reality, it is not I that do these things; it is sin, which has possession of me. For I know that nothing good resides in me, that is, in my physical self; I can will, but I cannot do what is right. read more. I do not do the good things that I want to do; I do the wrong things that I do not want to do. But if I do the things that I do not want to do, it is not I that am acting, it is sin, which has possession of me. I find the law to be that I who want to do right am dogged by what is wrong. My inner nature agrees with the divine law, but all through my body I see another principle in conflict with the law of my reason, which makes me a prisoner to that law of sin that runs through my body. What a wretched man I am! Who can save me from this doomed body?
For to be physically minded means hostility to God, for it refuses to obey God's law, indeed it cannot obey it.
But the Scripture describes all mankind as the prisoners of sin, so that the promised blessing might on the ground of faith in Jesus Christ be given to those who have faith.
For the physical cravings are against the Spirit, and the cravings of the Spirit are against the physical; the two are in opposition, so that you cannot do anything you please.
For the physical cravings are against the Spirit, and the cravings of the Spirit are against the physical; the two are in opposition, so that you cannot do anything you please.
Those who belong to Jesus the Christ have crucified the physical nature with its propensities and cravings.
You also were dead because of the offenses and sins
They are estranged from the life of God because of the ignorance that exists among them and their obstinacy of heart, for they have become callous, and abandoned themselves to sensuality, greedily practicing every kind of vice.
When anyone is tempted, it is by his own desire that he is enticed and allured.
When anyone is tempted, it is by his own desire that he is enticed and allured. Then desire conceives and gives birth to sin, and when sin is mature, it brings forth death.
Then desire conceives and gives birth to sin, and when sin is mature, it brings forth death.
Whoever commits sin disobeys law; sin is disobedience to law.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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She will have a son, and you are to name him Jesus, for it is he who is to save his people from their sins."
For I tell you that unless your uprightness is far superior to that of the scribes and Pharisees, you will never even enter the Kingdom of Heaven! "You have heard that the men of old were told 'You shall not murder,' and 'Whoever murders will have to answer to the court.' read more. But I tell you that anyone who gets angry with his brother will have to answer to the court, and anyone who speaks contemptuously to his brother will have to answer to the great council, and anyone who says to his brother 'You cursed fool!' will have to answer for it in the fiery pit! So when you are presenting your gift at the altar, if you remember that your brother has any grievance against you, leave your gift right there before the altar and go and make up with your brother; then come back and present your gift. Be quick and come to terms with your opponent while you are on the way to court with him, or he may hand you over to the judge, and the judge may hand you over to the officer, and you will be thrown into prison. I tell you, you will never get out again until you have paid the last penny! "You have heard that men were told 'You shall not commit adultery.' But I tell you that anyone who looks at a woman with desire has already committed adultery with her in his heart. But if your right eye makes you fall, tear it out and throw it away, for you might better lose one part of your body than have it all thrown into the pit! If your right hand makes you fall, cut it off and throw it away, for you might better lose one part of your body than have it all go down to the pit! "They were told, 'Anyone who divorces his wife must give her a certificate of divorce.' But I tell you that anyone who divorces his wife on any ground, except unfaithfulness, makes her commit adultery, and anyone who marries her after she is divorced commits adultery. "Again, you have heard that the men of old were told, 'You shall not swear falsely, but you must fulfil your oaths to the Lord.' But I tell you not to 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. You must not swear by your own head, for you cannot make one single hair white or black. But your way of speaking must be 'Yes' or 'No.' Anything that goes beyond that comes from the evil one. "You have heard that they were told, 'An eye for an eye and a tooth for a tooth.' But I tell you not to resist injury, but if anyone strikes you on your right cheek, turn the other to him too; and if anyone wants to sue you for your shirt, let him have your coat too. And if anyone forces you to go one mile, go two miles with him. If anyone begs from you, give to him, and when anyone wants to borrow from you, do not turn away. "You have heard that they were told, 'You must love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for your persecutors, so that you may show yourselves true sons of your Father in heaven, for he makes his sun rise on bad and good alike, and makes the rain fall on the upright and the wrongdoers. For if you love only those who love you, what reward can you expect? Do not the very tax-collectors do that? And if you are polite to your brothers and no one else, what is there remarkable in that? Do not the very heathen do that? So you are to be perfect, as your heavenly Father is.
"But take care not to do your good deeds in public for people to see, for, if you do, you will get no reward from your Father in heaven. So when you are going to give to charity, do not blow a trumpet before yourself, as the hypocrites do, in the synagogues and the streets, to make people praise them. I tell you, that is all the reward they will get! read more. But when you give to charity, your own left hand must not know what your right hand is doing, so that your charity may be secret, and your Father who sees what is secret will reward you. "When you pray, you must not be like the hypocrites, for they like to pray standing in the synagogues and in the corners of the squares, to let people see them. I tell you, that is the only reward they will get! But when you pray, go into your own room, and shut the door, and pray to your Father who is unseen, and your Father who sees what is secret will reward you. And when you pray, do not repeat empty phrases as the heathen do, for they imagine that their prayers will be heard if they use words enough. You must not be like them. For God, who is your Father, knows what you need before you ask him. This, therefore, is the way you are to pray: 'Our Father in heaven, Your name be revered! Your kingdom come! Your will be done on earth as it is done in heaven! Give us today bread for the day, And forgive us our debts, as we have forgiven our debtors. And do not subject us to temptation, But save us from the evil one.' For if you forgive others when they offend you, your heavenly Father will forgive you too. But if you do not forgive others when they offend you, your heavenly Father will not forgive you for your offenses. "When you fast, do not put on a gloomy look, like the hypocrites, for they neglect their personal appearance to let people see that they are fasting. I tell you, that is all the reward they will get.
Therefore, you must always treat other people as you would like to have them treat you, for this sums up the Law and the Prophets.
And blessed is the man who finds nothing that repels him in me."
Therefore, I tell you, men will be forgiven for any sin or abusive speech, but abusive speech about the Spirit cannot be forgiven.
the Son of Man will send out his angels, and they will gather up out of his kingdom all the causes of sin and the wrongdoers
But he turned and said to Peter, "Get out of my sight, you Satan! You hinder me, for you do not side with God, but with men!"
and anyone who welcomes one child like this on my account welcomes me.
They tie up heavy loads and have them put on men's shoulders, but they will not lift a finger to move them. They do everything they do to have men see it. They wear wide Scripture texts as charms, and they wear large tassels,
They do everything they do to have men see it. They wear wide Scripture texts as charms, and they wear large tassels, and they like the best places at dinners and the front seats in the synagogues,
and they like the best places at dinners and the front seats in the synagogues, and to be saluted with respect in public places, and to have men call them 'Rabbi.'
and to be saluted with respect in public places, and to have men call them 'Rabbi.' But you must not let people call you 'Rabbi,' for you have only one teacher, and you are all brothers. read more. And you must not call anyone on earth your father, for you have only one father, your heavenly Father. And you must not let men call you master, for you have only one master, the Christ. But he who is greatest among you must be your servant. Whoever exalts himself will be humbled and whoever humbles himself will be exalted. "But alas for you, you hypocritical scribes and Pharisees, for you lock the doors of the Kingdom of Heaven in men's faces, for you will neither go in yourselves nor let those enter who are trying to do so. OMITTED TEXT Alas for you, you hypocritical scribes and Pharisees, for you scour land and sea to make one convert, and when he is converted you make him twice as fit for the pit as you are. Alas for you, you blind guides, who say, 'If anyone swears by the sanctuary, it does not matter, but if anyone swears by the gold of the sanctuary, it is binding.' Blind fools! which is greater, the gold, or the sanctuary that makes the gold sacred? You say, 'If anyone swears by the altar, it does not matter, but if anyone swears by the offering that is on it, it is binding.' You blind men! Which is greater, the offering, or the altar that makes the offering sacred? Anyone who swears by the altar is swearing by it and by everything that is on it, and anyone who swears by the sanctuary is swearing by it and by him who dwells in it; and anyone who swears by heaven is swearing by the throne of God and by him who sits upon it. "Alas for you, you hypocritical scribes and Pharisees, for you pay tithes on mint, dill, and cummin, and you have let the weightier matters of the Law go??ustice, mercy, and integrity. But you should have observed these, without overlooking the others. You blind guides! straining out the gnat, and yet swallowing the camel! Alas for you, you hypocritical scribes and Pharisees, for you clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. You blind Pharisee! You must first clean the inside of the cup and the dish, so that the outside may be clean too. Alas for you, you hypocritical scribes and Pharisees, for you are like white-washed tombs! They look well on the outside, but inside they are full of the bones of the dead, and all that is unclean. So you outwardly appear to men to be upright, but within you are full of hypocrisy and wickedness.
The Son of Man is to go away as the Scriptures say of him, but alas for the man by whom the Son of Man is betrayed! It would have been better for that man if he had never been born!"
John the baptizer appeared in the desert, and preached repentance and baptism in order to obtain the forgiveness of sins.
But whoever reviles the holy Spirit can never be forgiven, but is guilty of an unending sin."
"How skilful you are," he said to them, "in nullifying what God has commanded in order to observe what has been handed down to you.
And whoever causes one of these humble believers to fall might better have a great millstone hung around his neck and be thrown into the sea.
And in the course of his teaching he said to them, "Beware of the scribes who like to go about in long robes and to be saluted with respect in public places,
No one lights a lamp and puts it in the cellar or under a peck measure; he puts it on its stand, so that people who come in can see the light. Your eye is the lamp of your body. When your eye is sound, your whole body is light, but when it is unsound, your body is dark. read more. So take care! Your very light may be darkness! If, therefore, your whole body is light with no darkness in it at all, it will all be as light as a lamp makes things for you by its light." When he said this, a Pharisee asked him to lunch with him, and he went to his house and took his place at table. The Pharisee noticed that he did not wash before the meal, and he was surprised. But the Master said to him, "You Pharisees clean the outside of cups and dishes, but inside you are full of greed and wickedness. You fools! Did not the Creator of the outside make the inside too? But give your inmost life as charity, and you will immediately find everything clean. But alas for you Pharisees! For you pay tithes on mint, rue, and every tiny herb, and disregard justice and the love of God. But you should have observed these, without neglecting the others. Alas for you Pharisees! For you love to have the front seat in the synagogues and to be saluted with respect in public places.
Alas for you Pharisees! For you love to have the front seat in the synagogues and to be saluted with respect in public places. Alas for you! For you are like unmarked graves which men tread upon without knowing it."
And anyone who speaks against the Son of Man will be forgiven for it, but no one who reviles the holy Spirit will be forgiven.
He might better have a millstone hung around his neck, and be thrown into the sea, than be a hindrance to one of these humble people.
While all the people were listening, he said to his disciples,
It was to you that God first sent his servant after he had raised him from the dead, to bless you by making every one of you turn from his wickedness."
God took him up to his right hand as our leader and savior, in order to give repentance and forgiveness of sins to Israel.
When they heard this, they made no further objection, but they gave honor to God, and said, "Then God has given even the heathen repentance and the hope of life!"
Does this happiness apply to those who are circumcised, or to those who are uncircumcised as well? What we say is, Abraham's faith was credited to him as uprightness.
For creation is waiting with eager longing for the sons of God to be disclosed. For it was not the fault of creation that it was frustrated; it was by the will of him who condemned it to that, and in the hope read more. that creation itself would be set free from its bondage to decay, and have the glorious freedom of the children of God. We know that all creation has been groaning in agony together until now.
And why? Because they did not seek it through faith, but through doing certain things. They stumbled over that stone that makes people stumble,
None of us lives only to himself, and none of us dies only to himself;
but we proclaim a Christ who was crucified??n idea that is revolting to Jews and absurd to the heathen,
And I, brothers, if I am still preaching circumcision, why am I still being persecuted? If that is the case, the cross has ceased to be an obstacle, I suppose!
No one should think when he is tempted that his temptation comes from God, for God is incapable of being tempted by what is evil, and he does not tempt anyone.
Every good gift and every perfect present is from heaven, and comes down from the Father of the heavenly lights, about whom there is no variation of changing shadow.
If you really obey the supreme law where the Scripture says, "You must love your neighbor as you do yourself," you are doing right,
and "A stone to stumble over, and a rock to trip them up." They stumble over the message because they will not obey it; that is their destiny.
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/goodspeed'>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
All who sin without having the Law will perish without regard to the Law, and all who sin under the Law will be judged by the Law.
For the Law only brings down God's wrath; where there is no law, there is no violation of it.
Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come. But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind. read more. Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal. For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ. So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men. For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright. Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it,
For though it was impossible for the Law to do it, hampered as it was by our physical limitations, God, by sending his own Son in our sinful physical form, as a sin-offering, put his condemnation upon sin through his physical nature,
To those who have no law I have become like a man without any law??hough I am not without the law of God, but under the law of Christ??o as to win over those who are without any law.
Do not get into close and incongruous relations with unbelievers. What partnership can uprightness have with iniquity, or what can light have to do with darkness?
with the understanding that law is not intended for upright men but for the lawless and disorderly, the godless and irreligious, the irreverent and profane, men who kill their fathers or mothers, murderers,
Whoever commits sin disobeys law; sin is disobedience to law.
Whoever commits sin disobeys law; sin is disobedience to law.
Whoever commits sin disobeys law; sin is disobedience to law.
Whoever commits sin is a child of the devil, for the devil has sinned from the beginning. This is why the Son of God appeared??o undo the devil's work.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
See Verses Found in Dictionary
But whoever reviles the holy Spirit can never be forgiven, but is guilty of an unending sin." This was because they said, "He is possessed by a foul spirit."
while God himself corroborated their testimony with signs, portents, and various wonders, and by impartations of the holy Spirit when he saw fit.
Whoever commits sin disobeys law; sin is disobedience to law.