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 proceed wicked reasonings, murders, adulteries, whoredoms, thefts, false testimonies, blasphemies:
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned.
THERE is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath liberated me from the law of sin and of death. read more. For that which was impossible by the law, inasmuch as it was impotent through the flesh, God having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh:
For he hath made him, who knew no sin, to be a sin offering for us, that we might become the righteousness of God in him.
but every person is tempted, when by his own peculiar passion he is born away, and ensnared. Then passion impregnated, bringeth forth sin, and sin reaching its consummation, bringeth forth death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
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Therefore I say unto you, All sin and blasphemy shall be forgiven to men; but the blasphemy against the Spirit shall not be forgiven to men. And whosoever may speak a word against the Son of man, it shall be forgiven him: but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.
Jesus answered and said to him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
as it is written, "There is not a just person, no not one: there is none that understandeth, there is none that seeketh after God. read more. All are turned aside together, they are become worthless; there is none that doeth good, there is not even one. Their throat is an open sepulchre; with their tongues they have spoken craftily; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways. And they have not known the way of peace: there is not the fear of God before their eyes." Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God.
Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God. Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin. read more. But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:
the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference: for all have sinned, and come short of the glory of God;
for all have sinned, and come short of the glory of God;
for the law causeth wrath: for where there is no law, neither is there transgression.
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned.
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned.
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned. For until the law sin was in the world: but sin is not imputed if there be no law.
For until the law sin was in the world: but sin is not imputed if there be no law.
For until the law sin was in the world: but sin is not imputed if there be no law. But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.
But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.
But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come. But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.
But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.
But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many. And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.
And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.
And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences. For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus.
For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus.
For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus. Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life.
Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life.
Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life. For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous.
For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous.
For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous. But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly:
But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly:
But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly: that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.
that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.
knowing this, that our old man hath been crucified with him, that the body of sin might be abolished, that we should no longer be slaves to sin.
Let not therefore sin reign in your mortal body, that you should obey it in the passions thereof.
Let not therefore sin reign in your mortal body, that you should obey it in the passions thereof.
Let not therefore sin reign in your mortal body, that you should obey it in the passions thereof. Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God.
Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God. For sin shall not hold dominion over you: for ye are not under the law, but under grace.
For sin shall not hold dominion over you: for ye are not under the law, but under grace.
For sin shall not hold dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid.
What then? shall we sin, because we are not under the law, but under grace? God forbid. Do ye not know, that to whomsoever ye present yourselves servants to obey, ye are his servants to whom ye obey; if of sin unto death, or of obedience, unto righteousness?
Do ye not know, that to whomsoever ye present yourselves servants to obey, ye are his servants to whom ye obey; if of sin unto death, or of obedience, unto righteousness? But thanks be to God, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered.
But thanks be to God, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered.
But thanks be to God, that though ye were the servants of sin, ye have obeyed from the heart the model of doctrine into which ye were delivered.
For when we were in the flesh, the sinful passions excited by the law, wrought powerfully in our members, to bring forth fruit unto death.
For when we were in the flesh, the sinful passions excited by the law, wrought powerfully in our members, to bring forth fruit unto death. But now we have been discharged from the law, that being dead by which we were held fast; that we should serve in renovation of spirit, and not in the antiquity of the letter.
But now we have been discharged from the law, that being dead by which we were held fast; that we should serve in renovation of spirit, and not in the antiquity of the letter. What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet.
What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet. But sin, seizing the opportunity by the law, wrought in me all concupiscence. For without the law sin is dead.
But sin, seizing the opportunity by the law, wrought in me all concupiscence. For without the law sin is dead. For though I lived without the law formerly; yet when the commandment came, sin revived, but I died.
For though I lived without the law formerly; yet when the commandment came, sin revived, but I died. And the commandment, which [was] for life, the same was found by me for death.
And the commandment, which [was] for life, the same was found by me for death. For sin, seizing the occasion by the commandment, deceived me, and thereby slew me.
For sin, seizing the occasion by the commandment, deceived me, and thereby slew me. So then the law indeed is holy, and the commandment holy, and just, and good.
So then the law indeed is holy, and the commandment holy, and just, and good. Did then that which is good become fatal to me? God forbid. But sin, that it might appear sin by that which was good [in itself], was the cause of death to me; that sin through the commandment might become transcendantly sinful.
Did then that which is good become fatal to me? God forbid. But sin, that it might appear sin by that which was good [in itself], was the cause of death to me; that sin through the commandment might become transcendantly sinful. For we know that the law is spiritual; but I am fleshly, sold under sin.
For we know that the law is spiritual; but I am fleshly, sold under sin. For that which I am doing I approve not: for not the thing which I wish, that do I practise; but the very thing I hate, that I do.
For that which I am doing I approve not: for not the thing which I wish, that do I practise; but the very thing I hate, that I do. But if what I would not, that I do, I concur with the law that it is excellent.
But if what I would not, that I do, I concur with the law that it is excellent. Now then no more I do this, but sin dwelling in me.
Now then no more I do this, but sin dwelling in me. For I know that there dwelleth not in me (that is, in my flesh) any good thing: for to will is present with me; but how to perform that which is good I find not. read more. For I do not the good which I wish: but the evil which I would not, that I do. If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I wish to do good, evil is presented to me. For I am delighted with the law of God, as respecting the inward man: but I see another law in my members, militating against the law in my mind, and making me captive to the law of sin which is in my members. O wretched man, I! who shall pluck me from the body of this death?
Because the propensity of the flesh is inimical against God: for it is not in subjection to the law of God, neither indeed can it be.
But the scripture hath shut up all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
For the flesh hath appetites contrary to the Spirit, and the Spirit contrary to the flesh, and these act in opposition the one to the other: so that ye do not the things which ye would.
For the flesh hath appetites contrary to the Spirit, and the Spirit contrary to the flesh, and these act in opposition the one to the other: so that ye do not the things which ye would.
But they who are Christ's have crucified the flesh with its passions and irregular appetites.
AND you hath he quickened, who were dead in trespasses and sins,
darkened in understanding; alienated from the life of God through the ignorance which is in them; through the blindness of their hearts: who insensible to remorse, have delivered themselves over in lasciviousness, to the practice of all impurity, with insatiable avidity.
but every person is tempted, when by his own peculiar passion he is born away, and ensnared.
but every person is tempted, when by his own peculiar passion he is born away, and ensnared. Then passion impregnated, bringeth forth sin, and sin reaching its consummation, bringeth forth death.
Then passion impregnated, bringeth forth sin, and sin reaching its consummation, bringeth forth death.
Every one who committeth sin, committeth also a transgression of the law: for sin is the transgression of the law.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins.
For I say unto you, That except your righteousness abounds more than that of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. Ye have heard that it was said to the men of antient times, "Thou shalt do no murder;" and whosoever shall commit murder, shall be liable to the judgment: read more. but I say unto you, That every man who is angry with his brother without cause, shall be liable to the judgment: and whosoever shall say to his brother, Raca, shall be liable to the sanhedrim: but whosever shall say, Thou fool, shall be liable to be cast into hell fire. If therefore thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go: first be reconciled to thy brother, and then come and offer thy gift. Be disposed to agree with thy prosecutor speedily, whilst thou art in the way with him [to the bar]; lest the prosecutor deliver thee up to the judge, and the judge commit thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt in no wise come out from thence, till thou hast paid the last farthing. Ye have heard that it was said to those of old, "Thou shalt not commit adultery:" but I say unto you, That every one who looketh upon a woman to lust after her, hath already committed adultery with her in his heart. If then thine eye, the right, leads thee to offend, pluck it out, and cast it from thee: for it is highly for thy advantage, that one of thy members be destroyed, and not that thy whole body should be cast into hell. And if thy right hand leads thee to offend, cut it off, and cast it from thee: for it is highly thy interest that one of thy members should be destroyed, and not that thy whole body should be cast into hell. It hath been said indeed, That whosoever will put away his wife, let him give her a bill of divorce: But I say unto you, Whosoever shall put away his wife, except on account of whoredom, causeth her to commit adultery: and whosoever shall marry her that is put away, committeth adultery. Again ye have heard that it was said to those of old, "Thou shalt not perjure thyself, but shalt perform to the Lord thine oaths:" But I say to thee, Swear not at all; neither by the heaven; for it is the throne of God: nor by the earth; for it is the footstool of his feet: nor by Jerusalem; for it is the city of the great King: neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your discourse be, Yea, yea; No, no: for all addition to these is from the wicked one. Ye have heard that it was said, "Eye for eye, and tooth for tooth:" but I say unto you, Resist not an injurious act; but whosoever shall smite thee on the right cheek, turn to him also the other. And if a man will prosecute thee, and take thy coat, let him have thy cloak also. And whosoever shall press thee for one mile, go with him two. Give to him that asketh thee; and from him who wants to borrow of thee, turn not away. Ye have heard that it hath been said, "Thou shalt love thy neighbour, and hate thine enemy." But I say unto you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who treat you insolently, and persecute you; that ye may be the children of your Father who is in heaven: for he causeth his sun to rise on the evil and on the good, and tendeth rain on the just and on the unjust. For if ye love those who love you, what reward have you? do not even the publicans the same thing? And if ye embrace your brethren only, what do ye extraordinary? do not even the publicans so? Be ye therefore perfect, as your Father who is in heaven is perfect.
TAKE heed that ye do not your alms before men, in order to catch their eye: for otherwise ye have no reward from your Father who is in heaven. Therefore when thou givest alms, sound not a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men. Verily I say unto you, They receive their reward. read more. But when thou givest alms, let not thy right hand know what thy left is doing: that thine alms may be in secret: and thy Father who seeth in secret, will himself reward thee openly. And when thou prayest, be not as the hypocrites: for they love standing in the synagogues and at the corners of the streets, to pray, that they may make a shew to men. Verily I say unto you, That they have their reward. But when thou prayest, enter into thy closet, and shut thy door, to pray to thy Father who is in secret; and thy Father who seeth in secret shall reward thee openly. And when thou art at prayer, use not vain repetitions, like the heathen: for they imagine that they shall be heard for their much speaking. Be not ye therefore like them: for your Father knoweth of what things ye have need, before you ask him. Thus then pray ye: Our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation; but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever and ever. Amen! For if ye forgive men their offences, your heavenly Father will also forgive you: but if ye forgive not to men their offences, neither will your Father forgive your offences. And when ye fast, be not as the hypocrites, affecting a gloomy look: for they disfigure their visages, that they may make a shew of fasting to men. Verily I say unto you, That they have their reward.
All things therefore whatsoever ye would be willing that men should do to you, just so do ye to them: for this is the law and the prophets.
And blessed is he whosoever shall not be offended at me.
Therefore I say unto you, All sin and blasphemy shall be forgiven to men; but the blasphemy against the Spirit shall not be forgiven to men.
The Son of man shall send out his angels, and shall gather together out of his kingdom all things offensive, and those who practise iniquity;
Then turning from him, he said unto Peter, Get thee behind me Satan! thou art an offence to me: for thou dost not relish the things of God, but those of men.
And whosoever shall receive one such little child in my name, receiveth me.
For they bind burdens grievous, and difficultly borne, and lay them on men's shoulders; but they will not move them with a finger of their own. And all their works they do to be seen of men: they make their phylacteries broad, and deepen the fringes of their garments,
And all their works they do to be seen of men: they make their phylacteries broad, and deepen the fringes of their garments, and love the principal couch at suppers, and the chief seats in the synagogues,
and love the principal couch at suppers, and the chief seats in the synagogues, and salutations in the places of public concourse, and to be called of men, Rabbi, Rabbi.
and salutations in the places of public concourse, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi, for one is your leader, the Messiah; and ye all are brethren. read more. And call no man your father upon earth; for one is your father, who is in heaven. And be not called leaders; for one is your leader, the Messiah. But he who is greatest among you shall be your servant. For whosoever exalteth himself shall be abased; and whosoever abaseth himself shall be exalted. Wo unto you, scribes and Pharisees, hypocrites! because ye shut up the kingdom of heaven from men; for ye yourselves enter not in, and those who were coming in, ye suffer not to enter. Wo unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayers: wherefore ye shall receive greater condemnation. Wo unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is gained, ye make him doubly more the child of hell than yourselves. Wo unto you ye blind guides! who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, it is binding. Ye fools and blind! for which is the greater, the gold, or the temple which consecrates the gold? And again, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, it is binding. Ye fools and blind! which is the greater, the gift, or the altar which consecrates the gift? Whosoever therefore sweareth by the altar, sweareth by it, and by all things that are upon it. And whosoever sweareth by the temple, sweareth by it, and by him also who dwelleth in it. So he that sweareth by heaven, sweareth by the throne of God, and by him who is seated upon it. Wo unto you, scribes and Pharisees, hypocrites! for ye pay tithes of mint, and anise, and cummin, and have neglected the weightier precepts of the law, judgment, and mercy, and fidelity: these thing ought ye to have done, and not to leave the others undone. Ye blind guides! who strain out a gnat, but gulp down a camel. Wo unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup, and of the dish, but within they are full of rapacity and intemperance. Thou blind Pharisee! cleanse first the inside of the cup and dish, that their outside may become clean also. Wo unto you, scribes and Pharisees, hypocrites! for ye resemble tombs whitewashed, which outwardly indeed appear specious, but within are full of dead men's bones, and all manner of impurity. And just so, ye without indeed appear to men righteous, but within ye are full of hypocrisy and iniquity.
The Son of man indeed is departing, as it is written of him: but wo to that man, by whom the Son of man is betrayed! well had it been for that man if he had never had a being.
John was baptising in the wilderness, and preaching the baptism of repentance for the remission of sins.
but whosoever shall blaspheme against the Holy Ghost, hath no forgiveness to eternity, but is adjudged to everlasting damnation.
And he said to them, Strangely do ye make void the command of God, that ye may observe your tradition.
And whosoever shall give occasion of offence to one of these little ones who believe in me, it were desirable for him rather that a milestone were hanged about his neck, and that he were cast into the sea.
And he spake to them in the course of his teaching, Beware of the scribes, who love to go about in trailing robes, and like salutations in the places of concourse,
But no man lighting a lamp putteth it in a concealed place, or under a bushel, but on a stand, that they who are coming in, may see the light. The lamp of the body is the eye: when therefore thine eye is clear, thy whole body will be luminous, but if it be vitiated, thy whole body will be darkened. read more. Let it be thy aim then, that the light which is in thee do not become darkness. If then thy whole body be illuminated, not having any dark part, it will be wholly luminous, as a lamp by its brightness diffuseth light. Now as he was speaking, a certain Pharisee invited him to dine with him; and going in with him, he sat down. But the Pharisee seeing it, marvelled, that he had not washed before dinner. Then said the Lord unto him, Now ye Pharisees make the outside of the cup and of the dish clean, but your inward parts are full of extortion and wickedness. Ye senseless men! did not he who made that which is without, make also that which is within? But give what is within them for alms; and, lo! all will be pure unto you. But wo to you, Pharisees, because ye tithe mint, and rue, and every herb, and pass by judgment and the love of God. These ought ye to have done, and not to have omitted the other. Wo unto you, Pharisees, for ye love the first seats in the synagogues, and salutations in the places of public concourse.
Wo unto you, Pharisees, for ye love the first seats in the synagogues, and salutations in the places of public concourse. Wo unto you, scribes and Pharisees, hypocrites! for ye are as graves concealed, which men, while walking over them, see not.
And every one who shall utter a word against the Son of man, it shall be forgiven him; but for him who hath blasphemed against the Holy Ghost, there shall be no forgiveness.
It would be advantageous for him, if a milstone were hanged about his neck, and he were cast into the sea, rather than offend one of these little ones.
And whilst all the people were hearkening, he said to his disciples,
Unto you in the first instance, hath God, after raising up his Son Jesus, sent him to bless you, to the end that every one of you should turn away from your iniquities.
Him hath God exalted at his right hand to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins.
So when they heard these things they were satisfied, and glorified God, saying, Well! then hath God even to the Gentiles given repentance unto life.
This blessedness then, [is it] for the circumcision, or for the uncircumcision also? for we say that faith was imputed to Abraham for righteousness.
For the eager expectation of the creation is waiting for the revelation of the children of God. For the creation was made subject to vanity, not voluntarily, but by him who made it subject, read more. in hope that the same creation shall be emancipated from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth together and travaileth in birth to this moment.
And why? Because they sought it not by faith, but as by the works of the law. For they stumbled against that stone of stumbling;
For no one of us liveth to himself, and no one dieth to himself.
but we preach Christ crucified, to the Jews indeed an offence, and to the Greeks folly;
But I, brethren, if I yet preach circumcision, why am I still persecuted? then indeed the offence of the cross is at an end.
Let no man under temptation say, I am tempted of God: for God is incapable of temptation from evils, and he tempteth no man:
Every good gift, and every perfect gift, is from above, descending from the father of illuminations, with whom there is no variableness, nor shadow of change.
If indeed ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
and a stone of stumbling, and rock of offence," to those who stumble at the word, disobedient; whereunto also they were appointed.
Morish
Sin.
There are many different words both in the O.T. and N.T. signifying 'sin,' 'iniquity,' 'wickedness,' etc., with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is 'lawlessness.' 1Jo 3:4. Hence the distinction made between 'sin' and 'transgression,' the latter being the infraction of a known command. From Adam to Moses man "had not sinned after the similitude of Adam's transgression," yet men had sinned and died. Ro 5:14. A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Ro 4:15; "Where no law is, there is no transgression," yet there may be sin, and it is averred that "as many as have sinned without law shall also perish without law." Ro 2:12.
The rendering of 1Jo 3:4, in the A.V., "sin is the transgression of the law," is a mistranslation. The Greek word is ??????, from ?, negative, and ?????, law. This word occurs fourteen times, and in this verse only is it translated in the A.V. 'transgression of the law.' In 2Co 6:14 it is 'unrighteousness,' and in eleven places it is rendered 'iniquity,' signifying any wickedness. Further, nomo" -->??????, from the same root, is translated 'without law' in '/1-Corinthians/9/21/type/haweis'>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 as many as have sinned without the law, shall perish also without the law: and as many as have sinned under the law shall be judged by the law;
for the law causeth wrath: for where there is no law, neither is there transgression.
But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come. But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many. read more. And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences. For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus. Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life. For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous. But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly:
For that which was impossible by the law, inasmuch as it was impotent through the flesh, God having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in that flesh:
to those who are without law, as without law (not as being without law to God, but under the law to Christ), that I might gain those who were without law.
Be not unequally yoked with infidels; for what participation hath righteousness with unrighteousness? and what fellowship [is there] between light and darkness?
knowing this, that the law is not made for the just man, but for the lawless and disorderly, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for men-slayers,
for by seeing and hearing, that righteous man whilst sojourning among them, suffered torment day by day in his righteous soul from their lawless doings;
Every one who committeth sin, committeth also a transgression of the law: for sin is the transgression of the law.
Every one who committeth sin, committeth also a transgression of the law: for sin is the transgression of the law.
Every one who committeth sin, committeth also a transgression of the law: for sin is the transgression of the law.
he that practises sin is of the devil; for from the beginning the devil sinneth. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
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 shall blaspheme against the Holy Ghost, hath no forgiveness to eternity, but is adjudged to everlasting damnation. Because they said, he hath an unclean spirit.
God superadding his testimony with them, by signs, and wonders, and various miracles, and gifts of the Holy Ghost, according to his own will?
Every one who committeth sin, committeth also a transgression of the law: for sin is the transgression of the law.