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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out of the heart proceed evil designs, murders, adulteries, fornications, thefts, false testimony, slanders.
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.
Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. read more. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
a man is instigated, and drawn into the snare by his own vicious passions, which once indulg'd, are productive of sin, and the genuine offspring of sin is 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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wherefore I declare to you, all manner of sin and blasphemy shall be forgiven men; but blaspheming the holy Spirit shall not be forgiven them. and if any one speaks against the son of man, it may be forgiven him: but if any one speaks against the holy spirit, it shall not be forgiven him, neither in this age, nor in that to come.
Jesus answered him, I declare unto thee, except a man be born again, he cannot see the kingdom of God.
as it is written, " there is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. read more. they are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness. their feet are swift to shed blood. destruction and misery are in their ways: and the way of peace have they not known. there is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God.
Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. read more. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction:
that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory:
for all having sinned, all have forfeited eternal glory:
because the effect of the law is punishment: for if there had been no law, there could have been no transgression.
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal. sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.
sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.
sin indeed was in the world all the time before the law: but then sin is not punished when there is no law. nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.
the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.
the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind. neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins.
neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins.
neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins. for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ.
for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ.
for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ. Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life.
Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life.
Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life. for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous.
for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous.
for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous. the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.
the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.
the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent. that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.
that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.
considering this, that our vicious passions were crucified with him, that the body of sin being destroyed, we might not any longer be vassals to sin.
Let not sin therefore reign in your mortal body, by making you slaves to the lusts thereof.
Let not sin therefore reign in your mortal body, by making you slaves to the lusts thereof.
Let not sin therefore reign in your mortal body, by making you slaves to the lusts thereof. neither yield your members as instruments to iniquity: but yield yourselves unto God, as being alive after having been dead; and your members as instruments of righteousness.
neither yield your members as instruments to iniquity: but yield yourselves unto God, as being alive after having been dead; and your members as instruments of righteousness. for then sin shall have no dominion over you: because you are not under the legal, but under the gospel dispensation.
for then sin shall have no dominion over you: because you are not under the legal, but under the gospel dispensation.
for then sin shall have no dominion over you: because you are not under the legal, but under the gospel dispensation. What then? shall we sin, because we are not under the law, but under the gospel?
What then? shall we sin, because we are not under the law, but under the gospel? by no means. know ye not, that to whom ye subject your selves vassals at command, his vassals you are whom you thus obey; the vassals either of sin to destruction, or of obedience to justification?
by no means. know ye not, that to whom ye subject your selves vassals at command, his vassals you are whom you thus obey; the vassals either of sin to destruction, or of obedience to justification? but God be thanked, that you, who were the vassals of sin, have sincerely obeyed in the manner the gospel prescribed.
but God be thanked, that you, who were the vassals of sin, have sincerely obeyed in the manner the gospel prescribed.
but God be thanked, that you, who were the vassals of sin, have sincerely obeyed in the manner the gospel prescribed.
for when we were in the carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death.
for when we were in the carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death. but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.
but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law. Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."
Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet." but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead.
but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead. then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition:
then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition: and the commandment which leads to life was instrumental to my ruin.
and the commandment which leads to life was instrumental to my ruin. for sin getting power by the commandment, deceived me, and by it slew me.
for sin getting power by the commandment, deceived me, and by it slew me. wherefore the law is holy; and the commandment holy, and just, and good.
wherefore the law is holy; and the commandment holy, and just, and good. was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive.
was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive. for we know that the law is spiritual: but I am carnal, sold a slave to sin.
for we know that the law is spiritual: but I am carnal, sold a slave to sin. what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do.
what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do. if then I do what I in my mind am against, the consent of my mind is, that the law is right.
if then I do what I in my mind am against, the consent of my mind is, that the law is right. now then, it is not wholly I that do it, but the sinful passions that dwell in me.
now then, it is not wholly I that do it, but the sinful passions that dwell in me. for I experience, that in the carnal part of me dwells no good: for it is familiar to me, to will, but not to execute that which is good. read more. for the good that I purpose to do, I do not: but the evil which I resolve against, that I do. now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me. I find then a settled custom, that evil is objected in my way whenever I have a mind to act well: for my mind takes delight in the law of God, but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part. O wretched man that I am, what shall deliver me from this body of death?
because a sensual disposition of mind is averse to God: for it is not subject to the divine law, nor indeed can it be.
but the scripture has declar'd all guilty of sin, that the blessing promised on condition of faith in Jesus Christ might be given to those who believe.
for the vicious desires are contrary to those of the spirit, and the inclinations of the spirit are contrary to those of the animal part; these are opposite to each other, so that you do not the things that you would.
for the vicious desires are contrary to those of the spirit, and the inclinations of the spirit are contrary to those of the animal part; these are opposite to each other, so that you do not the things that you would.
now they who belong to Christ, have crucified the animal nature with the affections and passions thereof.
When you were in that destructive state of transgression and sin,
which are overspread with darkness, and averse to a religious life, thro' their innate ignorance and obduracy: who without remorse, have abandon'd themselves to brutality, in gratifying every lewd unnatural passion.
a man is instigated, and drawn into the snare by his own vicious passions, which once indulg'd, are productive of sin,
a man is instigated, and drawn into the snare by his own vicious passions, which once indulg'd, are productive of sin, and the genuine offspring of sin is death.
and the genuine offspring of sin is death.
he that is vitious, is lawless: 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 be deliver'd of a son, to whom you shall give the name Jesus: for he shall save his people from their sins.
for I declare to you, that except your righteousness shall exceed that of the Scribes and Pharisees, ye shall not enter into the heavenly kingdom. Ye have heard that it has been said to the antients, "Thou shalt not kill: and whosoever shall kill, shall be punish'd by the tribunal." read more. but I say unto you, that whosoever is angry with his brother without a cause, shall be punish'd by the tribunal: and whosoever shall say to his brother, Raca, shall be punish'd by the Sanhedrim: but whosoever shall say, thou fool, shall be punish'd by the fire of Gehenna. When therefore you bring your gift to the altar, and there remember that your brother has reason to be displeas'd with you: leave your gift before the altar, go, and first of all reconcile yourself to your brother; then come to offer your gift. endeavour to win your adversary, even whilst you are in the way: left the adversary deliver you to the judge, and the judge deliver you to the officer, and you be thrown into jayl. I assure you, you will not be discharged till you have paid to the very last farthing. Ye have heard that it was said, "Thou shalt not commit adultery," but I tell you, that whosoever looks on a woman with impure desires is already guilty of approving the fact. If your right eye insnare you, it is better to pull it out, and to suffer the loss of that single part, than that thy whole body should be cast into Gehenna. and if thy right hand insnare thee, it is better to saw it off, and to suffer the loss of that single part, than that thy whole body should be thrown into Gehenna. It hath been said, whoever shall put away his wife, let him give her a bill of divorce. but I say unto you, whoever shall put away his wife, except in the case of adultery, is the occasion of her being an adulteress, and he that shall marry her is an adulterer. Again, ye have heard that it hath been said to the antients, "Thou shalt not for swear thy self, but shalt perform unto the Lord thine oaths." but I say unto you, swear not at all; neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great King. neither shalt thou swear by thy head, because thou canst not make one hair white or black. but let your communication be, yes, yes; no, no: for whatever goes beyond this, is evil. Ye have heard that it hath been said, "An eye for an eye, and a tooth for a tooth." but I say unto you, don't return evil for evil; on the contrary, if any one strike thee on thy right cheek, turn to him the other likewise. and if any man will go to law with you, to have your coat, let him have your cloke too. and if any one will press you to go a mile with him, go with him the other two. give to him that asks you, and from him that would borrow of you turn not away. You have heard that it hath been said, "you shall love your neighbour, and hate your enemy:" but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who traduce you, and persecute you: that ye may be the children of your father who is in heaven, for he causes his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. but if you love only them who love you, what reward can ye have? do not the heathens themselves do as much? and if ye salute your brethren only, what mighty matter is that? do not even the heathens do the same? be ye therefore perfect, even as your father who is in heaven is perfect.
Take care not to perform any religious act in order to be observed by men: otherwise you will have no reward from your father who is in heaven. therefore, when you give alms, do not make a proclamation of it as the hypocrites do, in their publick assemblies by sound of trumpet, that they may have the applause of men. for I assure you, they have their reward. read more. but when you give alms, "let not thy left hand know what thy right hand doth:" that your alms may be secret: and your father who sees your secret actions, shall reward you. And when you pray, be not as the hypocrites are: for they chuse to stand praying in publick places, and at the corners of the streets, to be observ'd by men. I assure you, they have their reward. but you, when you pray, enter into your closet, and when you have shut the door, pray to your father who is with you in your retirement, and your father who observeth the actions of your retirement shall reward you. When you pray, be not verbose, as the heathen are: for they think they shall be heard for their loquaciousness. don't therefore imitate them: for your father knows what you want, before you ask him. After this manner do you therefore pray: "Our Father who art in heaven, hallowed be thy name. thy kingdom come. thy will be done on earth as it is in heaven. give us this day our daily bread. and forgive us our debts, as we forgive our debtors. and let us not be left under temptation, but deliver us from the evil one." for if ye forgive men their trespasses, your heavenly father will also forgive you. but if ye forgive not men their trespasses, neither will your father forgive your trespasses. When ye fast, don't put on a dismal air, as the hypocrites do, who look dejected, that men may take notice of their fasting: I assure you, they have their reward.
Let your actions be such, with regard to others, as you should think reasonable with regard to yourselves, for this is the substance of the law and the prophets.
and happy is he who does not stumble at my appearance.
wherefore I declare to you, all manner of sin and blasphemy shall be forgiven men; but blaspheming the holy Spirit
the son of man shall send forth his angels, and they shall gather out of his kingdom all that make others offend, and those who do iniquity;
but he frown'd upon Peter, and said, out of my sight pernicious obstacle to my designs; your views are all worldly, regardless of what is divine.
and whoever shall receive one that is like such a child, in my name, receiveth me.
for they load men with intolerable impositions, and will not take the least pains to ease them of the burthen: they do nothing but out of ostentation, their phylacterys are broader, and the fringes of their garments are larger than those of others:
their phylacterys are broader, and the fringes of their garments are larger than those of others: they affect the uppermost place at feasts, the principal chair in the synagogues,
they affect the uppermost place at feasts, the principal chair in the synagogues, to be saluted in publick places, and to have men address to them with the title of Doctor Doctor.
to be saluted in publick places, and to have men address to them with the title of Doctor Doctor. But don't you assume that title, for you have but one doctor, who is the Christ; as for you, you are all brethren alike. read more. don't stile any one among you, Father upon earth; for he alone is your father, who is in heaven. neither take the title of masters, for you have but one master, who is the Messias. he that is greatest among you shall be your servant. for whosoever exalts himself, shall be abased; and he that humbles himself, shall be exalted. Wo unto you, Scribes and Pharisees, hypocrites, who prey upon the estates of widows, under the pretext of making long prayers; therefore ye shall be punish'd with the greater severity. wo unto you, Scribes and Pharisees, hypocrites, who shut up the kingdom of heaven against men: for ye not only refuse to go in your selves, but hinder those that would. wo unto you, Scribes and Pharisees, hypocrites, who ransack sea and land to make one proselyte, and when he is gain'd, ye make him deserve Gehenna much more than your selves. wo unto you, ye blind guides, who say, if any man swear by the temple he is under no obligation: but if he swear by the gold of the temple, he is bound by his oath. ye blind fools, which is most sacred, the treasure of the temple, or the temple that makes the treasure sacred? again, if any one swear by the altar he is under no engagement but if he swear by the gift that is upon it, he is bound thereby. ye blind fools, which is most sacred, the gift, or the altar that makes the gift sacred? whoever swears by the altar, swears not only by the altar, but by every thing upon it. and whoever swears by the temple, swears by it, and by him that dwelleth therein. and he that swears by heaven, swears by the throne of God, and by him that sitteth thereon. wo unto you, Scribes and Pharisees, hypocrites, who pay tithe of mint, anise, and cummin, but neglect those more important matters of the law, justice, mercy, and fidelity: these were the things ye ought to have practis'd, without neglecting however the other matters. ye blind guides, who strain your liquor for a gnat, and swallow a beetle. wo unto you, Scribes and Pharisees, hypocrites; for ye clean the outside of the cup, and of the plate, but within they are full of rapine and impurity. thou blind Pharisee, cleanse first the inside of the cup and plate, that the outside may be likewise clean. wo unto you, Scribes and Pharisees, hypocrites; for ye are like whited sepulchres, which to outward appearance are fine. but within are full of dead mens bones, and all sort of filth. just so ye put on an air of probity in the sight of men, but within are full of hypocrisy and iniquity.
the son of man is going to die, pursuant to the scripture: but wo to that man by whom the son of man is betrayed: it had been better for that man, if he had never been born.
accordingly, John baptized in the desart, and preach'd the baptism of repentance, for the remission of sins.
but he that shall blaspheme against the holy Ghost, shall never be pardoned, but shall be obnoxious to eternal punishment.
You are in the right, said he, to abolish the laws of God, to make way for such traditions.
but if any one shall cause the meanest of those, who believe in me, to transgress, it had been better for him that a milstone were hanged about his neck, and he were thrown into the sea.
in the sequel of the discourse, he said to them, beware of the Scribes, who affect to walk about in their long robes, to be saluted in publick places,
However, when a man has once lighted his lamp, he does not hide it in a by-place, or under a bushel; but sets it on a stand, that all who come in may have light. the eye is the light of the body: if therefore your eye be clear, every member of your body will have the benefit of the light: but if it be spoil'd, they must all rest in darkness. read more. take care therefore, that the light which is in thee do not become darkness. for if thy whole body be enlightned, and no part dark, your whole conduct will be regulated, just as the light of a lamp directs all your motions. While he was speaking, a Pharisee invited him to dine his house, where he went, and sat down at table. but the Pharisee was surprized to see that he did not wash before dinner. upon which the Lord said to him, you Pharisees won't leave any filth upon the outside of a cup or a platter: while your consciences are abandon'd to rapine, and sensuality. do you stupidly imagine that he, who made the outward man, did not make the inward too? be but charitable to the utmost of your ability, and every thing will be pure to you. but wo unto you Pharisees: for you will pay the tythes of mint, and rue, and all sorts of herbs, but as for justice and true piety, those you neglect. these you ought to have practised, without omitting however the other. wo unto you Pharisees, for you affect to have the first rank in the synagogue, and to be complimented in publick places.
wo unto you Pharisees, for you affect to have the first rank in the synagogue, and to be complimented in publick places. wo unto you: for you resemble subterraneous monuments, which men walk over, without perceiving them.
and whoever shall cast a reflection upon the son of man, it shall be forgiven him; but as for him, that shall blaspheme the holy spirit, it shall not be forgiven.
it were better for him that a milstone were hang'd about his neck, and he were thrown into the sea, than that he should occasion any innocent person to relapse.
then in the audience of all the people, he said to his disciples,
it is to you that God first of all sent his son Jesus, having raised him up to bless you, provided you all renounce your iniquities.
him hath God rais'd by his power to be the author of salvation, by giving repentance to Israel, and the remission of their sins.
Having heard this, they were appeas'd, and glorified God, saying, God has then granted salvation likewise to the gentiles, on the terms of their repentance.
Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness.
mankind impatiently desire that the divine being would display himself to his creatures, who were not, by their own choice, expos'd to this uncertain state, but by virtue of him, who subjected them thereto: read more. and therefore hope to be removed from this slavish condition of mortality to the free inheritance of divine glory. for we know that the whole creation groans, and labours with general pain even to this day.
why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone;
for we neither live, nor die, as if we were our own masters.
we preach Christ crucified, an obstacle to the Jews indeed, and to the Gentiles foolishness: but to those who believe,
as for me, brethren, if I yet preach circumcision, why am I yet persecuted? for then there would not be so much objection to the doctrine of the cross.
Let no man under temptation, say, it is God that tempts him; for as he is incapable of moral evil, he can't influence any one thereto.
every thing that is valuable, every gift that leads to perfection is deriv'd from heaven, it descends from that original light, which knows no change, no shadow, or decline:
If, agreeably to the scriptures, you observe that royal law, "thou shalt love thy neighbour as thy self," you do well.
and which the architects rejected, will be an occasion to the incredulous of their stumbling, and bruising themselves thereby:
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/mace'>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 also perish without the law: and as many as have sinned under the law, shall be condemned by the law,
because the effect of the law is punishment: for if there had been no law, there could have been no transgression.
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind. read more. neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins. for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ. Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life. for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous. the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.
God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
to those who are without the law, as without that law, (not as being under no law to God, but as under the law to Christ) that I might gain those who are without the law.
Are you not become associates with infidels? but what affinity is there between virtue and vice? and what communication has light with darkness?
it being plain, that the law was not design'd against the just, but against the lawless and refractory, against irreligion and vice, impiety and prophaneness, parricide and man-slaughter,
for whilst this good man was among them, it daily pierc'd his virtuous soul, to see and hear of their detestable behaviour: this consider'd,
he that is vitious, is lawless: for sin is the transgression of the law.
he that is vitious, is lawless: for sin is the transgression of the law.
he that is vitious, is lawless: for sin is the transgression of the law.
he that lives in sin, imitates the devil; for the devil was a sinner from the beginning. for this purpose the son of God appeared, 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 he that shall blaspheme against the holy Ghost, shall never be pardoned, but shall be obnoxious to eternal punishment. this was in answer to their saying, he was influenc'd by an impure spirit.
God also giving an additional testimony both by signs, by prodigies, by divers miracles, and gifts of the holy spirit, which he distributes as he pleases.
he that is vitious, is lawless: for sin is the transgression of the law.