Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
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For out of the heart come evil designs, murder, adultery, sexual vice, stealing, false witness, and slander.
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned.
Thus there is no doom now for those who are in Christ Jesus; the law of the Spirit brings the life which is in Christ Jesus, and that law has set me free from the law of sin and death. read more. For God has done what the Law, weakened here by the flesh, could not do; by sending his own Son in the guise of sinful flesh, to deal with sin, he condemned sin in the flesh,
For our sakes He made him to be sin who himself knew nothing of sin, so that in him we might become the righteousness of God.
Everyone is tempted as he is beguiled and allured by his own desire; then Desire conceives and breeds Sin, while Sin matures and gives birth to 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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I tell you therefore, men will be forgiven any sin and blasphemy, but they will not be forgiven for blaspheming the Spirit. Whoever says a word against the Son of man will be forgiven, but whoever speaks against the holy Spirit will never be forgiven, neither in this world nor in the world to come.
Jesus replied, "Truly, truly I tell you, no one can see God's Realm unless he is born from above."
no one understands, no one seeks for God. All have swerved, one and all have gone wrong, no one does good, not a single one. read more. Their throat is an open grave, they are treacherous with their tongues, the venom of an asp lies under their lips. Their mouth is full of cursing and bitterness, their feet are swift for bloodshed, their ways bring destruction and calamity, they know nothing of the way of peace; there is no reverence for God before their eyes. Whatever the Law says, we know, it says to those who are inside the Law, that every mouth may be shut and all the world made answerable to God;
Whatever the Law says, we know, it says to those who are inside the Law, that every mouth may be shut and all the world made answerable to God; for no person will be acquitted in his sight on the score of obedience to law. What the Law imparts is the consciousness of sin. read more. But now we have a righteousness of God disclosed apart from law altogether; it is attested by the Law and the prophets, but it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn.
but it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn. All have sinned, all come short of the glory of God,
All have sinned, all come short of the glory of God,
(What the Law produces is the Wrath, not the promise of God; where there is no law, there is no transgression either.)
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned.
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned.
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned. Sin was indeed in the world before the Law, but sin is never counted in the absence of law.
Sin was indeed in the world before the Law, but sin is never counted in the absence of law.
Sin was indeed in the world before the Law, but sin is never counted in the absence of law. Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come,
Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come,
Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come, but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men.
but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men.
but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men. Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal.
Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal.
Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal. For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ.
For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ.
For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ. Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all.
Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all.
Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all. Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous.
Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous.
Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous. Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far,
Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far,
Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far, so that, while sin had reigned the reign of death, grace might also reign with a righteousness that ends in life eternal through Jesus Christ our Lord.
so that, while sin had reigned the reign of death, grace might also reign with a righteousness that ends in life eternal through Jesus Christ our Lord.
knowing as we do that our old self has been crucified with him in order to crush the sinful body and free us from any further slavery to sin
Sin is not to reign, then, over your mortal bodies and make you obey their passions;
Sin is not to reign, then, over your mortal bodies and make you obey their passions;
Sin is not to reign, then, over your mortal bodies and make you obey their passions; you must not let sin have your members for the service of vice, you must dedicate yourselves to God as men who have been brought from death to life, dedicating your members to God for the service of righteousness.
you must not let sin have your members for the service of vice, you must dedicate yourselves to God as men who have been brought from death to life, dedicating your members to God for the service of righteousness. Sin must have no hold over you, for you live under grace, not under law.
Sin must have no hold over you, for you live under grace, not under law.
Sin must have no hold over you, for you live under grace, not under law. What follows, then? Are we 'to sin, because we live under grace, not under law'? Never!
What follows, then? Are we 'to sin, because we live under grace, not under law'? Never! Do you not know you are the servants of the master you obey, of the master to whom you yield yourselves obedient, whether it is Sin, whose service ends in death, or Obedience, whose service ends in righteousness?
Do you not know you are the servants of the master you obey, of the master to whom you yield yourselves obedient, whether it is Sin, whose service ends in death, or Obedience, whose service ends in righteousness? Thank God, though you did serve sin, you have rendered whole-hearted obedience to what you were taught under the rule of faith;
Thank God, though you did serve sin, you have rendered whole-hearted obedience to what you were taught under the rule of faith;
Thank God, though you did serve sin, you have rendered whole-hearted obedience to what you were taught under the rule of faith;
For when we were unspiritual, the sinful cravings excited by the Law were active in our members and made us fruitful to Death;
For when we were unspiritual, the sinful cravings excited by the Law were active in our members and made us fruitful to Death; but now we are done with the Law, we have died to what once held us, so that we can serve in a new way, not under the written code as of old but in the Spirit.
but now we are done with the Law, we have died to what once held us, so that we can serve in a new way, not under the written code as of old but in the Spirit. What follows, then? That 'the Law is equivalent to sin'? Never! Why, had it not been for the Law, I would never have known what sin meant! Thus I would never have known what it is to covet, unless the Law had said, You must not covet.
What follows, then? That 'the Law is equivalent to sin'? Never! Why, had it not been for the Law, I would never have known what sin meant! Thus I would never have known what it is to covet, unless the Law had said, You must not covet. The command gave an impulse to sin, and sin resulted for me in all manner of covetous desire ??for sin, apart from law, is lifeless.
The command gave an impulse to sin, and sin resulted for me in all manner of covetous desire ??for sin, apart from law, is lifeless. I lived at one time without law myself, but when the command came home to me, sin sprang to life and I died;
I lived at one time without law myself, but when the command came home to me, sin sprang to life and I died; the command that meant life proved death for me.
the command that meant life proved death for me. The command gave an impulse to sin, sin beguiled me and used the command to kill me.
The command gave an impulse to sin, sin beguiled me and used the command to kill me. So the Law at any rate is holy, the command is holy, just, and for our good.
So the Law at any rate is holy, the command is holy, just, and for our good. Then did what was meant for my good prove fatal to me? Never! It was sin; sin resulted in death for me by making use of this good thing. This was how sin was to be revealed in its true nature; it was to use the command to become sinful in the extreme.
Then did what was meant for my good prove fatal to me? Never! It was sin; sin resulted in death for me by making use of this good thing. This was how sin was to be revealed in its true nature; it was to use the command to become sinful in the extreme. The Law is spiritual; we know that. But then I am a creature of the flesh, in the thraldom of sin.
The Law is spiritual; we know that. But then I am a creature of the flesh, in the thraldom of sin. I cannot understand my own actions; I do not act as I want to act; on the contrary, I do what I detest.
I cannot understand my own actions; I do not act as I want to act; on the contrary, I do what I detest. Now, when I act against my wishes, that means I agree that the Law is right.
Now, when I act against my wishes, that means I agree that the Law is right. That being so, it is not I who do the deed but sin that dwells within me.
That being so, it is not I who do the deed but sin that dwells within me. For in me (that is, in my flesh) no good dwells, I know; the wish is there, but not the power of doing what is right. read more. I cannot be good as I want to be, and I do wrong against my wishes. Well, if I act against my wishes, it is not I who do the deed but sin that dwells within me. So this is my experience of the Law: I want to do what is right, but wrong is all I can manage; I cordially agree with God's law, so far as my inner self is concerned, but then I find quite another law in my members which conflicts with the law of my mind and makes me a prisoner to sin's law that resides in my members. Miserable wretch that I am! Who will rescue me from this body of death?
For the interests of the flesh are hostile to God; they do not yield to the law of God (indeed they cannot).
but Scripture has consigned all without exception to the custody of sin, in order that the promise due to faith in Jesus Christ might be given to those who have faith.
For the passion of the flesh is against the Spirit, and the passion of the Spirit against the flesh ??the two are at issue, so that you are not free to do as you please.
For the passion of the flesh is against the Spirit, and the passion of the Spirit against the flesh ??the two are at issue, so that you are not free to do as you please.
Now those who belong to Christ have crucified the flesh with its emotions and passions.
And as with us so with you. You were dead in the trespasses and sins
their intelligence is darkened, they are estranged from the life of God by the ignorance which their dulness of heart has produced in them ??19 men who have recklessly abandoned themselves to sensuality, with a lust for the business of impurity in every shape and form.
Everyone is tempted as he is beguiled and allured by his own desire;
Everyone is tempted as he is beguiled and allured by his own desire; then Desire conceives and breeds Sin, while Sin matures and gives birth to Death.
then Desire conceives and breeds Sin, while Sin matures and gives birth to Death.
Everyone who commits sin commits lawlessness: sin is lawlessness,
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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She will bear a son, and you will call him 'Jesus,' for he will save his people from their sins."
For I tell you, unless your goodness excels that of the scribes and Pharisees, you will never get into the Realm of heaven. You have heard how the men of old were told, 'Murder not: whoever murders must come up for sentence, read more. whoever maligns his brother must come before the San hedrin, whoever curses his brother must go to the fire of Gehenna.' But I tell you, whoever is angry with his brother [without cause] will be sentenced by God. So if you remember, even when offering your gift at the altar, that your brother has any grievance against you, leave your gift at the very altar and go away; first be reconciled to your brother, then come back and offer your gift. Be quick and make terms with your opponent, so long as you and he are on the way to court, in case he hands you over to the judge, and the judge to the jailer, and you are thrown into prison; truly I tell you, you will never get out till you pay the last halfpenny of your debt. You have heard how it used to be said, Do not commit adultery. But I tell you, any one who even looks with lust at a woman has committed adultery with her already in his heart. If your right eye is a hindrance to you, pluck it out and throw it away: better for you to lose one of your members than to have all your body thrown into Gehenna. And if your right hand is a hindrance to you, cut it off and throw it away: better for you to lose one of your members than to have all your body thrown into Gehenna. It used to be said, Whoever divorces his wife must give her a divorce-certificate. But I tell you, anyone who divorces his wife for any reason except unchastity makes her an adulteress; and whoever marries a divorced woman commits adultery. Once again, you have heard how the men of old were told, 'You must not forswear yourself but discharge your vows to the Lord'. But I tell you, you must not swear any oath, neither by heaven, for it is the throne of God, nor by earth, for it is the footstool of his feet, nor by Jerusalem, for it is the city of the great King; nor shall you swear by your head, for you cannot make a single hair white or black. Let what you say be simply 'yes' or 'no'; whatever exceeds that springs from evil. You have heard the saying, An eye for an eye and a tooth for a tooth. But I tell you, you are not to resist an injury: whoever strikes you on the right cheek, turn the other to him as well; whoever wants to sue you for your shirt, let him have your coat as well; whoever forces you to go one mile, go two miles with him; give to the man who begs from you, and turn not away from him who wants to borrow. You have heard the saying, 'You must love your neighbour and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven: he makes his sun rise on the evil and the good, and sends rain on the just and the unjust. For if you love only those who love you, what reward do you get for that? do not the very taxgatherers do as much? and if you only salute your friends, what is special about that? do not the very pagans do as much? You must be perfect as your heavenly Father is perfect.
Take care not to practise your charity before men in order to be noticed; otherwise you get no reward from your Father in heaven. No, When you give alms, make no flourish of trumpets like the hypocrites in the synagogues and the streets, so as to win applause from men; I tell you truly, they do get their reward. read more. When you give alms, do not let your left hand know what your right hand is doing, so as to keep your alms secret; then your Father who sees what is secret will reward you openly. Also, when you pray, you must not be like the hypocrites, for they like to stand and pray in the synagogues and at the street-corners, so as to be seen by men; I tell you truly, they do get their reward. When you pray, go into your room and shut the door, pray to your Father who is in secret, and your Father who sees what is secret will reward you. Do not pray by idle rote like pagans, for they suppose they will be heard the more they say; you must not copy them; your Father knows your needs before you ask him. Let this be how you pray: 'our Father in heaven, thy name be revered, thy Reign begin, thy will be done on earth as in heaven! give us to-day our bread for the morrow, and forgive us our debts as we ourselves have forgiven our debtors, and lead us not into temptation but deliver us from evil.' For if you forgive men their trespasses, then your heavenly Father will forgive you; but if you do not forgive men, your Father will not forgive your trespasses either. When you fast, do not look gloomy like the hypocrites, for they look woebegone to let men see they are fasting; I tell you truly, they do get their reward.
Well then, whatever you would like men to do to you, do just the same to them; that is the meaning of the Law and the prophets.
And blessed is he who is repelled by nothing in me!"
I tell you therefore, men will be forgiven any sin and blasphemy, but they will not be forgiven for blaspheming the Spirit.
the Son of man will despatch his angels, and they will gather out of his Realm all who are hindrances and who practise iniquity,
But he turned and said to Peter, "Get behind me, you Satan! You are a hindrance to me! Your outlook is not God's but man's."
and whoever receives a little child like this for my sake, receives me.
They make up heavy loads and lay them on men's shoulders, but they will not stir a finger to remove them. Besides, all they do is done to catch the notice of men; they make their phylacteries broad, they wear large tassels,
Besides, all they do is done to catch the notice of men; they make their phylacteries broad, they wear large tassels, they are fond of the best places at banquets and the front seats in the synagogues;
they are fond of the best places at banquets and the front seats in the synagogues; they like to be saluted in the marketplaces and to be called 'rabbi' by men.
they like to be saluted in the marketplaces and to be called 'rabbi' by men. But you are not to be called 'rabbi,' for One is your teacher, and you are all brothers; read more. you are not to call anyone 'father' on earth, for One is your heavenly Father; nor must you be called 'leaders,' for One is your leader, even the Christ. He who is greatest among you must be your servant. Whoever uplifts himself will be humbled, and whoever humbles himself will be uplifted. Woe to you, you impious scribes and Pharisees! you shut the Realm of heaven in men's faces; you neither enter yourselves, nor will you let those enter who are on the point of entering. ??- Woe to you, you impious scribes and Pharisees! you traverse sea and land to make a single proselyte, and when you succeed you make him a son of Gehenna twice as bad as yourselves. Woe to you, blind guides that you are! you say, 'Swear by the sanctuary, and it means nothing; but swear by the gold of the sanctuary, and the oath is binding.' You are senseless and blind! for which is the greater, the gold or the sanctuary that makes the gold sacred? You say again, 'Swear by the altar, and it means nothing; but swear by the gift upon it, and the oath is binding.' You are blind! for which is the greater, the gift or the altar that makes the gift sacred? He who swears by the altar swears by it and by all that lies on it; he who swears by the sanctuary swears by it and by Him who inhabits it; he who swears by heaven swears by the throne of God and by Him who sits upon it. Woe to you, you impious scribes and Pharisees! you tithe mint and dill and cummin, and omit the weightier matters of the law, justice and mercy and faithfulness; these latter you ought to have practised ??without omit ting the former. Blind guides that you are, filtering away the gnat and swallowing the camel! Woe to you, you irreligious scribes and Pharisees! you clean the outside of the cup and the plate, but inside they are filled with your rapacity and self-indulgence. Blind Pharisee! first clean the inside of the cup, so that the outside may be clean as well. Woe to you, you irreligious scribes and Pharisees! you are like tombs white-washed; they look comely on the outside, but inside they are full of dead men's bones and all manner of impurity. So to men you seem just, but inside you are full of hypocrisy and iniquity.
The Son of man goes the road that the scripture has described for him, but woe to the man by whom the Son of man is betrayed! Better that man had never been born!"
but whoever blasphemes against the holy Spirit is never forgiven, he is guilty of an eternal sin."
Yes, forsooth," he added, "you set aside what God commands, so as to maintain your own tradition.
And whoever is a hindrance to one of these little ones who believe, it were better for him to have a great millstone hung round his neck and be thrown into the sea.
And in the course of his teaching he said, "Beware of the scribes! They like to walk about in long robes, to get saluted in the marketplaces,
No one lights a lamp to put it in a cellar or under a bowl, but on a stand, so that those who come in can see the light. Your eye is the lamp of the body: when your eye is sound, then the whole of your body has light, but if your eye is diseased, then your body is darkened. read more. (Look! perhaps your very light is dark.) So if your whole body has light, without any corner of it in darkness, it will be lit up entirely, as when a lamp lights you with its rays." When he finished speaking, a Pharisee asked him to take a meal in his house; so he went in and lay down at table. The Pharisee was astonished to see that he had not washed before the meal, but the Lord said to him, "You Pharisees do clean the outside of the cup and the plate, but your inner life is filled with rapacity and malice. Foolish men! did not He who made the outside make the inside of things too? Better cleanse what is within; then nothing will be unclean for you. But woe to you Pharisees! you tithe mint and rue and every vegetable, but justice and the love of God you disregard; these latter you ought to have practised ??without omitting the former. Woe to you Pharisees! you love the front bench in the synagogues and salutations in the marketplaces.
Woe to you Pharisees! you love the front bench in the synagogues and salutations in the marketplaces. Woe to you! you are like unsuspected tombs; men walk over them unawares."
Everyone also who says a word against the Son of man will be forgiven for it, but he who blasphemes against the holy Spirit will never be forgiven.
it would be well for him to have a millstone hung round his neck and be flung into the sea, rather than prove a hindrance to one of these little ones!
And in the hearing of all the people he said to his disciples,
It was for you first that God raised up his Servant, and sent him to bless you by turning each of you from your wicked ways."
God lifted him up to his right hand as our pioneer and saviour, in order to grant repentance and remission of sins to Israel.
On hearing this they desisted and glorified God, saying, "So God has actually allowed the Gentiles to repent and live!"
Now is that description of bliss meant for the circumcised, or for the uncircumcised as well? Abraham's faith, I repeat, was counted to him as righteousness.
Even the creation waits with eager longing for the sons of God to be revealed. For creation was not rendered futile by its own choice, but by the will of Him who thus made it subject, read more. the hope being that creation as well as man would one day be freed from its thraldom to decay and gain the glorious freedom of the children of God. To this day, we know, the entire creation sighs and throbs with pain;
And why? Simply because Israel has relied not on faith but on what they could do. They have stumbled over the stone that makes men stumble ??33 as it is written, Here I lay a stone in Sion that will make men stumble, even a rock to trip them up; but he who believes in Him will never be disappointed.
For none of us lives to himself, and none of us dies to himself;
but our message is Christ the crucified ??a stumbling-block to the Jews, 'sheer folly' to the Gentiles,
I am 'still preaching circumcision myself,' am I? Then, brothers, why am I still being persecuted? And so the stumbling-block of the cross has lost its force, forsooth!
Let no one who is tried by temptation say, 'My temptation comes from God'; God is incapable of being tempted by evil and he tempts no one.
all we are given is good, and all our endowments are faultless, descending from above, from the Father of the heavenly lights, who knows no change of rising and setting, who casts no shadow on the earth.
If you really fulfil the royal law laid down by scripture, You must love your neighbour as yourself, well and good;
a stone over which men stumble and a rock of offence; they stumble over it in their disobedience to God's word. Such is their appointed doom.
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/moffatt'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
See Verses Found in Dictionary
All who sin outside the Law will perish outside the Law, and all who sin under the Law will be condemned by the Law.
(What the Law produces is the Wrath, not the promise of God; where there is no law, there is no transgression either.)
Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come, but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men. read more. Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal. For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ. Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all. Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous. Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far,
For God has done what the Law, weakened here by the flesh, could not do; by sending his own Son in the guise of sinful flesh, to deal with sin, he condemned sin in the flesh,
to those outside the Law I have become like one of themselves ??though I am under Christ's law, not outside God's Law ??to win over those outside the Law;
[Keep out of all incongruous ties with unbelievers. What have righteousness and iniquity in common, or how can light associate with darkness?
he must keep in mind that no law is ever made for honest people but for the lawless and the insubordinate, for the impious and the sinful, for the irreverent and the profane, for parricides and matricides, murderers,
(for when that righteous man resided among them, by what he saw and heard his righteous soul was vexed day after day with their unlawful doings) ??9 then be sure the Lord knows how to rescue pious folk from trial, and how to keep the unrighteous under punishment till the day of doom,
Everyone who commits sin commits lawlessness: sin is lawlessness,
Everyone who commits sin commits lawlessness: sin is lawlessness,
Everyone who commits sin commits lawlessness: sin is lawlessness,
he who commits sin belongs to the devil, for the devil is a sinner from the very beginning. (This is why the Son of God appeared, to destroy the deeds 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 whoever blasphemes against the holy Spirit is never forgiven, he is guilty of an eternal sin." (This was because they said, "He has an unclean spirit.")
while God corroborated their testimony with signs and wonders and a variety of miraculous powers, distributing the holy Spirit as it pleased him.
Everyone who commits sin commits lawlessness: sin is lawlessness,