Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
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For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false testimony, blasphemies.
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned
There is then now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life set me free in Christ Jesus from the law of sin and death. read more. For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;
Him, who knew not sin, he made sin for us, that we might become Gods righteousness in him.
But each one is tempted when by his own lust he is led away and enticed; then lust, having conceived, bringeth forth sin, and sin, when completed, bringeth forth death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
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Therefore I say to you, All manner of sin and evilspeaking will be forgiven to men; but blasphemy against the Spirit will not be forgiven. And whoever speaketh a word against the Son of man, it will be forgiven him; but whoever speaketh against the Holy Spirit, it will not be forgiven him, either in this world, or in the world to come.
Jesus answered and said to him, Truly, truly do I say to thee, Unless 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 hath understanding, there is none that diligently seeketh God; read more. they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.
Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. read more. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction.
even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
For all have sinned, and fail of obtaining the glory which cometh from God;
For the Law is the cause of wrath; for where there is no law there is no transgression.
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned (for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law.
(for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law.
(for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law. Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come.
Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come.
Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come. But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many.
But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many.
But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many. And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences.
And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences.
And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences. For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life.
As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life.
As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life. For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous. Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;
Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;
Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more; that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.
that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.
knowing this, that our old man was crucified with him, that the body of sin might be destroyed, that we might no longer be in slavery to sin;
Let not then sin reign in your mortal body, bringing you into subjection to its lusts,
Let not then sin reign in your mortal body, bringing you into subjection to its lusts,
Let not then sin reign in your mortal body, bringing you into subjection to its lusts, nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness.
nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness. For sin shall not hold dominion over you; for ye are not under the Law, but under grace.
For sin shall not hold dominion over you; for ye are not under the Law, but under grace.
For sin shall not hold dominion over you; for ye are not under the Law, but under grace. What then? Are we to sin, because we are not under the Law, but under grace? God forbid!
What then? Are we to sin, because we are not under the Law, but under grace? God forbid! Know ye not, that whomever ye choose to obey as a master, his bondmen ye are, whether of sin whose fruit is death, or of obedience whose fruit is righteousness?
Know ye not, that whomever ye choose to obey as a master, his bondmen ye are, whether of sin whose fruit is death, or of obedience whose fruit is righteousness? But thanks be to God that, though ye were the bondmen of sin, ye became obedient from the heart to that form of teaching which was delivered to you;
But thanks be to God that, though ye were the bondmen of sin, ye became obedient from the heart to that form of teaching which was delivered to you;
But thanks be to God that, though ye were the bondmen of sin, ye became obedient from the heart to that form of teaching which was delivered to you;
For when we were in the flesh, the affections of sins, which were through the Law, were working in our members to bear fruit unto death.
For when we were in the flesh, the affections of sins, which were through the Law, were working in our members to bear fruit unto death. But now we are delivered from the Law, having died to that by which we were bound, that we might serve in the new life of the Spirit, and not in the old way of the letter.
But now we are delivered from the Law, having died to that by which we were bound, that we might serve in the new life of the Spirit, and not in the old way of the letter. What then shall we say? Is the Law sin? God forbid! But I should not have known sin, except by the Law; for I should not have known sinful desire, unless the Law had said, "Thou shalt not covet."
What then shall we say? Is the Law sin? God forbid! But I should not have known sin, except by the Law; for I should not have known sinful desire, unless the Law had said, "Thou shalt not covet." But sin, seizing the opportunity, wrought in me by means of the commandment all manner of sinful desire; for without the Law sin is dead.
But sin, seizing the opportunity, wrought in me by means of the commandment all manner of sinful desire; for without the Law sin is dead. And I, apart from the Law, was once alive; but when the commandment came, sin came to life again, and I died;
And I, apart from the Law, was once alive; but when the commandment came, sin came to life again, and I died; and the very commandment whose design was life, I found to issue in death.
and the very commandment whose design was life, I found to issue in death. For sin, seizing the opportunity, deceived me through the commandment, and through it slew me.
For sin, seizing the opportunity, deceived me through the commandment, and through it slew me. So that the Law is holy, and the commandment holy, and right, and good.
So that the Law is holy, and the commandment holy, and right, and good. Did then that which is good become death to me? Far be it! but sin; that it might become manifest as sin, causing death to me by means of that which is good; that sin by means of the commandment might become exceedingly sinful.
Did then that which is good become death to me? Far be it! but sin; that it might become manifest as sin, causing death to me by means of that which is good; that sin by means of the commandment might become exceedingly sinful. For we know that the Law is spiritual; but I am unspiritual, a slave sold to sin.
For we know that the Law is spiritual; but I am unspiritual, a slave sold to sin. For I know not what I do. For I do not what I would, but I do what I hate.
For I know not what I do. For I do not what I would, but I do what I hate. But if I do what I would not, I assent to the Law that it is good.
But if I do what I would not, I assent to the Law that it is good. Now, however, it is no longer I that do it, but sin that dwelleth in me.
Now, however, it is no longer I that do it, but sin that dwelleth in me. For I know that there dwelleth not in me, that is, in my flesh, any good thing; for to desire is present with me, but not to perform that which is good. read more. For the good that I would, I do not; but the evil which I would not, that I do. But if I do what I would not, it is no more I that do it, but sin that dwelleth in me. I find then that there is a law to me, that when I would do good, evil is present with me. For I delight in the Law of God, as to the inward man; but I perceive another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Wretched man that I am! Who will deliver me from the body of this death?
Because the mind of the flesh is enmity against God; for it doth not submit itself to the Law of God, neither indeed can it.
but the Scripture shut up all under sin, that the blessing promised through faith in Jesus Christ might be given to those who believe.
For the flesh hath desires against the Spirit, and the Spirit against the flesh; and these oppose one another, that ye may not do the things that ye would.
For the flesh hath desires against the Spirit, and the Spirit against the flesh; and these oppose one another, that ye may not do the things that ye would.
And they who belong to Christ Jesus crucified the flesh with the passions and lusts.
and you also [he raised up], who were dead through your trespasses and sins,
having their understanding darkened, being alienated from the life of God on account of the ignorance that is in them, on account of the hardness of their hearts; who, being past feeling, have given themselves up to wantonness, to work all uncleanness in greediness.
But each one is tempted when by his own lust he is led away and enticed;
But each one is tempted when by his own lust he is led away and enticed; then lust, having conceived, bringeth forth sin, and sin, when completed, bringeth forth death.
then lust, having conceived, bringeth forth sin, and sin, when completed, bringeth forth death.
Whoever committeth sin transgresseth thereby the law; for sin is a 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 will bear a son, and thou shalt call his name Jesus; for he will save his people from their sins.
For I say to you, Unless your righteousness shall exceed that of the scribes and Pharisees, ye will not enter the kingdom of heaven. Ye have heard that it was said to them of old time, "Thou shalt not kill; and whoever shall kill, shall be in danger of the Judges." read more. But I say to you, that whoever is angry with his brother shall be in danger of the Judges; and whoever shall say to his brother, Simpleton! shall be in danger of the Council; and whoever shall say, Fool! shall be in danger of hellfire. Therefore, if thou bring thy gift to the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary at law quickly, while thou art on the road with him; lest the adversary deliver thee to the judge, and the judge to the officer, and thou be cast into prison. Truly do I say to thee, Thou wilt not come out thence, till thou hast paid the last farthing. Ye have heard that it was said, "Thou shalt not commit adultery." But I say to you, that whoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. And if thy right eye cause thee to offend, pluck it out, and cast it from thee; for it is better for thee that one of thy members should perish, than that thy whole body should be cast into hell. And if thy right hand cause thee to offend, cut it off, and cast it from thee; for it is better for thee that one of thy members should perish, than that thy whole body should go away into hell. And it was said, "Whoever shall put away his wife, let him give her a writing of divorcement." But I say to you, that whoever putteth away his wife, unless it be on account of fornication, causeth her to commit adultery; and whoever shall marry her when put away, committeth adultery. Again ye have heard that it was said to them of old time, "Thou shalt not swear falsely, but shalt perform to the Lord thine oaths." But I say to you, Swear not at all; neither by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the Great King; nor shalt thou swear by thy head, for thou canst not make one hair white or black. But let your language be, Yea, yea; Nay; nay; for whatever is more than these cometh of evil. Ye have heard that it was said, "An eye for an eye, and a tooth for a tooth." But I say to you, that ye resist not the evildoer; but whoever smiteth thee on the right cheek, turn to him the other also; and if any one intends to sue thee at the law, and take thy coat, give up to him thy cloak also; and whoever shall compel thee to go one mile, go with him two. Give to him that asketh of thee; and from him that would borrow of thee, turn not away. Ye have heard that it was said, "Thou shalt love thy neighbor, and hate thine enemy." But I say to you, Love your enemies, and pray for those who persecute you; that ye may become sons of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love those who love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye that excelleth? Do not even the heathen the same? Be ye therefore perfect, as your heavenly Father is perfect.
But take heed that ye do not your righteousness before men, to be seen by them; otherwise ye have no reward with your Father who is in heaven. Therefore when thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Truly do I say to you, They have received their reward. read more. But when thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret; and thy Father, who seeth in secret, will reward thee. And when ye pray, ye shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Truly do I say to you, They have received their reward. But do thou, when thou prayest, enter into thy closet, and, when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, will reward thee. But when ye pray, use not vain repetitions, as the heathen do; for they think that they shall be heard for the multitude of their words. Be not ye therefore like them; for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: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 also have forgiven our debtors; and lead us not into temptation, but deliver us from evil. For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye do not forgive men, neither will your Father forgive your trespasses. Moreover, when ye fast, be not, as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear to men to be fasting. Truly do I say to you, They have received their reward.
All things, then, whatever ye would that men should do to you, do ye also so to them; for this is the Law and the Prophets.
and blessed is he, whoever shall find no occasion of stumbling in me.
Therefore I say to you, All manner of sin and evilspeaking will be forgiven to men; but blasphemy against the Spirit will not be forgiven.
The Son of man will send forth his angels, and they will gather out of his kingdom all the stumblingblocks, and those who do iniquity,
But he turned and said to Peter, Get thee behind me, Satan! thou art my stumblingblock; for thy thoughts are not on the things of God, but on those of men.
And whoever receiveth one such child in my name, receiveth me.
They bind heavy burdens, and lay them on mens shoulders, and will not themselves move them with a finger. And all their works they do to be observed by men. They make broad their phylacteries, and enlarge their fringes,
And all their works they do to be observed by men. They make broad their phylacteries, and enlarge their fringes, and love the first place at feasts, and the chief seats in the synagogues,
and love the first place at feasts, and the chief seats in the synagogues, and salutations in the markets, and to be called by men, Rabbi.
and salutations in the markets, and to be called by men, Rabbi. But be not ye called Rabbi; for one is your teacher; and ye are all brethren. read more. And call no one your father on the earth; for one is your father, he who is in heaven. Nor be ye called leaders; for one is your leader, the Christ. But the greatest among you will be your servant. And whoever shall exalt himself will be humbled; and whoever shall humble himself will be exalted. But woe to you, scribes and Pharisees, hypocrites I because ye shut up the kingdom of heaven against men; for ye go not in yourselves, nor suffer those who are entering to go in. (...) Woe to you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold mole a son of hell than yourselves. Woe to you, blind guides, that say, Whoever sweareth by the temple, it is nothing; but whoever sweareth by the gold of the temple, is bound. Fools and blind I for which is greater, the gold, or the temple that sanctifieth the gold? And, Whoever sweareth by the altar, it is nothing; but whoever sweareth by the gift that is upon it, is bound. Blind men! For which is greater, the gift, or the altar flint sanctifieth the gift? He then who sweareth by the altar, sweareth by it, and by all that is upon it; and he that sweareth by the temple, sweareth by it, and by him who dwelleth in it; and he who sweareth by heaven, sweareth by the throne of God, and by him who sitteth thereon. Woe to you, scribes and Pharisees, hypocrites! for ye pay tithes of the mint, and the dill, and the cummin, and have omitted the weightier matters of the Law, justice, and mercy, and faith; these ought ye to have done, and not to leave those undone. Blind guides! who strain out a gnat, and swallow a camel. Woe to you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and the platter, but within they are full of robbery and licentiousness. Blind Pharisee! cleanse first the inside of the cup, that its outside side also may become clean. Woe to you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres, which outwardly indeed appear beautiful, but within are full of dead mens bones, and of all uncleanness. Even so ye also outwardly appear righteous to men, but within ye are full of hypocrisy and iniquity.
The Son of man indeed goeth away, as it hath been written concerning him; but woe to that man by whom the Son of man is betrayed! Well were it for that man if he had not been born.
John the Baptizer appeared in the wilderness, preaching a baptism of repentance for the remission of sins.
but he that shall blaspheme against the Holy Spirit hath no forgiveness forever, but is exposed to everlasting sin.
And he said to them, Full well do ye reject the commandment of God, that ye may keep your tradition!
And whoever shall cause one of these little ones that believe to fall away, it would be better for him to have a great millstone hung round his neck, and be cast into the sea.
And he said in his teaching, Beware of the scribes, who like to walk about in long robes, and love salutations in the markets,
No one when he has lighted a lamp, puts it into a secret place, or under the bushel, but on the lampstand, that they who come in may see the light. The lamp of the body is thine eye. When thine eye is clear, thy whole body also is in the light; but when it is disordered, thy body also is in darkness. read more. Take heed therefore, that the light which is within thee be not darkness. If then thy whole body is enlightened, having no part dark, the whole will be as fully enlightened, as when a lamp with its bright shining giveth thee light. And when he had done speaking, a Pharisee asked him to dine with him. And he went in and reclined at the table. And the Pharisee, seeing it, wondered that he did not bathe before dinner. But the Lord said to him, Now ye Pharisees cleanse the outside of the cup and the platter; but your inside is full of rapacity and wickedness. Fools, did not he who made the outside, make the inside also? But give what they contain in alms, and lo! all is clean to you. But woe to you Pharisees! for ye pay tithes of the mint, and the rue, and every herb; and pass by justice and the love of God. These ought ye to have done, and not to leave those undone. Woe to you Pharisees! for ye love the chief seats in the synagogues, and salutations in the markets.
Woe to you Pharisees! for ye love the chief seats in the synagogues, and salutations in the markets. Woe to you, for ye are as tombs which are unseen, and men walking over them know it not.
And every one that shall speak a word against the Son of man, it will be forgiven him; but to him that hath blasphemed against the Holy Spirit, it will not be forgiven.
It were better for him to have a millstone hung round his neck, and be cast into the sea, than to cause one of these little ones to fall away.
And in the hearing of all the people he said to his disciples,
To you first, God, having raised up his servant, sent him to bless you in turning away every one of you from your iniquities.
him hath God exalted by his right hand, as a Leader and Saviour, to give repentance to Israel, and forgiveness of sins.
And when they heard these things, they held their peace, and glorified God, saying, So then to the gentiles also God hath granted repentance unto life.
Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness.
For the earnest expectation of the creation is waiting for the manifestation of the sons of God. For the creation was brought into subjection to vanity not of its own will, but by reason of him who put it into subjection, read more. in hope that even the creation itself will be set free from the bondage of corruption and brought into the freedom of the glory of the children of God. For we know that the whole creation is together groaning and suffering the pains of labor, up to this time;
Why? Because they did not strive for it by faith, but as being by works. For they stumbled against the stone of stumbling;
For none of us liveth to himself, and no one dieth to himself.
but we preach Christ crucified, to Jews a stumblingblock, and to gentiles foolishness,
But as for me, brethren, if I still preach circumcision, why do I still suffer persecution? Then hath the cross ceased to be a stumblingblock.
Let no one when he is tempted, say, I am tempted by God; for God cannot be tempted with evil, and he tempteth no one.
Every good gift and every perfect gift is from above, coming down from the Father of the lights, with whom is no change, nor shadow from turning.
If indeed ye fulfill the royal law, according to the scripture, "Thou shalt love thy neighbor as thyself," ye do well.
and "a stone of stumbling, and a rock to strike against;" even to those who stumble, being disobedient to the word; to which they were also appointed.
Morish
Sin.
There are many different words both in the O.T. and N.T. signifying 'sin,' 'iniquity,' 'wickedness,' etc., with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is 'lawlessness.' 1Jo 3:4. Hence the distinction made between 'sin' and 'transgression,' the latter being the infraction of a known command. From Adam to Moses man "had not sinned after the similitude of Adam's transgression," yet men had sinned and died. Ro 5:14. A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Ro 4:15; "Where no law is, there is no transgression," yet there may be sin, and it is averred that "as many as have sinned without law shall also perish without law." Ro 2:12.
The rendering of 1Jo 3:4, in the A.V., "sin is the transgression of the law," is a mistranslation. The Greek word is ??????, from ?, negative, and ?????, law. This word occurs fourteen times, and in this verse only is it translated in the A.V. 'transgression of the law.' In 2Co 6:14 it is 'unrighteousness,' and in eleven places it is rendered 'iniquity,' signifying any wickedness. Further, nomo" -->??????, from the same root, is translated 'without law' in '/1-Corinthians/9/21/type/noyes'>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 a law, will also perish without a law; and as many as have sinned under a law, will be judged by a law,
For the Law is the cause of wrath; for where there is no law there is no transgression.
Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come. But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many. read more. And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences. For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life. For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous. Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;
For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;
to those without the Law, as without the Law, being not without a law before God, but under the law of Christ, that I might gain those without the Law;
Be not strangely yoked with unbelievers; for what fellowship hath righteousness with unrighteousness? Or what communion hath light with darkness?
knowing this, that the Law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinful, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
(for that righteous man dwelling among them, in seeing and hearing tormented his righteous soul from day to day with their lawless deeds;)
Whoever committeth sin transgresseth thereby the law; for sin is a transgression of the law.
Whoever committeth sin transgresseth thereby the law; for sin is a transgression of the law.
Whoever committeth sin transgresseth thereby the law; for sin is a transgression of the law.
He that committeth sin is of the Devil; for the Devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the Devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
See Verses Found in Dictionary
but he that shall blaspheme against the Holy Spirit hath no forgiveness forever, but is exposed to everlasting sin. Because they said, He hath an unclean spirit.
God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Spirit, according to his will?
Whoever committeth sin transgresseth thereby the law; for sin is a transgression of the law.