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 from the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies:
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
THERE is no condemnation therefore to those in Christ Jesus; for the law of the spirit of life in Christ Jesus made me free from the law of sin and death. read more. For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,
For he made him who knew no sin to be sin for us, that we might become God's righteousness in him.
But every one is tempted when he is drawn away by his desires, and enticed; then the desire taking effect produces sin, and sin being finished brings forth death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
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Therefore, I tell you, every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven men. And if one speaks a word against the Son of man it shall be forgiven him; but if one speaks against the Holy Spirit it shall not be forgiven him either in this life or in that to come.
Jesus answered and said to him, I tell you most truly, unless one has been born again he cannot see the kingdom of God.
as it is written, There is none righteous not one, there is none that understands, there is none that seeks God; read more. all have turned aside, they have together become unprofitable; there is no one that does good, there is not even one; their throat is an opened tomb, with their tongues they practise deceit, the poison of asps is under their lips. Their mouth is full of cursing and bitterness. Their feet are swift to shed blood, destruction and misery are in their ways, and the way of peace they have not known. There is no fear of God before their eyes. But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God.
But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God. Wherefore by the works of the law there shall no flesh be justified is his sight, for by the law there is an acknowledgment of sin. read more. BUT now God's righteousness has been made manifest without the law, being testified to by the law and the prophets, but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference;
but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference; for all have sinned and come short of the glory of God,
for all have sinned and come short of the glory of God,
For the law produces wrath; for where there is no law there is no transgression.
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come; but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many;
but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many;
but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many; and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance;
and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance;
and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance; for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous.
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous.
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous. For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant,
For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant,
For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant, that as sin reigned in death, so the grace shall reign through righteousness in life eternal through Jesus Christ our Lord.
that as sin reigned in death, so the grace shall reign through righteousness in life eternal 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 should no longer serve sin;
Let not sin therefore reign in your mortal bodies, to obey its desires,
Let not sin therefore reign in your mortal bodies, to obey its desires,
Let not sin therefore reign in your mortal bodies, to obey its desires, neither present your members as instruments of wickedness to sin, but present yourselves to God as living from the dead, and your members as instruments of righteousness to God.
neither present your members as instruments of wickedness to sin, but present yourselves to God as living from the dead, and your members as instruments of righteousness to God. For sin shall not have a Lordship over you; for you are not under the law but under the grace.
For sin shall not have a Lordship over you; for you are not under the law but under the grace.
For sin shall not have a Lordship over you; for you are not under the law but under the grace. What then? Shall we sin because we are not under the law but under the grace? By no means.
What then? Shall we sin because we are not under the law but under the grace? By no means. Know you not that to whom you present yourselves servants for obedience, his servants you are whom you obey, whether of sin in death or of obedience in righteousness?
Know you not that to whom you present yourselves servants for obedience, his servants you are whom you obey, whether of sin in death or of obedience in righteousness? But thanks be to God that you were servants of sin, but obeyed from the heart the form of teaching in which you were instructed,
But thanks be to God that you were servants of sin, but obeyed from the heart the form of teaching in which you were instructed,
But thanks be to God that you were servants of sin, but obeyed from the heart the form of teaching in which you were instructed,
For when we were in the flesh, the sinful affections operated through the law in our members to bear fruit to death;
For when we were in the flesh, the sinful affections operated through the law in our members to bear fruit to death; but now we are released from the law by which we were held having died, that we should serve [God] in newness of spirit, not in the old age of a writing.
but now we are released from the law by which we were held having died, that we should serve [God] in newness of spirit, not in the old age of a writing. What shall we say then? Is the law sin? By no means. On the contrary I knew not sin except through the law; for I had not known inordinate desire, unless the law had said, You shall not desire inordinately.
What shall we say then? Is the law sin? By no means. On the contrary I knew not sin except through the law; for I had not known inordinate desire, unless the law had said, You shall not desire inordinately. But Sin having taken occasion through the commandment wrought in me every inordinate desire; for without the law sin was dead.
But Sin having taken occasion through the commandment wrought in me every inordinate desire; for without the law sin was dead. And I was alive without the law once, but when the commandment came, sin revived, and I died,
And I was alive without the law once, but when the commandment came, sin revived, and I died, and the commandment which was for life was found to be for death.
and the commandment which was for life was found to be for death. For sin having taken occasion through the commandment deceived me, and through it killed me.
For sin having taken occasion through the commandment deceived me, and through it killed me. The law therefore is holy, and the commandment holy and righteous and good.
The law therefore is holy, and the commandment holy and righteous and good. Did then that which is good become death to me? By no means, but sin; that sin might be made manifest, producing death to me through that which is good, that sin might become exceedingly sinful through the commandment.
Did then that which is good become death to me? By no means, but sin; that sin might be made manifest, producing death to me through that which is good, that sin might become exceedingly sinful through the commandment. For we know that the law is spiritual; but I am carnal, sold under sin.
For we know that the law is spiritual; but I am carnal, sold under sin. For what I do this I approve not; for I do not what I wish, but what I hate, this I do.
For what I do this I approve not; for I do not what I wish, but what I hate, this I do. But if what I wish not this I do, I consent to the law that it is good;
But if what I wish not this I do, I consent to the law that it is good; and now I no longer do it, but the sin that dwells in me.
and now I no longer do it, but the sin that dwells in me. For I know that in me, that is in my flesh, there dwells no good. For to wish is present with me, but to do the good is not; read more. for the good which I wish I do not, but the evil which I wish not this I do. But if what I wish not this I do, I no longer do it, but sin which dwells in me. I find therefore the law, that when I wish to do good evil is present with me; for I consent to the law of God as to my inward man, [my soul], but I see another law in my members warring against the law of my mind, and making me captive to the law of sin which is in my members. Miserable man that I am; who will deliver me from the body of this death?
Because the minding of the flesh is enmity against God; for it is not subject to the law of God; for it can not be.
but the Scripture has shut up all under sin, that the promise of the faith of Jesus Christ may be given to them that believe.
For the flesh desires against the Spirit, and the Spirit against the flesh; and these are opposed one to another, so that you do not what you wish.
For the flesh desires against the Spirit, and the Spirit against the flesh; and these are opposed one to another, so that you do not what you wish.
And the [subjects] of Christ Jesus have crucified the flesh with its affections and desires.
And you being dead in trespasses and sins,??2 in which you formerly walked according to the life of this world, according to the ruler of the power of the air, the spirit which now operates in the children of disobedience,
with their understandings darkened, alienated from the life of God on account of the ignorance which is in them, on account of the hardness of their hearts, who being without feeling have given themselves up to lewdness, to commit every impurity with greediness.
But every one is tempted when he is drawn away by his desires, and enticed;
But every one is tempted when he is drawn away by his desires, and enticed; then the desire taking effect produces sin, and sin being finished brings forth death.
then the desire taking effect produces sin, and sin being finished brings forth death.
Every one that commits sin commits also wickedness, and sin is wickedness.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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and she shall bear a son, and you shall call his name Jesus, for he shall save his people from their sins.
For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees, you shall by no means enter into the kingdom of heaven. You have heard that it was said by the ancients, You shall not kill; and whoever kills shall be subject to the judgment. read more. But I tell you, that every one who is angry with his brother shall be subject to the judgment; and whoever says to his brother, Worthless fellow, shall be subject to the Sanhedrim; and whoever says, You fool, shall be subject to the hell of fire. If, therefore, you offer your gift on the altar, and there remember that your brother has any thing against you, leave there your gift before the altar, and go and first be reconciled to your brother, and then come and offer your gift. Agree with your accuser quickly, while you are with him in the way, lest the accuser deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. I tell you truly, you shall not go out thence till you have paid the last quadrans [4 mills]. You have heard that it was said, You shall not commit adultery; but I tell you, that every one who looks on a woman to desire her inordinately, has already committed adultery with her in his heart. But if your right eye offends you, pluck it out and cast it from you; for it is better for you that one of your members should perish, and not that your whole body should be cast into hell. And if your right hand offends you, cut it off and cast it from you; for it is better for you that one of your members should perish, and not that your whole body should go into hell. And it was said, Whoever would put away his wife, let him give her a bill of divorcement. But I tell you, that whoever puts away his wife, except for adultery, causes her to commit adultery; and whoever marries her that is put away, commits adultery. Again, you have heard that it was said by the ancients, You shall not swear falsely, but shall perform to the Lord your oaths. But I tell you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool, nor by Jerusalem, for it is the city of the great King; nor swear by your head, for you cannot make one hair white or black. But let your speech be, yes, yes, and no, no; for any thing more than this is evil. You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I tell you not to resist the evil man; but whoever shall strike you on the right cheek, turn to him the other also; and if a man wishes to have a law suit with you, and take away your coat, let him have your cloak also; and whoever shall compel you to go one mile, go two miles with him. Give to him that asks, and from him that would borrow of you turn not away. You have heard that it was said, You shall love your neighbor, and hate your enemy. But I tell you, Love your enemies, and pray for those that persecute you; that you may be children of your Father in heaven; for he causes his sun to rise on the evil and the good, and rains on the just and unjust. For if you love those that love you, what reward have you? Do not the publicans the same? And if you salute your brothers only, what do you do more than [others]? Do not the gentiles also do the same? Be therefore perfect, as your heavenly Father is perfect.
But take heed not to perform your righteousness before men, to be seen by them; otherwise indeed, you have no reward from your Father in heaven. When, therefore, you give in charity, sound not a trumpet before you, as the hypocrites do, in the synagogues and in the streets, that they may be glorified by men. I tell you truly, they have their reward. read more. But when you give in charity let not your left hand know what your right hand does, that your charity may be in secret; and your Father who sees in secret shall reward you. And when you pray, be not like the hypocrites; for they love to pray standing in the synagogues, and at the corners of the streets, that they may be seen by men. I tell you truly, they have their reward. But when you pray enter into your private room, and having shut your door pray to your Father who is in secret; and your Father who sees in secret shall reward you. And when you pray use not vain repetitions, as the gentiles do; for they think they shall be heard for their much speaking. Be not, therefore, like them; for your Father knows what you need before you ask him. Pray, therefore, thus; Our Father in heaven, hallowed be thy name; thy kingdom come; thy will be done, as in heaven, so on earth; give us to-day our essential bread, and forgive us our debts as we forgive our debtors; and bring us not into trial, but deliver us from evil. For if you forgive men their offenses, your heavenly Father will forgive you; but if you forgive not men, neither will your Father forgive your offenses. And when you fast, be not like the hypocrites, of a sad countenance; for they disfigure their faces that they may appear to men to fast. I tell you truly, they have their reward.
All things, therefore, which you wish men to do to you, do also thus to them; for this is the law and the prophets.
and blessed is he that is not offended with me.
Therefore, I tell you, every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven men.
The Son of man will send his angels, and they shall collect out of his kingdom all offenses, and all that commit wickedness,
But he turned and said to Peter, Get behind me, Satan! You are an offense to me! For you regard not the things of God, but those of men.
and whoever receives one such little child in my name, receives me;
but bind heavy burdens and put them on the shoulders of men, but will not move them with their finger. And they do all their works to be seen by men. For they make broad their prayer fillets, and enlarge the fringes,
And they do all their works to be seen by men. For they make broad their prayer fillets, and enlarge the fringes, and love the first tables at feasts, and the first seats in the synagogues,
and love the first tables at feasts, and the first 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 do not you be called Rabbi; For one is your teacher, and you are all brothers. read more. And call no man your father on the earth, for one is your heavenly Father. Neither be called leaders, for one is your leader, the Christ. But the greatest of you shall be your servant, and whoever exalts himself shall be humbled, and he that humbles himself shall be exalted. But woe to you scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven before men; for you enter not into it, neither do you suffer those entering to go in. (Added verse not retained in Sawyer) Woe to you scribes and Pharisees, hypocrites! For you compass the sea and the dry land to make one proselyte; and when he is gained you make him twice as much a child of hell as yourselves. Woe to you blind guides, who say, Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is bound. Fools and blind! for which is greater, the gold, or the temple which sanctifies the gold? If a man swears by the altar, it is nothing; but if be swears by the gift which is on it, he is bound. Fools and blind! For which is greater, the gift, or the altar which sanctifies the gift? He then that swears by the altar, swears by it, and by all things on it; and he that swears by the temple, swears by it, and by him that inhabits it; and he that swears by heaven, swears by the throne of God, and by him that sits on it. Woe to you scribes and Pharisees, hypocrites! For you tithe mint, and anise, and cummin, and have neglected the weightier matters of the law, justice, mercy, and faith. These you ought to do, and not neglect the others. Blind guides! who strain out a gnat and swallow down a camel. Woe to you scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and platter, but within they are full of plunder and excess. Blind Pharisee! cleanse first that which is in the cup and platter, that its outside may be clean also. Woe to you scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which appear fair without, but within are full of the bones of the dead and of all impurity. So also you on the outside appear just to men, but within you are full of hypocrisy and wickedness.
The Son of man goes indeed, as it is written of him, but woe to that man by whom the Son of man is betrayed! it would be good for him if that man had not been born.
John baptized in the wilderness, preaching the baptism of a change of mind for the forgiveness of sins.
but whoever blasphemes against the Holy Spirit shall never have forgiveness, but is the subject of an eternal mistake;
And he said to them, Well do you reject the commandment of God, to keep your tradition;
And whoever shall offend one of the little ones having faith, it would be better for him if a millstone was put about his neck and he was cast into the sea.
And he said to them in his teaching, Beware of the scribes who desire to walk in long robes, and desire salutations in the markets,
No one lights a candle and puts it in a secret place, or under a modius [1.916 gallon measure], but on a candlestick, that all who go in may see the light. The light of the body is the eye; when, therefore, your eye is sound, your whole body is light; but when your eye is evil, your whole body is dark. read more. See, therefore, that the light which is in you be not darkness. If, therefore, your whole body is light, not having any part dark, the whole will be light, as when a candle lights you clearly. And when he was speaking, a certain Pharisee asked him to breakfast with him; and he went in and immediately sat down. And the Pharisee seeing him, wondered that he was not first baptized before breakfast. And the Lord said to him, Now you Pharisees cleanse the outside of the cup and plate, but your inside is full of plunder and wickedness. Senseless men! did not he that made the outside make also the inside? But give the things within in charity, and behold, all things are pure to you. But woe to you, Pharisees! for you tithe mint, and rue, and every kind of plant, and omit justice and the love of God. These things you ought to do, and not to omit those. Woe to you, Pharisees! for you love the first seat in the synagogues, and salutations in the markets.
Woe to you, Pharisees! for you love the first seat in the synagogues, and salutations in the markets. Woe to you! for you are like concealed tombs; and men walk over them and know it not.
And every one that speaks a word against the Son of man shall have forgiveness; but he that blasphemes against the Holy Spirit shall not be forgiven.
it would be profitable for him if a millstone was placed around his neck, and he was cast into the sea, rather than that he should offend one of these little ones.
And in the hearing of all the people he said to them,
God having raised up his servant has sent him to you first, to bless you by turning each [one of you] from your evil ways.
him has God exalted, a Prince and Saviour at his right hand, to give a change of mind to Israel and the forgiveness of sins.
And hearing these things they were silent, and glorified God, saying, Then to the gentiles also has God indeed given the change of mind to life.
Is this blessedness then on the circumcision? or also on the uncircumcision? [Also on the uncircumcision.] For we say that faith was accounted to Abraham for righteousness.
For the earnest expectation of the creation waits for the revelation of the sons of God. For the creation was subjected to a perishable condition, not willingly, but by him that subjected it, in hope read more. that the same creation will be delivered from the servitude of destruction and [brought] into the glorious liberty of the sons of God. For we know that all the creation groans and is in pain till now;
For what reason? Because they are not of faith, but as it were of works of the law; for they stumbled at the stone of stumbling,
For no one of us lives for himself; and no one dies for himself;
we preach Christ crucified, to the Jews indeed an offense, and to the gentiles foolishness,
And I, brothers, if I preach circumcision, why am I yet persecuted? Then has the offense of the cross ceased.
Let no tempted one say, I am tempted by God; for God is not subject to temptation by evils, and he tempts no one.
All good giving, and every perfect gift, comes down from above, from the Father of lights, with whom there is no change or shadow of turning.
If you keep indeed the royal law according to the Scripture, You shall love your neighbor as yourself, you do well;
and a stone of stumbling and rock of offense, who stumble at the word, being disobedient, to which also they were appointed.
Morish
Sin.
There are many different words both in the O.T. and N.T. signifying 'sin,' 'iniquity,' 'wickedness,' etc., with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is 'lawlessness.' 1Jo 3:4. Hence the distinction made between 'sin' and 'transgression,' the latter being the infraction of a known command. From Adam to Moses man "had not sinned after the similitude of Adam's transgression," yet men had sinned and died. Ro 5:14. A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Ro 4:15; "Where no law is, there is no transgression," yet there may be sin, and it is averred that "as many as have sinned without law shall also perish without law." Ro 2:12.
The rendering of 1Jo 3:4, in the A.V., "sin is the transgression of the law," is a mistranslation. The Greek word is ??????, from ?, negative, and ?????, law. This word occurs fourteen times, and in this verse only is it translated in the A.V. 'transgression of the law.' In 2Co 6:14 it is 'unrighteousness,' and in eleven places it is rendered 'iniquity,' signifying any wickedness. Further, nomo" -->??????, from the same root, is translated 'without law' in '/1-Corinthians/9/21/type/sawyer'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
See Verses Found in Dictionary
For as many as have sinned without the law shall perish without the law, and as many as have sinned with the law shall be judged by the law,??13 for not the hearers of the law are righteous with God, but the doers of the law shall be justified;
For the law produces wrath; for where there is no law there is no transgression.
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come; but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many; read more. and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance; for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous. For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant,
For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,
to those without law, as without law, being not without law to God, but with law to Christ, that I might gain those without law;
Be not unequally yoked with unbelievers; for what participation has righteousness with wickedness? or what communion has light with darkness?
knowing this, that a law is not made for a righteous man, but for the wicked and disorderly, the impious and sinful, the unholy and profane, murderers of fathers and murderers of mothers and murderers of their fellow-men,
Every one that commits sin commits also wickedness, and sin is wickedness.
Every one that commits sin commits also wickedness, and sin is wickedness.
Every one that commits sin commits also wickedness, and sin is wickedness.
he that commits sin is of the devil, for the devil sinned from the beginning. For this was the Son of God manifested, to 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 whoever blasphemes against the Holy Spirit shall never have forgiveness, but is the subject of an eternal mistake; because they said, He has an impure spirit.
God bearing them witness with signs and prodigies, and various mighty works and gifts of the holy Spirit, according to his will.
Every one that commits sin commits also wickedness, and sin is wickedness.