Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
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For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false-witnessings, blasphemies:
Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned;
Consequently, there is now no condemnation to those who are 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 was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh;
Him Who knew no sin He made to be sin on our behalf, that we may become God's righteousness in Him.
But each one is tempted, when by his own desire he is drawn away and enticed. Then the desire, having conceived, brings forth sin; and sin, when completed, 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 say to you, every sin and blasphemy will be forgiven to men, but the blasphemy against the Holy Spirit shall not be forgiven. And whosoever speaks a word against the Son of Man, it shall be forgiven him; but whosoever speaks against the Holy Spirit, it shall not be forgiven, neither in this age nor in that which is to come.
Jesus answered, and said to him, "Verily, verily, I say to you, unless one be born anew, he cannot see the Kingdom of God."
as it has been written, "There is none righteous, no not one; there is none that understands; there is none that seeks after God; read more. they have all turned aside, they together became unprofitable; there is none that does good, there is not so much as one; their throat is an open sepulchre; with their tongues they used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the ways of peace have they not known; there is no fear of God before their eyes." Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God;
Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. read more. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction;
even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God;
for all sinned, and are coming short of the glory of God;
for the law works wrath; but 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 death passed unto all men, for that all sinned;
Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned;
Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned; for until the law sin was in the world, but sin is not reckoned, when there is no law:
for until the law sin was in the world, but sin is not reckoned, when there is no law:
for until the law sin was in the world, but sin is not reckoned, when there is no law: but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come.
but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come.
but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come. But not as the trespass, so also is the free gift; for, if by the trespass of the one, the many died, much more did the grace of God, and the gift by the grace of the One Man, Christ Jesus, abound to the many.
But not as the trespass, so also is the free gift; for, if by the trespass of the one, the many died, much more did the grace of God, and the gift by the grace of the One Man, Christ Jesus, abound to the many.
But not as the trespass, so also is the free gift; for, if by the trespass of the one, the many died, much more did the grace of God, and the gift by the grace of the One Man, Christ Jesus, abound to the many. And not as through one that sinned, so is the gift; for, indeed, the judgment came of one trespass unto condemnation; but the free gift came of many trespasses unto justification.
And not as through one that sinned, so is the gift; for, indeed, the judgment came of one trespass unto condemnation; but the free gift came of many trespasses unto justification.
And not as through one that sinned, so is the gift; for, indeed, the judgment came of one trespass unto condemnation; but the free gift came of many trespasses unto justification. For, if, by the trespass of the one, death reigned through the one; much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the One, Jesus Christ.
For, if, by the trespass of the one, death reigned through the one; much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the One, Jesus Christ.
For, if, by the trespass of the one, death reigned through the one; much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the One, Jesus Christ. So, then, as through one trespass, the judgment came to all men unto condemnation; so also, through one righteous act, the free gift came to all men unto justification of life.
So, then, as through one trespass, the judgment came to all men unto condemnation; so also, through one righteous act, the free gift came to all men unto justification of life.
So, then, as through one trespass, the judgment came to all men unto condemnation; so also, through one righteous act, the free gift came to all men unto 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. And the law entered, that the trespass might abound; but where sin abounded, grace did super-abound;
And the law entered, that the trespass might abound; but where sin abounded, grace did super-abound;
And the law entered, that the trespass might abound; but where sin abounded, grace did super-abound; that, as sin reigned in death, so also might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.
that, as sin reigned in death, so also might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.
knowing this, that our old man was crucified with Him, that the body of sin might be brought to nought, that we should no more be in bondage to sin;
Let not sin, therefore, reign in your mortal body, that ye should obey its desires;
Let not sin, therefore, reign in your mortal body, that ye should obey its desires;
Let not sin, therefore, reign in your mortal body, that ye should obey its desires; neither present your members to sin as instruments of unrighteousness; but present yourselves to God, as alive from the dead, and your members to God as instruments of righteousness.
neither present your members to sin as instruments of unrighteousness; but present yourselves to God, as alive from the dead, and your members to God as instruments of righteousness. For sin shall not have dominion over you; for ye are not under law, but under grace.
For sin shall not have dominion over you; for ye are not under law, but under grace.
For sin shall not have dominion over you; for ye are not under law, but under grace. What, then? May we sin, because we are not under law, but under grace? It could not be!
What, then? May we sin, because we are not under law, but under grace? It could not be! Know ye not that to whom ye present yourselves as slaves for obedience, his slaves ye are whom ye obey, whether of sin unto death, or obedience unto righteousness?
Know ye not that to whom ye present yourselves as slaves for obedience, his slaves ye are whom ye obey, whether of sin unto death, or obedience unto righteousness? But thanks be to God that, though ye were slaves of sin, ye did, however, obey from the heart that form of teaching unto which ye were delivered;
But thanks be to God that, though ye were slaves of sin, ye did, however, obey from the heart that form of teaching unto which ye were delivered;
But thanks be to God that, though ye were slaves of sin, ye did, however, obey from the heart that form of teaching unto which ye were delivered;
For, when we were in the flesh, the passions of sins, which were through the law, were working in our members to bring forth fruit to death.
For, when we were in the flesh, the passions of sins, which were through the law, were working in our members to bring forth fruit to death. But now we have been fully discharged from the law, having died to that in which we were held; so that we serve in newness of spirit, and not in oldness of the letter.
But now we have been fully discharged from the law, having died to that in which we were held; so that we serve in newness of spirit, and not in oldness of the letter. What, then, shall we say? Is the law sin? It could not be! But I had not known sin, except through law; for I would not know even coveting, if the law did not say, "You shall not covet;"
What, then, shall we say? Is the law sin? It could not be! But I had not known sin, except through law; for I would not know even coveting, if the law did not say, "You shall not covet;" but sin, taking occasion through the commandment, wrought in me all manner of coveting; for apart from law sin is dead.
but sin, taking occasion through the commandment, wrought in me all manner of coveting; for apart from law sin is dead. And I was alive apart from the law once; but, when the commandment came, sin revived, and I died.
And I was alive apart from the law once; but, when the commandment came, sin revived, and I died. And the commandment which was unto life was itself found by me to be unto death;
And the commandment which was unto life was itself found by me to be unto death; for sin, taking occasion through the commandment, thoroughly deceived me, and through it slew me.
for sin, taking occasion through the commandment, thoroughly deceived me, and through it slew me. So that the law is holy, and the command is holy and righteous and good.
So that the law is holy, and the command is holy and righteous and good. Did, then, that which is good become death to me? It could not be! But sin, that it might be shown to be sin, by working death to me through that which is good; that sin, through the commandment, might become exceedingly sinful.
Did, then, that which is good become death to me? It could not be! But sin, that it might be shown to be sin, by working death to me through that which is good; that sin, through the commandment, might become exceedingly sinful. 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 accomplish, I know not; for not what I wish, this do I practice; but what I hate, this I do.
For what I accomplish, I know not; for not what I wish, this do I practice; 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 no longer do I accomplish it, but the sin which dwells in me.
And now no longer do I accomplish it, but the sin which dwells in me. For I know that there dwells not in me, that is, in my flesh, any good; for to wish is present with me: but to do that which is good a not. read more. For the good that I wish, I do not; but the evil which I wish not, this I practice. But, if what I wish not, this I do, it is no more I that perform it, but the sin that is dwelling in me. Consequently, I find the law, that, when I wish to do good, evil is present. or I delight in the law of God after the inward man; but I see a different 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 out of the body of this death?
because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither, indeed, can it be;
but the Scripture shuts up all things under sin, that the promise by faith of Jesus Christ might be given to those who believe.
For the flesh covets against the spirit, and the spirit against the flesh; for these are contrary one to the other, that ye may not do the things which ye wish.
For the flesh covets against the spirit, and the spirit against the flesh; for these are contrary one to the other, that ye may not do the things which ye wish.
And those who are of Christ Jesus crucified the flesh with the passions and desires.
You also did He make alive, when ye were dead in your trespasses and sins,
being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardness of their hearts; who, indeed, having become without feeling, delivered themselves up to lasciviousness for the working of all uncleanness with greediness.
But each one is tempted, when by his own desire he is drawn away and enticed.
But each one is tempted, when by his own desire he is drawn away and enticed. Then the desire, having conceived, brings forth sin; and sin, when completed, brings forth death.
Then the desire, having conceived, brings forth sin; and sin, when completed, brings forth death.
Every one who commits sin commits lawlessness also; and sin is lawlessness.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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And she shall bring forth a Son, and you shall call His name Jesus; for He will save His people from their sins."
For I say to you that, unless your righteousness shall exceed that of the scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. "Ye heard that it was said to the ancients, 'You shall not kill; and whosoever kills shall be in danger of the judgment.' read more. But I say to you that every one who is angry with his brother shall be in danger of the judgment; and whosoever says to his brother Raca shall be in danger of the high-council; and whosoever shall say, O foolish one! shall be in danger of the Hell of fire. If, therefore, you are offering your gift at the altar, and there remember that your brother has ought against you, leave there your gift before the altar, and go your way, first be reconciled to your brother, and then, coming, offer your gift. Agree with your adversary quickly, while you are with him in the way; lest perhaps the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Verily I say to you, in no wise shall you come out thence, till you pay the last farthing. "Ye heard that it was said, 'You shall not commit adultery;' but I say to you, that every one who looks upon a woman, to lust after her, already committed adultery with her in his heart. "And, if your right eye is causing you to stumble, pluck it out, and cast it from you; for it is profitable for you that one of your members should perish, and not your whole body be cast into Hell. "And, if your right hand causes you to stumble, cut it off, and cast it from you; for it is profitable for you that one of your members should perish, and not your whole body go away into Hell. "And it was said, 'Whosoever shall put away his wife, let him give her a writing of divorcement;' but I say to you, that every one who puts away his wife, except on account of fornication, makes her commit adultery: and whosoever marries her when put away commits adultery. "Again ye heard that it was said to the ancients, You shall not swear falsely, but shall perform to the Lord your oaths;" but I say to you, Swear not at all; neither by Heaven, because it is God's throne; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the Great King's city; neither swear by your head, because you can not make one hair white or black. But let your speech be, 'Yes, yes;' 'No, no;' and what is more than these is of the evil one. "Ye heard that it was said, 'An eye for an eye, and a tooth for a tooth,' but I say to you, Resist not the evil man; but whosoever smites you on your right cheek, turn to him the other also; and to him who is desirous that you should be sued at the law, and to take your coat, grant your cloak also; and whosoever shall impress you to go one mile, go with him two. Give to him asking you; and from him who wishes to borrow of you turn not away. "Ye heard that it was said, 'You shall love your neighbor, and hate your enemy;' but I say to you, Love your enemies; and pray for those who persecute you; that ye may be sons of your Father Who is in Heaven; because He causeth His sun to rise on evil men and on good, and sendeth rain on the righteous and on the unrighteous. For, if ye love those who love you, what reward have ye? do not even the tax-collectors the same? And, if ye salute your brethren only, what more than others do ye? Do not even the gentiles the same? Ye, therefore, shall be perfect, as your Heavenly Father is perfect."
"Take heed that ye do not your righteousness before men, to be seen by them, otherwise at least ye have no reward with your Father Who is in Heaven. When, therefore, you are doing alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say to you, they receive their reward. read more. But, when you are doing alms, let not your left hand know what your right hand is doing, that your alms may be in secret; and your Father, Who seeth in secret, will recompense you. "And, when ye pray, ye shall not be as the hypocrites; for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen by men: verily I say to you, they have their reward. But when you pray, enter into your closet; and, having closed your door, pray to your Father Who is in secret; and your Father Who seeth in secret will recompense you. "And, when praying, use not vain repetitions, as the gentiles do; for they think that for their much speaking they shall be heard. Be not, therefore, like them; for your Father knoweth of what things ye have need before ye ask Him. Thus, therefore, pray ye: 'Our Father, Who art in Heaven, Hallowed be Thy name. Thy Kingdom come; Thy will be done, as in Heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And bring us not into temptation but deliver us from the evil one.' "For, if ye forgive men their trespasses, your Heavenly Father will also forgive you; but, if ye forgive not men their trespasses, neither will your Father forgive your trespasses. "And, when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear to men to fast. Verily I say to you, they receive their reward.
"All things, therefore, whatsoever ye wish that men should do to you, so do ye also to them; for this is the law and the prophets.
And happy is he, whosoever shall find no occasion of stumbling in Me."
Therefore, I say to you, every sin and blasphemy will be forgiven to men, but the blasphemy against the Holy Spirit shall not be forgiven.
The Son of Man will send forth His angels, and they will gather out of the Kingdom all the stumbling-blocks, and those who do iniquity;
But, turning, He said to Peter, "Get behind Me, Satan! you are a stumbling-block to Me; because you are not thinking of the things of God, but the things of men."
And whosoever receives one such little child in My name, receives Me.
And they bind heavy burdens, and lay them upon the shoulders of men; but they themselves are not willing to move them with their finger. But all their works they do with the view to be seen by men; for they make broad their phylacteries and enlarge their fringes;
But all their works they do with the view to be seen by men; for they make broad their phylacteries and enlarge their fringes; and they love the first place in the feasts, and the front seats in the synagogues,
and they love the first place in the feasts, and the front seats in the synagogues, and the salutations in the marketplaces, and to be called by men 'Rabbi.'
and the salutations in the marketplaces, and to be called by men 'Rabbi.' But be not ye called Rabbi; for One is your Teacher, and all ye are brethren. read more. And call no one your father on the earth; for One is your Father, the Heavenly. Neither be ye called leaders; because One is your Leader, the Christ. But the greater of you shall be your minister. And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted. "But woe to you, scribes and Pharisees, hypocrites! because you shut up the Kingdom of Heaven against men; for ye do not enter, neither do ye suffer those who are entering in to enter. OMITTED TEXT. "Woe to you, scribes and Pharisees, hypocrites! because ye compass sea and land to make one proselyte; and, when he is made such, ye make him a son of Hell twofold more than yourselves. "Woe to you, blind guides, who say, 'Whosoever swears by the temple, it is nothing; but whosoever swears by the gold of the temple, he is a debtor!' Fools, and blind! for which is greater??he gold or the temple that sanctified the gold? 'And whosoever swears by the altar, it is nothing; but whosoever swears by the gift that is upon it, is a debtor!' Ye blind! for which is greater??he gift or the altar that sanctifies the gift? He, therefore, who swears by the altar swears by it and by all things on it; and he who swears by the temple swears by it and by Him dwelling therein; and he who swears by Heaven swears by the throne of God and by Him sitting thereon. "Woe to you scribes and Pharisees, hypocrites! because ye pay tithe of mint and anise and cummin; and have omitted the weightier things of the law??he judgment, and the mercy, and the faith; but these it was proper to have done, and those not to have omitted. Blind guides! straining out the gnat, and swallowing the camel! "Woe to you scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and the dish; but within they are full from extortion and excess! Blind Pharisees! cleanse first the inside of the cup and of the dish, that its outside also may become clean. "Woe to you scribes and Pharisees, hypocrites! because ye are like white-washed sepulchres, which outwardly, indeed, appear beautiful, but within are full of bones of the dead and of all uncleanness. So ye also outwardly, indeed, appear righteous to men; but within ye are full of hypocrisy and lawlessness.
The Son of Man, indeed, goeth, as it has been written of Him, but woe to that man by whom the Son of Man is betrayed! It were good for him, if that man had never been born!"
John came, who was immersing in the wilderness, and preaching the immersion of repentance unto remission of sins.
but whosoever blasphemes against the Holy Spirit has no forgiveness forever, but is guilty of an eternal sin;
And He said to them, "Well do ye reject the commandment of God, that ye may hold your tradition!
And whosoever shall cause to stumble one of these little ones, who believe, it were better for him, if a great millstone were hanged about his neck, and he were cast into the sea.
And in His teaching He said, "Beware of the scribes, who wish to walk about in long robes and have salutations in the marketplaces,
"No one, having lighted a lamp, puts it in a cellar, or under a measure, but on a lamp-stand, that those who enter may see the light. The lamp of your body is your eye. When your eye is sound, your whole body also is full of light; but, when it is evil, your body also is dark. read more. Take heed, therefore, lest the light in you be darkness. If, therefore, your whole body be full of light, not having any part dark, it shall be wholly light, as when the lamp, with its bright shining, illuminates you." Now, as He spake, a Pharisee asks Him to dine with him; and, entering, He reclined at table. And the Pharisee, seeing it, marvelled that He was not first immersed before breakfast. But the Lord said to him, "Now ye, the Pharisees, cleanse the outside of the cup and the dish; but your inward part is full of extortion and wickedness. Senseless ones! Did not He who made the outside make the inside also? But give as alms the things within; and, behold, all things are clean to you. "But woe to you Pharisees! because ye tithe the mint, and the rue, and every herb; but ye pass by judgment and the love of God. Now these things it was needful to do, and not to leave those undone. "Woe to you Pharisees! because ye love the first seats in the synagogues, and the salutations in the marketplaces!
"Woe to you Pharisees! because ye love the first seats in the synagogues, and the salutations in the marketplaces! Woe to you! because ye are as the unobserved tombs; and the men, walking over them, know it not."
And every one who shall say a word against the Son of Man, it shall be forgiven him; but to him who blasphemes against the Holy Spirit, it shall not be forgiven.
It were profitable for him, if a millstone were placed about his neck, and he thrown into the sea, rather than that he should cause one of these little ones to stumble.
And, while all the people were hearing, He said to the disciples,
To you first, God, having raised up His Child, sent Him forth, blessing you, in turning away every one of you from your iniquities."
This One God exalted as a Prince and Savior, with His right hand, to give repentance to Israel, and remission of sins.
And, having heard these things, they were silent, and glorified God, saying, "Then, to the gentiles also God gave repentance unto life."
Does this happiness, therefore, come upon the circumcision, or upon the uncircumcision also? For we say, "Faith was reckoned to Abraham for righteousness."
For the earnest longing of the creation is waiting for the revelation of the sons of God. For the creation was made subject to vanity, not of choice, but by reason of Him Who subjected it, in hope read more. that the creation itself also will be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation is groaning and travailing in pain together until now;
Wherefore? because they sought it not by faith, but as it were by works. They stumbled at the Stone of stumbling;
For no one of us lives to himself, and no one dies to himself.
but we preach Christ crucified; to the Jews, a stumbling-block, and to the gentiles foolishness;
But I, brethren, if I still preach circumcision, why am I still persecuted? then the stumbling-block of the cross has been done away!
Let no one, when tempted, say, "I am tempted from God"; for God cannot be tempted with evils, and He Himself tempteth no one.
Every good gift, and every perfect gift is from above, coming down from the Father of the lights, with Whom there is no variableness or shadow cast by turning.
If, however, ye fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," ye do well;
and "a stone of stumbling, and rock of offense"; who stumble, being disobedient to the word, 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/worrell'>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 sinned without law shall also perish without law; and as many as sinned under law shall be judged by law;
for the law works wrath; but where there is no law, there is no transgression.
but yet death reigned from Adam until Moses even over those who sinned not after the likeness of Adam's transgression, who is a type of Him Who was to come. But not as the trespass, so also is the free gift; for, if by the trespass of the one, the many died, much more did the grace of God, and the gift by the grace of the One Man, Christ Jesus, abound to the many. read more. And not as through one that sinned, so is the gift; for, indeed, the judgment came of one trespass unto condemnation; but the free gift came of many trespasses unto justification. For, if, by the trespass of the one, death reigned through the one; much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the One, Jesus Christ. So, then, as through one trespass, the judgment came to all men unto condemnation; so also, through one righteous act, the free gift came to all men unto 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. And the law entered, that the trespass might abound; but where sin abounded, grace did super-abound;
For, what was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh;
to those without law, as without law (not being without law to God, but under law to Christ), that I might gain those without law.
Become not unequally yoked with unbelievers; for what fellowship have righteousness and lawlessness? And what communion has light with darkness?
knowing this, that law is not enacted for a righteous man, but for lawless and unruly ones, for ungodly and sinful, for unholy and profane, for patricides, and matricides, for man-slayers,
(for this righteous man, dwelling among them, in seeing and hearing, was torturing his righteous soul from day to day with their lawless deeds):
Every one who commits sin commits lawlessness also; and sin is lawlessness.
Every one who commits sin commits lawlessness also; and sin is lawlessness.
Every one who commits sin commits lawlessness also; and sin is lawlessness.
He that commits sin is of the Devil; because the Devil sins from the beginning. To this end was the Son of God manifested, that He might destroy the works of the Devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
See Verses Found in Dictionary
but whosoever blasphemes against the Holy Spirit has no forgiveness forever, but is guilty of an eternal sin; because they said, 'He hath an unclean spirit.'"
God testifying with them, both with signs and wonders and manifold miracles, and distributions of the Holy Spirit, according to His will?
Every one who commits sin commits lawlessness also; and sin is lawlessness.