|What Scripture says about|
Also see: The Curse, Evil Doers, Iniquity, Sin Offering, Wicked, wickedness
Requires: correction, discipline, punishment, repentance, the Gospel, Mercy, Salvation
Scriptures | Easton's Bible Dictionary | Smith's Bible Dictionary | International Standard Bible Encyclopedia | Thompson Chain Reference
|SIN, Sinning mentioned in scriptures [BibleGateway Search]|
Cross Reference Bible links:
Gen 4:7, Romans 6:14, Jude 1:11
Sin - Old Covenant
GENESIS 4:7 (sin), 13:13 (sinning), 15:16 (sin), 18:20, 20:6, 31:36, 39:9, 42:22, 50:17 | EXODUS 9:27, 9:34, 10:16-17, 20:5, 20:20, 23:33, 32:21, 32:30-34, 34:7, 9 | LEVITICUS 4:2-3 ... and more from Bible Gateway...
Sin, Sinners - New Covenant (Matthew)MATTHEW 1:21, 3:6, 5:29-30, 6:14-15, 9:2,5-6,10-11, 9:13, 11:19, 12:31, 13:41, 18:6-9, 18:15,21, 23:32, 26:28, 26:45, 27:4
Sin Offering - Old Testament More infoEXODUS 29:14, 29:36, 30:10 | LEVITICUS 4:3, 4:8, 4:14, 4:20-35, 5:6-15, 6:17, 6:24-25, 6:30, 7:7, 7:37-38, 8:2, 8:14, 9:2-3, 9:7-8,10,15, 9:22, 10:16-17,19, 12:6,8, 14:13,19,22,31, 15:15,30, 16:3,5-6,9,11,15,25,27, (19:22), 23:19 | NUMBERS 6:11,14,16, 7:16 et al, and more from Bible Gateway
Sin Offering - Gospel viewPSALM 40:6 | ROMANS 8:3 | HEBREWS 10:6,8, 13:11 |
Sinites - GENESIS 10:17
Desert of Sin - EXODUS 16:1, 17:1 | NUMBERS 33:11-12 |
- Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Romans 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 (Romans 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 (Romans 6:12-17; Galatians 5:17; James 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 (Genesis 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 (Romans 5:12-21; 1 Corinthians 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,
It is called "sin" (Romans 6:12,14,17; 7:5-17), the "flesh" (Galatians 5:17,24), "lust" (James 1:14,15), the "body of sin" (Romans 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Ephesians 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 (Romans 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 (Ephesians 2:1; 1 John 3:14).
- (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.
The doctrine of original sin is proved,
- From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1 Kings 8:46; Isaiah 53:6; Psalms 130:3; Romans 3:19,22,23; Galatians 3:22).
- 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; Genesis 6:5,6).
- From its early manifestation (Psalms 58:3; Proverbs 22:15).
- It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2co 5:17).
- From the universality of death (Romans 5:12-20).
Various kinds of sin are mentioned,
- "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Psalms 19:13).
- "Secret", i.e., hidden sins (19:12); sins which escape the notice of the soul.
- "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Matthew 12:31,32; 1 John 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 (Ezekiel 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.
|SIN (city of) [SBD]|
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) 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. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) 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.
|SIN (Wilderness of) (SBD)|
a tract of the wilderness which the Israelites reached after leaving the encampment by the Red Sea. (Numbers 33:11,23) Their next halting-place, (Exodus 16:1; 17:1) was Rephidim, probably the Wady Feiran [REPHIDIM]; on which supposition it would follow that Sin must lie between that way and the coast of the Gulf of Suez, and of course west of Sinai. In the wilderness of Sin the manna was first gathered, and those who adopt the supposition that this was merely the natural product of the tarfa bush find from the abundance of that shrub in Wady es-Sheikh , southeast of Wady Ghurundel , a proof of local identity.
|SIN offering (SBD) More information|
The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacrifices. The nature of that difference is still a subject of great controversy. We find that the sin offerings were --1. Regular.
- (a) For the whole people, at the New Moon, Passover, Pentecost, Feast of Trumpets and Feast of Tabernacles, (Numbers 28:15-29; 38:1) ... besides the solemn offering of the two goats on the Great Day of Atonement. Levi 16
- (B) For the priests and Levites at their consecration, (Exodus 29:10-14,36) besides the yearly sin offering (a, bullock) for the high priest on the Great Day of Atonement. (Leviticus 16:2)
Special.For any sin of "ignorance" and the like recorded in Levi 4 and 5. It is seen that in the law most of the sins which are not purely ceremonial are called sins of "ignorance," see (Hebrews 9:7) and in Numb 15:30 it is expressly said that while such sins call be atoned for by offerings, "the soul that doeth aught presumptuously " (Heb. with a high hand ) "shall be cut off from among his people." "His iniquity shall he upon him." Comp. (Hebrews 10:20) But here are sufficient indications that the sins here called "of ignorance" are more strictly those of "negligence" or "frailty" repented of by the unpunished offender, as opposed to those of deliberate and unrepentant sin.
It is clear that two classes of sacrifices, although distinct, touch closely upon each other. It is also evident that the sin offering was the only regular and general recognition of sin in the abstract and accordingly was for more solemn and symbolical in itís ceremonial; the trespass offering was confined to special cases, most of which related to the doing of some material damage, either to the holy things or to man.
Josephus declares that the sin offering is presented by those "who fall into sin in ignorance." and the trespass offering by "one who has sinned and is conscious of his sin. But has no one to convict him thereof."
Without attempting to decide so difficult and so controverted a question, we may draw the following conclusions.First, that the sin offering was for the more solemn and comprehensive of the two sacrifices.In considering this subject, it must be remembered that the sacrifices of the law had a temporal as well as a spiritual significance and effect. They restored the sin offender to his place in the commonwealth of Israel; they were therefore an atonement to the King of Israel for the infringement of his law.
Secondly, that the sin offering looked more to the guilt of the sin done, irrespective of its consequences, while the trespass offering looked to the evil consequences of sin, either against the service of God or against man, and to the duty of atonement, as far as atonement was possible.
Thirdly, that in the sin offering especially we find symbolized the acknowledgment of sinfulness as inherent in man, and of the need of expiation by sacrifice to renew the broken covenant between man and God.
SIN (1)8. Sin a Positive Force:(chaTTa'th, "a missing," `awon, "perversity]" pesha`, "transgression," ra`, "evil," etc.; hamartano, "miss the mark," parabasis, "transgression" with a suggestion of violence, adikia, "injustice," "unrighteousness"):1. Sin as Disobedience:
1. Sin as Disobedience
12. Life in Christ
14. ForgivenessA fairly exact definition of sin based on Biblical data would be that sin is the transgression of the law of God (1 John 3:4). Ordinarily, sin is defined simply as "the transgression of the law," but the idea of God is so completely the essential conception of the entire Biblical revelation that we can best define sin as disobedience to the law of God. It will be seen that primarily sin is an act, but from the very beginning it has been known that acts have effects, not only in the outward world of things and persons, but also upon him who commits the act.2. Affects the Inner Life:Hence, we find throughout the Scriptures a growing emphasis on the idea of the sinful act as not only a fact in itself, but also as a revelation of an evil disposition on the part of him who commits the act (Genesis 6:5).3. Involves All Men:Then also there is the further idea that deeds which so profoundly affect the inner life of an individual in some way have an effect in transmitting evil tendencies to the descendants of a sinful individual (Psalms 51:5-6; Ephesians 2:3). See HEREDITY ; TRADITION . Hence, we reach shortly the conception, not only that sin is profoundly inner in its consequences, but that its effects reach outward also to an extent which practically involves the race. Around these various items of doctrine differing systems of theology have sprung up.4. The Story of the Fall:Students of all schools are agreed that we have in the Old Testament story of the fall of Adam an eternally true account of the way sin comes into the world (Genesis 3:1-6). The question is not so much as to the literal historic matter-of-factness of the narrative, as to its essentially psychological truthfulness. The essential thought of the narrative is that both Adam and Eve disobeyed an express command of God. The seductiveness of temptation is nowhere more forcefully stated than in this narrative. The fruit of the tree is pleasant to look upon; it is good to eat; it is to be desired to make one wise; moreover, the tempter moves upon the woman by the method of the half truth (see ADAM IN THE OLD TESTAMENT ). God had said that disobedience to the command would bring death; the tempter urged that disobedience would not bring death, implying that the command of God had meant that death would immediately follow the eating of the forbidden fruit. In the story the various avenues of approach of sin to the human heart are graphically suggested, but after the seductiveness of evil has thus been set forth, the fact remains that both transgressors knew they were transgressing (Genesis 3:2 f). Of course, the story is told in simple, naive fashion, but its perennial spiritual truth is at once apparent. There has been much progress in religious thinking concerning sin during the Christian ages, but the progress has not been away from this central conception of willful disobedience to the law of God.5. The Freedom of Man:In this early Biblical account there is implicit the thought of the freedom of man. The idea of transgression has sometimes been interpreted in such wise as to do away with this freedom. An unbiased reading of the Scriptures would, with the possible exception of some passages which designedly lay stress on the power of God (Romans 8:29-30), produce on the mind the impression that freedom is essential to sin. Certainly there is nothing in the account of the Old Testament or New Testament narratives to warrant the conception that men are born into sin by forces over which they have no control. The argument of the tempter with the woman is an argument aimed at her will. By easy steps, indeed, she moves toward the transgression, but the transgression is a transgression and nothing else. Of course, the evil deed is at once followed by attempts on the part of the transgressors to explain themselves, but the futility of the explanations is part of the point of the narrative. In all discussion of the problem of freedom as relating to sin, we must remember that the Biblical revelation is from first to last busy with the thought of the righteousness and justice and love of God (Genesis 6:9 tells us that because of justice or righteousness, Noah walked with God). Unless we accept the doctrine that God is Himself not free, a doctrine which is nowhere implied in the Scripture, we must insist that the condemnation of men as sinful, when they have not had freedom to be otherwise than sinful, is out of harmony with the Biblical revelation of the character of God. Of course this does not mean that a man is free in all things. Freedom is limited in various ways, but we must retain enough of freedom in our thought of the constitution of men to make possible our holding fast to the Biblical idea of sin as transgression. Some who take the Biblical narrative as literal historical fact maintain that all men sinned in Adam (see IMPUTATION ,III , 1). Adam may have been free to sin or not to sin, but, "in his fall we sinned all." We shall mention the hereditary influences of sin in a later paragraph; here it is sufficient to say that even if the first man had not sinned, there is nothing in our thought of the nature of man to make it impossible to believe that the sinful course of human history could have been initiated by some descendant of the first man far down the line.6. A Transgression against Light:The progress of the Biblical teaching concerning sin also would seem to imply that the transgression of the law must be a transgression committed against the light (Acts 17:30; 1 Timothy 1:13). To be sinful in any full sense of the word, a man must know that the course which he is adopting is an evil course. This does not necessarily mean a full realization of the evil of the course. It is a fact, both of Biblical revelation and of revelation of all times, that men who commit sin do not realize the full evil of their deeds until after the sin has been committed (2 Samuel 12:1-13). This is partly because the consequences of sin do not declare themselves until after the deed has been committed; partly also because of the remorse of the conscience; and partly from the humiliation at being discovered; but in some sense there must be a realization of the evil of a course to make the adoption of the course sinful. E.g. in estimating the moral worth of Biblical characters, especially those of earlier times, we must keep in mind the standards of the times in which they lived. These standards were partly set by the customs of the social group, but the customs were, in many cases, made sacred by the claim of divine sanction. Hence, we find Biblical characters giving themselves readily to polygamy and warfare. The Scriptures themselves, however, throw light upon this problem. They refer to early times as times of ignorance, an ignorance which God Himself was willing to overlook (Acts 17:30). Even so ripe a moral consciousness as that of Paul felt that there was ground for forgiveness toward a course which he himself later considered evil, because in that earlier course he had acted ignorantly (Acts 26:9; 1 Timothy 1:13).7. Inwardness of the Moral Law:The Biblical narratives, too, show us the passage over from sin conceived of as the violation of external commands to sin conceived of as an unwillingness to keep the commandments in the depths of the inner life. The course of Biblical history is one long protest against conceiving of sin in an external fashion.(1) Prophets.In the sources of light which are to help men discern good from evil, increasing stress is laid upon inner moral insight (compare Isaiah 58:5 f; Hosea 6:1-7). The power of the prophets was in their direct moral insight and the fervor with which they made these insights real to the mass of the people. Of course it was necessary that the spirit of the prophets be given body and form in carefully articulated law. The progress of the Hebrews from the insight of the seer to the statute of the lawmaker was not different from such progress in any other nations. It is easy to see, however, how the hardening of moral precepts into formal codes, absolutely necessary as that task was, led to an externalizing of the thought of sin. The man who did not keep the formal law was a sinner. On such basis there grew up the artificial systems which came to their culmination in the New Testament times in Pharisaism. On the other hand, a fresh insight by a new prophet might be in violation of the Law, considered in its literal aspects. It might be necessary for a prophet to attack outright some additions to the Law. We regard as a high-water mark of Old Testament moral utterances the word of Micah that the Lord requires men to do justly and to love mercy and to walk humbly with Him (Hosea 6:8). At the time this word was uttered, the people were giving themselves up to multitudes of sacrifices. Many of these sacrifices called for the heaviest sufferings on the part of the worshippers. It would seem that an obligation to sacrifice the firstborn was beginning to be taught in order that the Hebrews might not be behind the neighboring heathen nations in observances of religious codes. The simple direct word of Micah must have seemed heresy to many of its first hearers. The outcome, however, of this conflict between the inner and the outer in the thought of transgression was finally to deepen the springs of the inner life. The extremes of externalism led to a break with moral realities which tended to become apparent to the most ordinary observer. The invective of Jesus against New Testament Pharisaism took its force largely from the fact that Jesus gave clear utterance to what everyone knew. Those who thought of religion as external gave themselves to formal keeping of the commandments and allowed the inner life to run riot as it would (Matthew 23:23, et al.).(2) Paul.With the more serious-minded the keeping of the Law became more and more a matter of the inner spirit. There were some who, like Paul, found it impossible to keep the Law and find peace of conscience (Romans 7). It was this very impossibility which forced some, like Paul, to understand that after all, sin or righteousness must be judged by the inner disposition. It was this which led to the search for a conception of a God who looks chiefly at the heart and judges men by the inner motive.(3) Jesus.
In the teaching of Jesus the emphasis upon the inner spirit as the essential factor in the moral life came to its climax. Jesus honored the Law, but He pushed the keeping of the Law back from the mere performance of externals to the inner stirrings of motives. It is not merely the actual commission of adultery, for example, that is sin: it is the lustful desire which leads to the evil glance; it is not merely the actual killing of the man that is murder; it is the spirit of hatred which makes the thought of murder welcome (Matthew 5:21,27). Paul caught the spirit of Jesus and carried the thought of Jesus out into more elaborate and formal statements. There is a law of the inner life with which man should bind himself, and this law is the law of Christ's life itself (Romans 8:1-4). While both Jesus and Paul recognized the place of the formal codes in the moral life of individuals and societies, they wrought a great service for righteousness in setting on high the obligations upon the inner spirit. The follower of Christ is to guard the inmost thoughts of his heart. The commandments are not always precepts which can be given articulated statement; they are rather instincts and intuitions and glimpses which must be followed, even when we cannot give them full statement.From this standpoint we are able to discern something of the force of the Biblical teaching as to whether sin is to be looked upon as negative or positive. Very often sin is defined as the mere absence of goodness. The man who sins is one who does not keep the Law. This, however, is hardly the full Biblical conception. Of course, the man who does not keep the Law is regarded as a sinner, but the idea transgression is very often that of a positive refusal to keep the commandment and a breaking of the commandment. Two courses are set before men, one good, the other evil. The evil course is, in a sense, something positive in itself. The evil man does not stand still; he moves as truly as the good man moves; he becomes a positive force for evil. In all our discussions we must keep clearly in mind the truth that evil is not something existing in and by itself. The Scriptures deal with evil men, and the evil men are as positive as their natures permit them to be. In this sense of the word sin does run a course of positive destruction. In the thought, e.g., of the writer who describes the conditions which, in his belief, made necessary the Flood, we have a positive state of evil contaminating almost the whole world (Genesis 6:11). It would be absurd to characterize the world in the midst of which Noah lived as merely a negative world. The world was positively set toward evil. And so, in later writings, Paul's thought of Roman society is of a world of sinful men moving with increasing velocity toward the destruction of themselves and of all around them through doing evil. It is impossible to believe that Romans 1 conceives of sin merely in negative terms. We repeat, we do not do full justice to the Biblical conception when we speak of sin merely in negative terms. If we may be permitted to use a present-day illustration, we may say that in the Biblical thought sinful men are like the destructive forces in the world of Nature which must be removed before there can be peace and health for human life. For example, science today has much to say concerning germs of diseases which prove destructive to human life. A large part of modern scientific effort has been to rid the world of these germs, or at least to cleanse human surroundings from their contaminating touch. The man who sterilizes the human environment so that these forces cannot touch men does in one sense a merely negative work; in another sense, however, his work makes possible the positive development of the forces which make for health.9. Heredity:It is from this thought of the positiveness of sin that we are to approach the problem of the hereditary transmission of evil. The Biblical teaching has often been misinterpreted at this point. Apart from certain passages, especially those of Paul, which set forth the practically universal contamination of sin (e.g. Romans 5:18, etc.), there is nothing in the Scriptures to suggest the idea that men are born into the world under a weight of guilt. We hold fast to the idea of God as a God of justice and love. There is no way of reconciling these attributes with the condemnation of human souls before these souls have themselves transgressed. Of course much theological teaching moves on the assumption that the tendencies to evil are so great that the souls will necessarily trangress, but we must keep clearly in mind the difference between a tendency to evil and the actual commission of evil. Modern scientific research reinforces the conception that the children of sinful parents, whose sins have been such as to impress their lives throughout, will very soon manifest symptoms of evil tendency. Even in this case, however, we must distinguish between the psychological and moral. The child may be given a wrong tendency from birth, not only by hereditary transmission, but by the imitation of sinful parents; yet the question of the child's own personal responsibility is altogether another matter. Modern society has come to recognize something of the force of this distinction. In dealing with extreme cases of this kind, the question of the personal guilt of the child is not raised. The attempt is to throw round about the child an environment that will correct the abnormal tendency. But there can be little gainsaying the fact that the presence of sin in the life of the parent may go as far as to mark the life of the child with the sinful tendency.10. Environment:The positive force of sinful life also appears in the effect of sin upon the environment of men. It is not necessary for us to believe that all the physical universe was cursed by the Almighty because of man's sin, in order to hold that there is a curse upon the world because of the presence of sinful men. Men have sinfully despoiled the world for their own selfish purposes. They have wasted its resources. They have turned forces which ought to have made for good into the channels of evil. In their contacts with one another also, evil men furnish an evil environment. If the employer of 100 men be himself evil, he is to a great extent the evil environment of those 100 men. The curse of his evil is upon them. So with the relations of men in larger social groups: the forces of state-life which are intended to work for good can be made to work for evil. So far has this gone that some earnest minds have thought of the material and social realms as necessarily and inherently evil. In other days this led to retreats from the world in monasteries and in solitary cells. In our present time the same thought is back of much of the pessimist idea that the world itself is like a sinking ship, absolutely doomed. The most we can hope for is to save individuals here and there from imminent destruction. Yet a more Biblical conception keeps clear of all this. The material forces of the world--apart from certain massive physical necessities (e.g. earthquakes, storms, floods, whirlwinds, fires, etc.), whose presence does more to furnish the conditions of moral growth than to discourage that growth--are what men cause them to be. Social forces are nothing apart from the men who are themselves the forces. No one can deny that evil men can use physical forces for evil purposes, and that evil men can make bad social forces, but both these forces can be used for good as well as for evil. "The whole creation groaneth and travaileth in pain" waiting for the redemption at the hands of the sons of God (Romans 8:19-23).11. Redemption:In the thought of Jesus, righteousness is life. Jesus came that men might have life (John 10:10). It must follow therefore that in His thought sin is death, or rather it is the positive course of transgression which makes toward death (John 5:24). But man is to cease to do evil and to learn to do well. He is to face about and walk in a different direction; he is to be born from above (John 3:3), and surrender himself to the forces which beat upon him from above rather than to those which surge upon him from below (Romans 12:2). From the realization of the positiveness both of sin and of righteousness, we see the need of a positive force which is to bring men from sin to righteousness (John 3:3-8).12. Life in Christ:
Of course, in what we have said of the positive nature of sin we would not deny that there are multitudes of men whose evil consists in their passive acquiescence in a low moral state. Multitudes of men may not be lost, in the sense that they are breaking the more obvious of the commandments. They are lost, in the sense that they are drifting about, or that they are existing in a condition of inertness with no great interest in high spiritual ideals. But the problem even here is to find a force strong enough and positive enough to bring such persons to themselves and to God. In any case the Scriptures lay stress upon the seriousness of the problem constituted by sin. The Bible is centered on redemption. Redemption from sin is thought of as carrying with it redemption from all other calamities. If the kingdom of God and of His righteousness can be seized, all other things will follow with the seizure (Matthew 6:33). The work of Christ is set before us as chiefly a work of redemption from sin. A keen student once observed that almost all failures to take an adequate view of the person of Christ can be traced to a failure to realize adequately the seriousness of sin. The problem of changing the course of something so positive as a life set toward sin is a problem which may well tax the resources of the Almighty. Lives cannot be transformed merely by precept. The only effective force is the force of a divine life which will reach and save human lives.
See REDEMPTION .We are thus in a position to see something of the positiveness of the life that must be in Christ if He is to be a Saviour from sin. That positiveness must be powerful enough to make men feel that in some real sense God Himself has come to their rescue (Romans 8:32-39). For the problem of salvation from sin is manifold. Sin long persisted in begets evil habits, and the habits must be broken. Sin lays the conscience under a load of distress, for which the only relief is a sense of forgiveness. Sin blights and paralyzes the faculties to such a degree that only the mightiest of tonic forces can bring back health and strength. And the problem is often more serious than this. The presence of evil in the world is so serious in the sight of a Holy God that He Himself, because of His very holiness, must be under stupendous obligation to aid us to the utmost for the redemption of men. Out of the thought of the disturbance which sin makes even in the heart of God, we see something of the reason for the doctrine that in the cross of Christ God was discharging a debt to Himself and to the whole world; for the insistence also that in the cross there is opened up a fountain of life, which, if accepted by sinful men, will heal and restore them.13. Repentance:It is with this seriousness of sin before us that we must think of forgiveness from sin. We can understand very readily that sin can be forgiven only on condition that men seek forgiveness in the name of the highest manifestation of holiness which they have known. For those who have heard the preaching of the cross and have seen something of the real meaning of that preaching, the way to forgiveness is in the name of the cross. In the name of a holiness which men would make their own, if they could; in the name of an ideal of holy love which men of themselves cannot reach, but which they forever strive after, they seek forgiveness. But the forgiveness is to be taken seriously. In both the Old Testament and New Testament repentance is not merely a changed attitude of mind. It is an attitude which shows its sincerity by willingness to do everything possible to undo the evil which the sinner has wrought (Luke 19:8). If there is any consequence of the sinner's own sin which the sinner can himself make right, the sinner must in himself genuinely repent and make that consequence right. In one sense repentance is not altogether something done once for all. The seductiveness of sin is so great that there is need of humble and continuous watching. While anything like a morbid introspection is unscriptural, constant alertness to keep to the straight and narrow path is everywhere enjoined as an obligation (Galatians 6:1).14. Forgiveness:There is nothing in the Scriptures which will warrant the idea that forgiveness is to be conceived of in such fashion as would teach that the consequences of sin can be easily and quickly eliminated. Change in the attitude of a sinner necessarily means change in the attitude of God. The sinner and God, however, are persons, and the Scriptures always speak of the problem of sin after a completely personal fashion. The changed attitude affects the personal standing of the sinner in the sight of God. But God is the person who creates and carries on a moral universe. In carrying on that universe He must keep moral considerations in their proper place as the constitutional principles of the universe. While the father welcomes back the prodigal to the restored personal relations with himself, he cannot, in the full sense, blot out the fact that the prodigal has been a prodigal. The personal forgiveness may be complete, but the elimination of the consequences of the evil life is possible only through the long lines of healing set at work. The man who has sinned against his body can find restoration from the consequences of the sin only in the forces which make for bodily healing. So also with the mind and will. The mind which has thought evil must be cured of its tendency to think evil. To be sure the curative processes may come almost instantly through the upheaval of a great experience, but on the other hand, the curative processes may have to work through long years (see SANCTIFICATION ). The will which has been given to sin may feel the stirrings of sin after the life of forgiveness has begun. All this is a manifestation, not only of the power of sin, but of the constitutional morality of the universe. Forgiveness must not be interpreted in such terms as to make the transgression of the Law of God in any sense a light or trivial offense. But, on the other hand, we must not set limits to the curative powers of the cross of God. With the removal of the power which makes for evil the possibility of development in real human experience is before the life (see FORGIVENESS ). The word of the Master is that He "came that they may have life, and may have it abundantly" (John 10:10). Sin is serious, because it thwarts life. Sin is given so large a place in the thought of the Biblical writers simply because it blocks the channel of that movement toward the fullest life which the Scriptures teach is the aim of God in placing men in the world. God is conceived of as the Father in Heaven. Sin has a deeply disturbing effect in restraining the relations between the Father and the sons and of preventing the proper development of the life of the sons.
See further ETHICS, I , I, 3, (2); ETHICS OF JESUS , I, 2; GUILT; JOHANNINE THEOLOGY, 1 , V, 1; PAUL, THE APOSTLE, 1, THE APOSTLE; PAULINE THEOLOGY; REDEMPTION, etc.
LITERATURE.Tennant, Origin and Propagation of Sin; Hyde, Sin and Its Forgiveness; chapter on "Incarnation and Atonement" in Bowne's Studies in Christianity; Stevens, Christian Doctrine of Salvation; Clarke, Christian Doctrine of God; various treatises on Systematic Theology.Francis J. McConnell
SIN (a city in Egypt)sin (cin, "clay or mud"; Suene, Codex Alexandrinus Tanis): A city of Egypt mentioned only in Ezekiel 30:15-16. This seems to be a pure Semitic name. The ancient Egyptian name, if the place ever had one such, is unknown. Pelusium (Greek Pelousion) also meant "the clayey or muddy town." The Pelusiac mouth of the Nile was "the muddy mouth," and the modern Arabic name of this mouth has the same significance. These facts make it practically certain that the Vulgate (Jerome's Latin Bible, 390-405 A.D.) is correct in identifying Sin with Pelusium. But although Pelusium appears very frequently in ancient history, its exact location is still not entirely certain. The list of cities mentioned in Ezek in connection with Sin furnishes no clue to its location. From other historical notices it seems to have been a frontier city. Rameses II built a wall from Sin to Heliopolis, probably by the aid of Hebrew slaves (Diodorus Siculus; compare Budge, History of Egypt, V, 90), to protect the eastern frontier. Sin was a meeting-place of Egypt with her enemies who came to attack her, many great battles being fought at or near this place. Sennacherib and Cambyses both fought Egypt near Pelusium (Herodotus ii.141; iii.10-13). Antiochus IV defeated the Egyptians here (Budge, VIII, 25), and the Romans under Gabinius defeated the Egyptians in the same neighborhood. Pelusium was also accessible from the sea, or was very near a seaport, for Pompey after the disaster at Pharsalia fled into Egypt, sailing for Pelusium. These historical notices of Pelusium make its usual identification with the ruins near el-Kantara, a station on the Suez Canal 29 miles South of Port Said, most probable. "Sin, the stronghold of Egypt," in the words of Ezekiel (30:15), would thus refer to its inaccessibility because of swamps which served as impassable moats. The wall on the South and the sea on the North also protected it on either flank.
M. G. Kyle
SIN topical references in scripture [Thompson Chain Reference]Sin - topics: Against the Spirit | Allurements | Bondage | Concealment | Confession | Conviction results | Consequences - parents sins | Dead in sin | Dead to sin | Death - penalty | Deceptive | Defined | Denunciation | Despised | Destructive | Excuses | Exposure | Forbidden | Forgiven | Forsaken | Fruits, results | Garment | Guilt | Harvest | Hateful to God | Impressions of | Increment | Inexcusable | Insanity | Known to God | Loved by men | Misery of | Of Ignorance | Of Omission | Of youth | Offering | Origin | Palliation | Parents 2 children | Penalty | Penalty delayed | Inevitable Penalty | Progressive | Punishment | Rebuked | Remission | Secret | Separates | Shame | Sickness | Sold under | Universal | Unpardonable | Unprofitable | Wages | Warnings | Wilderness of | Will be exposed | Wounds of |
# Against The Spirit * Isaiah 63:10 * Matthew 12:31 * Mark 3:29 * Acts 5:3 * Acts 7:51 * Ephesians 4:30 * 1 Thessalonians 5:19 * Hebrews 10:29 * 1 John 5:16 * SEE Despisers * SEE Stubbornness # Allurements of * Genesis 3:6 * Joshua 7:21 * Proverbs 9:17 * Proverbs 14:12 * James 1:14 * 2 Peter 2:18 * SEE Temptation * SEE Earthly; Vision # General References to the Bondage of Sin * Proverbs 5:22 * John 8:34 * Acts 8:23 * Romans 6:16 * Romans 7:23 * 2 Timothy 2:26 * 2 Peter 2:19 # Concealment of * Genesis 3:8 * Joshua 7:21 * 2 Kings 17:9 * Proverbs 28:13 * Isaiah 29:15 * Isaiah 30:1 * Ezekiel 8:12 # Confession of * Enjoined o Leviticus 16:21 o Leviticus 26:40 o Numbers 5:7 o Ezra 10:11 o Job 33:27 o Proverbs 28:13 o Jeremiah 3:13 o 1 John 1:9 o SEE Repentance * Examples of National o Numbers 21:7 o Judges 10:10 o 1 Samuel 7:6 o Ezra 9:6 o Nehemiah 1:6 o Isaiah 59:12 o Jeremiah 8:14 o Jeremiah 14:7 o Daniel 9:5 * Examples of Personal o Balaam + Numbers 22:34 o Achan + Joshua 7:20 o Saul + 1 Samuel 15:24 o David + 2 Samuel 21:13 + 2 Samuel 24:10 + Job 7:20 + Psalms 41:4 + Psalms 51:3 + Matthew 27:4 o Converts of John the Baptist + Mark 1:5 o Peter + Luke 5:8 o Prodigal Son + Luke 15:18 + Luke 23:41 o SEE Repentance # Conviction of, Results of * Unrest o Psalms 32:3 * Burden of Soul o Psalms 38:4 * Misery o Psalms 51:3 o Psalms 73:21 o John 16:8 * Sting of Conscience o Acts 2:37 o Acts 16:29 * Terror o Acts 24:25 * SEE Self-condemnation * SEE Condemnation * SEE Contrition * SEE Repentance # Dead in - the state of the sinner * Proverbs 21:16 * Matthew 8:22 * Luke 15:32 * John 6:53 * 2 Corinthians 5:14 * Ephesians 2:1 * Ephesians 5:14 * Colossians 2:13 * 1 Timothy 5:6 * Revelation 3:1 * SEE Spiritual; Sleep # Dead to * Romans 6:2 * Romans 6:7 * Romans 6:11 * Galatians 2:20 * Galatians 5:24 * Colossians 2:20 * Colossians 3:3 * 2 Timothy 2:11 * 1 Peter 2:24 # Death, a Penalty for * Genesis 2:17 * Genesis 3:19 * Deuteronomy 32:51 * 1 Chronicles 10:13 * Proverbs 11:19 * Ezekiel 18:4 * Romans 5:12 * Romans 6:23 * SEE Spiritual; Death * SEE Wicked, The # Deceptive * Romans 7:11 * Ephesians 4:22 * 1 Timothy 2:14 * 2 Timothy 3:13 * Titus 3:3 * Hebrews 3:13 * Revelation 19:20 * SEE Self-deception * SEE Sin * SEE Be Not Deceived # Defined * Vain Talk o Proverbs 10:19 * Contempt for Others o Proverbs 14:21 * Foolish Thoughts o Proverbs 24:9 * Unbelief o Romans 14:23 * Neglect of Opportunity o James 4:17 * Transgression of the Law o 1 John 3:4 * All Unrighteousness o 1 John 5:17 * SEE Wicked, The # Denunciation of * Isaiah 30:1 * Ezekiel 16:37 * Matthew 3:7 * Matthew 23:33 * Luke 10:13 * Luke 19:46 * Acts 7:52 * Acts 13:10 * Acts 23:3 * SEE Woes * SEE Divine * SEE Threatenings * SEE Divine; Reproof # Despised by Saints * Psalms 101:3 * Psalms 119:104 * Psalms 119:113 * Proverbs 8:7 * Proverbs 8:13 * Romans 7:15 * 2 Peter 2:7 # Destructive * Psalms 34:21 * Psalms 140:11 * Proverbs 8:36 * Proverbs 11:3 * Proverbs 11:19 * Proverbs 18:7 * Isaiah 3:9 * Hosea 13:9 * Matthew 7:13 * Romans 7:11 * 1 Timothy 6:9 * SEE Wages of Sin * SEE Fate of the Wicked # Excuses Offered for * By Adam for eating the forbidden fruit o Genesis 3:12 * Aaron for making the golden calf o Exodus 32:24 * King Saul for usurping the function of the priest o 1 Samuel 13:12 * also for keeping the forbidden spoil o 1 Samuel 15:21 * Sin absolutely inexcusable o Romans 1:20 # Exposure of, Inevitable * Numbers 32:23 * Job 20:27 * Proverbs 26:26 * Ecclesiastes 12:14 * Luke 12:2 * 1 Corinthians 4:5 # Forbidden * Isaiah 1:16 * John 5:14 * John 8:11 * Romans 6:12 * 1 Corinthians 15:34 * 1 John 2:1 * SEE Disobedience * SEE Evil # Forgiven * 2 Samuel 12:13 * Psalms 78:38 * Psalms 85:2 * Mark 2:5 * Colossians 2:13 * SEE Pardon * SEE Remission of Sin * SEE Mercy # To be Forsaken * Job 11:14 * Proverbs 28:13 * Isaiah 55:7 * Ephesians 4:22 * Colossians 2:11 * Hebrews 12:1 * 1 Peter 2:11 * SEE Evil # Fruits of * Bitter o Deuteronomy 32:32 * Natural o Isaiah 5:2 * Selfish o Hosea 10:1 * Deceitful o Hosea 10:13 * Corrupt o Matthew 7:17 * Fleshly o Galatians 5:19 o Galatians 5:20 o Galatians 5:21 * SEE Works; Evil * SEE Sin's; Harvest # Garment of * Psalms 73:6 * Psalms 109:18 * Zechariah 3:3 * 1 Peter 2:16 * Jude 1:23 * SEE Cloak # Guilt of * Joseph's Brethren o Genesis 42:21 o Exodus 9:27 * Israel in the Wilderness o Numbers 21:7 * The Jews of Ezra's Time o Ezra 9:6 * The Psalmist o Psalms 40:12 * The Scribes and Pharisees o John 8:9 * SEE Sin * SEE Self-condemnation # Harvest of * Disappointing o Isaiah 17:11 * Profitless o Jeremiah 12:13 o Jeremiah 51:33 o Hosea 6:11 o Hosea 8:7 * Reaped at the Judgment Day o Joel 3:12 o Joel 3:13 * According to the Seed Sown o Galatians 6:7 o Galatians 6:8 * Sure to Come in the Fulness of Time o Revelation 14:15 * SEE Sin's; Misery * SEE Wages of Sin # Hateful to God * Deuteronomy 25:16 * 2 Samuel 11:27 * Psalms 5:4 * Psalms 11:5 * Proverbs 6:16 * Zechariah 8:17 * Luke 16:15 # Impressions of - Seen in its
Degrading Marks left upon Men * Proverbs 21:29 * Isaiah 3:9 * Revelation 13:16 * Revelation 14:9 * Revelation 16:2 * Revelation 19:20
# Increment of * Seen in the History of Israel o Jeremiah 5:28 o Ezra 9:6 * Illustrated in the Life of Backsliders o Matthew 12:45 o 2 Peter 2:20 * Shown by increasing Insensitiveness of the Spiritual Faculties o Matthew 13:15 * The Steps in Peter's Fall Illustrate o Matthew 26:74 * Will become more Evident in the Last Days o 2 Timothy 3:13 * SEE Deterioration # Inexcusable * SEE Sin * John 15:22 * Romans 1:20 * Romans 2:1 # Insanity of * (Examples of) * The Sons of Men o Ecclesiastes 9:3 * Nebuchadnezzar o Daniel 4:33 o Daniel 4:34 * The Prodigal Son o Luke 15:17 * The Jews o Acts 7:54 * The Rulers of Israel o 1 Corinthians 2:8 * Balaam o 2 Peter 2:16 # Internal * SEE Heart; Centre of Life # Known to God * Job 10:14 * Job 14:16 * Jeremiah 2:22 * Jeremiah 16:17 * Ezekiel 11:5 * Hosea 7:2 * Amos 5:12 * SEE Heart * SEE God's; Knowledge * SEE Omniscience * SEE Divine; Vision * SEE Spiritual; Knowledge # Loved by Men * Job 15:16 * Job 20:12 * Psalms 52:3 * Proverbs 2:14 * Isaiah 5:18 * Jeremiah 14:10 * Micah 3:2 * 2 Thessalonians 2:11 * 2 Thessalonians 2:12 * SEE Depravity * SEE Evil * SEE Evil; Heart # Misery of * Deuteronomy 28:67 * Judges 2:15 * 1 Samuel 28:15 * Job 15:20 * Psalms 107:17 * Proverbs 13:15 * Romans 2:9 * Romans 3:16 * James 5:1 * SEE Dissatisfaction * SEE Unrest * SEE No * SEE Despair * SEE Adversity # Of Ignorance * Leviticus 4:2 * Leviticus 5:17 * Luke 12:48 * Acts 3:17 * 1 Timothy 1:13 * SEE Blindness * SEE Darkness # Of Omission * Matthew 23:23 * Matthew 25:45 * Luke 11:42 * Luke 12:47 * James 4:17 * SEE Neglect * SEE Unfaithfulness * SEE Unfruitfulness # Of Youth, Results of * A Sad Inheritance o Job 13:26 * Disease and Death o Job 20:11 * Bitter Memories o Psalms 25:7 o Ecclesiastes 11:9 * Shame and Remorse o Jeremiah 3:25 o Jeremiah 32:30 # Offering * Exodus 29:14 * Exodus 30:10 * Leviticus 4:3 * Leviticus 6:25 * Leviticus 9:2 * Leviticus 9:15 * Leviticus 10:17 * Numbers 6:11 * Numbers 8:8 * Numbers 15:27 * Hebrews 9:13 * Hebrews 10:11 # Origin of * Genesis 3:6 * Psalms 51:5 * Matthew 15:19 * James 1:15 * James 4:1 # Palliation of * (condemned) * Proverbs 17:15 * Proverbs 24:24 * Proverbs 28:4 * Isaiah 5:20 * Ezekiel 13:22 * Malachi 2:17 * Romans 1:32 * SEE Connivance * SEE Sin # Parents - Visited upon the Children * Exodus 20:5 * Exodus 34:7 * Leviticus 26:39 * Numbers 14:18 * Numbers 14:33 * Job 21:19 * Isaiah 14:21 * Jeremiah 32:18 * SEE Sin * SEE Heredity # Penalty for * Death, Physical and Spiritual o Genesis 2:17 o Genesis 3:19 o Deuteronomy 32:51 o 1 Chronicles 10:13 o Proverbs 11:19 o Ezekiel 18:4 o Romans 5:12 o Romans 6:23 o SEE Spiritual; Death o SEE Wicked, The * Separation from God o Exodus 33:3 o Joshua 7:11 o Joshua 7:12 o Psalms 66:18 o Isaiah 59:2 o Isaiah 64:7 o Hosea 5:6 o SEE Wicked, The o SEE Face o SEE Separation o SEE Estrangement * Abandonment by God o Judges 16:20 o 1 Samuel 16:14 o 1 Samuel 28:6 o 2 Chronicles 30:7 o Psalms 81:12 o Proverbs 1:28 o Matthew 23:38 o Acts 7:42 o Romans 1:24 o SEE Castaways o SEE Reprobates # Penalty Sometimes Delayed * Genesis 15:16 * 1 Kings 11:12 * 1 Kings 21:29 * 2 Kings 13:23 * Ecclesiastes 8:11 * Isaiah 48:9 * Luke 13:7 * Luke 13:8 * Luke 13:9 * 1 Peter 3:20 * SEE Longsuffering * SEE Mercy * SEE Forbearance # Inevitable, No Escape from * Proverbs 11:21 * Proverbs 16:5 * Proverbs 19:5 * Jeremiah 11:11 * Amos 5:18 * Amos 5:19 * Amos 9:2 * Matthew 23:33 * Romans 2:3 * 1 Thessalonians 5:3 * Hebrews 2:3 * Hebrews 12:25 * SEE Punishment * SEE Retribution * SEE Visitation * SEE Sin # Progressive * Seen in the History of Israel o Jeremiah 5:28 o Ezra 9:6 * Illustrated in the Life of Backsliders o Matthew 12:45 o 2 Peter 2:20 * Shown by increasing Insensitiveness
of the Spiritual Faculties o Matthew 13:15 * The Steps in Peter's Fall Illustrate o Matthew 26:74 * Will become more Evident in the Last Days o 2 Timothy 3:13 * SEE Deterioration
# Punishment of * Of the Wicked o Isaiah 13:11 o Isaiah 26:21 o Isaiah 59:18 o Jeremiah 21:14 o Zephaniah 1:12 o Luke 12:47 o Romans 2:8 o Hebrews 10:29 o SEE Threatenings o SEE Destruction o SEE No * Future o Psalms 11:6 o Malachi 4:1 o Matthew 18:9 o Matthew 25:46 o Mark 3:29 o Luke 3:17 o 2 Thessalonians 1:9 o 2 Peter 2:9 o Revelation 14:11 o Revelation 20:15 o SEE Future State of the Wicked o SEE Hell o SEE Future State of the Wicked o For Punishments, Ancient Modes of o SEE Punishments # Reacts * SEE Wicked, The # Rebuked * (examples of) o Genesis 3:17 * A Man of God Rebukes Eli o 1 Samuel 2:29 * Samuel Rebukes Saul o 1 Samuel 13:13 * Nathan Rebukes David o 2 Samuel 12:7 o 2 Samuel 12:9 o 1 Kings 18:18 * Elijah Rebukes Ahab o 1 Kings 21:20 * Zechariah Rebukes Judah o 2 Chronicles 24:20 * Ezra Rebukes the People o Ezra 10:10 o Ezra 10:11 o Daniel 5:22 o Matthew 25:26 * The Dying Thief Rebukes his Companion o Luke 23:39 o Luke 23:40 o SEE Rebuke o SEE Man o SEE Reproof o SEE Woes # Remission of * (general references to) * Matthew 26:28 * Luke 3:3 * Luke 24:47 * Acts 2:38 * Romans 3:25 * Hebrews 9:22 * Hebrews 10:18 * SEE Sin * SEE Forgiveness # Secret * Warnings Against o 2 Kings 17:9 o Job 24:16 o Psalms 19:12 o Psalms 90:8 o Isaiah 29:15 o Ezekiel 8:12 o Ephesians 5:12 # Separates from God * Exodus 33:3 * Joshua 7:11 * Joshua 7:12 * Psalms 66:18 * Isaiah 59:2 * Isaiah 64:7 * Hosea 5:6 * SEE Wicked, The * SEE Face * SEE Separation * SEE Estrangement # Shame of * Genesis 3:10 * Exodus 32:25 * Ezra 9:6 * Job 8:22 * Psalms 44:15 * Jeremiah 23:40 * Ezekiel 32:30 * Daniel 12:2 * SEE Remorse # Sickness Caused by * Leviticus 26:15 * Leviticus 26:16 * Deuteronomy 28:61 * 2 Chronicles 21:15 * Psalms 107:17 * Psalms 107:18 * Ecclesiastes 5:17 * Micah 6:13 * 1 Corinthians 11:30 * SEE Disease # Sold under * 1 Kings 21:20 * 2 Kings 17:17 * Isaiah 50:1 * Isaiah 52:3 * Romans 7:14 # Universal * Genesis 6:5 * 1 Kings 8:46 * Psalms 14:3 * Psalms 53:3 * Psalms 130:3 * Proverbs 20:9 * Ecclesiastes 7:20 * Isaiah 53:6 * Isaiah 64:6 * Micah 7:2 * Romans 3:23 * Galatians 3:22 * 1 John 1:8 * 1 John 5:19 * SEE Depravity * SEE Imagination, Evil # Unpardonable, The * SEE Holy Spirit # Unprofitable * (General References to) * 1 Samuel 12:21 * Job 33:27 * Proverbs 10:2 * Proverbs 24:20 * Isaiah 44:9 * Isaiah 55:2 * Jeremiah 12:13 * Matthew 16:26 * Luke 9:25 * SEE Dissatisfaction * SEE No * SEE Misery * SEE Unrest # Wages of * Job 15:31 * Job 27:13 * Ecclesiastes 2:26 * Romans 6:23 * Hebrews 2:2 * 2 Peter 2:13 * SEE Misery * SEE Sin's * SEE Retribution * SEE Sin's; Harvest * SEE Recompense # Warnings against * Genesis 19:17 * Deuteronomy 29:20 * Joshua 24:20 * 1 Samuel 12:15 * Isaiah 28:14 * Jeremiah 13:16 * Jnh 3:4 * Hebrews 12:25 * 2 Peter 3:17 * SEE Heed, Take * SEE Death * SEE Threatenings # Wilderness of * (Zin, wilderness of) * Numbers 13:21 * Numbers 20:1 * Numbers 27:14 * Numbers 33:36 * Numbers 34:3 * Deuteronomy 32:51 * Joshua 15:1 # Wounds of * Proverbs 6:33 * Proverbs 23:29 * Isaiah 1:6 * Jeremiah 30:12 * Micah 1:9 # Will be Exposed, No Matter How Committed * Like the sin of Cain it may be done in secret o Genesis 4:8-10 * Like the sin of Esau, it may be done under the impulse of the moment o Genesis 25:32 o Genesis 25:33 o Hebrews 12:16 o Hebrews 12:17 * Like the sin of Joseph's Brethren, it may be years before its discovery o Genesis 42:21 * Like the sin of Achan, it may be well covered up o Joshua 7:21 * Like the sin of Samson, it may be done reluctantly o Judges 16:16 o Judges 16:17 * Like the sin of Ahab, it may be prompted by others o 1 Kings 21:7 o 1 Kings 21:20 * Like the sin of Belshazzar it may be done under the influence of strong drink o Daniel 5:1 o Daniel 5:2 o Daniel 5:27 * Like the sin of Herod, it may be the result of a foolish promise o Matthew 14:6-10 * Like the sin of Judas, it may have the approval of the authorities o Mark 14:10 o Mark 14:11 * Like the sin of Pilate, it may be done to gratify the public o Mark 15:15 * Like the sin of the Jews, it may be done in ignorance o Luke 23:34
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