The Meaning Of Sin

Sin

"Is "any want of conformity unto or transgression of the law of" "God" (1 John 3:4; Rom. 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 (Rom. 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" "(Rom. 6:12-17; Gal. 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 (Gen. 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 (Rom. 5:12-21; 1 Cor. 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" (Rom. 6:12, 14, 17; 7:5-17), the" "flesh (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of" "sin" (Rom. 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 "(Rom. 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; 1 John 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" (1 Kings 8:46; Isa. 53:6; Ps. 130:3; Rom. 3:19, 22, 23;" Gal. 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; "Gen. 6:5, 6). (3.) From its early manifestation (Ps. 58:3; Prov." "22:15). (4.) It is proved also from the necessity, absolutely" "and universally, of regeneration (John 3:3; 2 Cor. 5:17). (5.)" From the universality of death (Rom. 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" "(19:12); sins which escape the notice of the soul. (3.) "Sin" "against the Holy Ghost" (q.v.), or a "sin unto death" (Matt." "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 (Ezek. 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."
"Lying between Elim and sinai (Ex. 16:1; comp. Num. 33:11, 12)." "This was probably the narrow plain of el-Markha, which stretches" along the eastern shore of the Red Sea for several miles toward "the promontory of Ras Mohammed, the southern extremity of the" Sinitic Peninsula. While the Israelites rested here for some "days they began to murmur on account of the want of nourishment," as they had by this time consumed all the corn they had brought "with them out of Egypt. God heard their murmurings, and gave" "them "manna" and then quails in abundance."
"Of Sin (the moon god), called also Horeb, the name of the" mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a "whole year. Their journey from the Red Sea to this encampment," "including all the windings of the route, was about 150 miles." "The last twenty-two chapters of Exodus, together with the whole" "of Leviticus and Num. ch. 1-11, contain a record of all the" transactions which occurred while they were here. From Rephidim (Ex. 17:8-13) the Israelites journeyed forward through the Wady "Solaf and Wady esh-Sheikh into the plain of er-Rahah, "the" "desert of Sinai," about 2 miles long and half a mile broad, and" "encamped there "before the mountain." The part of the mountain" "range, a protruding lower bluff, known as the Ras Sasafeh" "(Sufsafeh), rises almost perpendicularly from this plain, and is" in all probability the Sinai of history. Dean Stanley thus "describes the scene:, "The plain itself is not broken and uneven" "and narrowly shut in, like almost all others in the range, but" "presents a long retiring sweep, within which the people could" "remove and stand afar off. The cliff, rising like a huge altar" "in front of the whole congregation, and visible against the sky" "in lonely grandeur from end to end of the whole plain, is the" "very image of the `mount that might be touched,' and from which" the voice of God might be heard far and wide over the plain "below." This was the scene of the giving of the law. From the" Ras Sufsafeh the law was proclaimed to the people encamped below in the plain of er-Rahah. During the lengthened period of their encampment here the Israelites passed through a very memorable experience. An immense change passed over them. They are now an "organized nation, bound by covenant engagement to serve the Lord" "their God, their ever-present divine Leader and Protector. At" "length, in the second month of the second year of the Exodus," they move their camp and march forward according to a prescribed "order. After three days they reach the "wilderness of Paran," "the "et-Tih", i.e., "the desert", and here they make their first" encampment. At this time a spirit of discontent broke out "amongst them, and the Lord manifested his displeasure by a fire" which fell on the encampment and inflicted injury on them. Moses "called the place Taberah (q.v.), Num. 11:1-3. The journey" between Sinai and the southern boundary of the Promised Land (about 150 miles) at Kadesh was accomplished in about a year. (See MAP facing page 204.)
"Usually designated by the first letter of the Hebrew alphabet," is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of "St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr." Tischendorf. He had on a previous visit in 1844 obtained "forty-three parchment leaves of the LXX., which he deposited in" "the university library of Leipsic, under the title of the Codex" "Frederico-Augustanus, after his royal patron the king of Saxony." In the year referred to (1859) the emperor of Russia sent him to "prosecute his search for MSS., which he was convinced were still" to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had "resolved to return home without having gained his object. "On" "that day, when walking with the provisor of the convent, he" spoke with much regret of his ill-success. Returning from their "promenade, Tischendorf accompanied the monk to his room, and" there had displayed to him what his companion called a copy of "the LXX., which he, the ghostly brother, owned. The MS. was" "wrapped up in a piece of cloth, and on its being unrolled, to" the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His "object had been to complete the fragmentary LXX. of 1844, which" he had declared to be the most ancient of all Greek codices on "vellum that are extant; but he found not only that, but a copy" "of the Greek New Testament attached, of the same age, and" "perfectly complete, not wanting a single page or paragraph." "This precious fragment, after some negotiations, he obtained" "possession of, and conveyed it to the Emperor Alexander, who" "fully appreciated its importance, and caused it to be published" "as nearly as possible in facsimile, so as to exhibit correctly" the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to "the New, along with two ancient documents called the Epistle of" Barnabas and the Shepherd of Hermas. The books of the New "Testament stand thus: the four Gospels, the epistles of Paul," "the Acts of the Apostles, the Catholic Epistles, the Apocalypse" of John. It is shown by Tischendorf that this codex was written "in the fourth century, and is thus of about the same age as the" Vatican codex; but while the latter wants the greater part of "Matthew and sundry leaves here and there besides, the Sinaiticus" is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See [592]VATICANUS.)
"(Isa. 49:12), supposed by some to mean China, but more probably" Phoenicia (Gen. 10:17) is intended.
"An inhabitant of Sin, near Arka (Gen. 10:17; 1 Chr. 1:15). (See" [593]ARKITE.)
"(Heb. hattath), the law of, is given in detail in Lev. 4-6:13;" "9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14." On the day of Atonement it was made with special solemnity (Lev. "16:5, 11, 15). The blood was then carried into the holy of" holies and sprinkled on the mercy-seat. Sin-offerings were also "presented at the five annual festivals (Num. 28, 29), and on the" "occasion of the consecration of the priests (Ex. 29:10-14, 36)." "As each individual, even the most private member of the" "congregation, as well as the congregation at large, and the high" "priest, was obliged, on being convicted by his conscience of any" "particular sin, to come with a sin-offering, we see thus" impressively disclosed the need in which every sinner stands of "the salvation of Christ, and the necessity of making application" to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner's attainment of pardon and restoration to peace. And then in the sacrifice itself there is the reality of that incomparable worth and preciousness which were so significantly represented in the sin-offering by the sacredness of its blood and the hallowed destination of its flesh. With reference to this the blood of "Christ is called emphatically "the precious blood," and the" "blood that "cleanseth from all sin" (1 John 1:7)."