聖經教義 – 罪論

OUTLINE FOR CHAPTER V    第五章 罪論的大綱

HAMARTIOLOGY 罪論

I. The Origin of Sin.  壹. 罪的起源。
A. The Entrance of Sin into the Universe. 罪的進入世界。
B. The Introduction of Sin into the Human Race. 罪的開始在人類中出現。

II. The Reality of Sin.  貳. 罪的現實
A. Scripture Declares the Fact of Sin. 聖經宣告罪的事實
B. Nature Proclaims the Fact of Sin. 大自然宣告罪的事實
C. Law Discovers the Fact of Sin. 律法揭發出罪的事實
D. Experience Proves the Fact of Sin. 經驗證明罪的事實
E. Man Confesses the Fact of Sin. 人承認有罪的事實

III. The Nature of Sin.  叁. 罪的本質。
A. The Modern View of Sin. 罪的現代觀。
B. The Biblical View of Sin. 罪的聖經觀。
C. The Scriptural Statement of Sin. 聖經所聲明的罪。
D. The Theological Definitions of Sin. 罪的神學定義。
E. The Summary of Scripture Concerning Sin. 聖經對於罪的概述。

IV. The Extent of Sin. 肆. 罪的延伸
A. As to the Heavens. 及至天堂
B. As to the Earth. 及至地上人間

V. The Realm of Sin. 伍. 罪的範疇/領域
A. As an Act. 從個人行為上看
B. As a State. 從人的狀態上看
C. As a Nature. 從本性上看

VI. The Penalty of Sin.  陸. 罪的刑罰
A. The Natural Penalty. 自然的刑罰
B. The Positive Penalty. 確定會有的刑罰

Chapter V  第五章

HAMARTIOLOGY  罪論

Hamartiology is derived from the Greek word, hamartia, meaning “sin.” Thus, hamartiology is the doctrine of sin.

罪論這字原文 Hamartiology來自希臘語hamartia，意思為“罪”。因此，hamartiology是罪的教義。

I. THE ORIGIN OF SIN

A. The Entrance of Sin into the Universe.

Turning to Ezekiel 28:11-19 we see that it was Lucifer who brought sin into the universe: “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee” (v. 17). There was no sin before Lucifer sinned and became the Devil — Satan. His sin, the first in the universe, was when he chose his will over God’s will, desiring to be equal with God. Why did God allow sin to enter into the universe? This is one question God has not answered as yet.

壹.  罪的起源

A.罪的進入宇宙（世界）

翻開以西結書28:11-19，我們看到將罪帶入世界的是路西弗：“你因美麗心中高傲、又因榮光敗壞智慧、我已將你摔倒在地．使你倒在君王面前、好叫他們目睹眼見。”（第17節）。在路西弗犯罪而成為撒旦 -魔鬼之前，世界上原本是沒有罪的。宇宙中的第一個罪-路西弗所犯的，是當牠想要與神平等，想要以自己的意志高過神的旨意。至於，為什麼​神允許罪進入宇宙呢？這是神还没有回答的一個問題。

B. The Introduction of Sin into the Human Race.

As there is sin in the human race, there must have been a beginning of sin. If there is no beginning of sin, man was created in sin. Thus, God is the creator of sin; but He is not. Sin came into the human race through deception and disobedience, motivated by unbelief. “Adam was not deceived, but the woman being deceived was in the transgression” (I Tim. 2:14). Why did God allow man to sin? The only possible answer we can give is Ephesians 2:7: “That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.”

B.罪的開始在人類當中出現。

既然在人類中有罪，罪就必定有一個開始。如果沒有罪之起源的話，人就是在被造時就有罪了。若那樣的話，神便是罪的創造者了; 但神不是罪的創造者！罪是經由人的被引誘和悖逆，加上不信而進入到人類的。（提摩太后書2:14） “不是亞當被引誘、乃是女人被引誘、陷在罪裡”。而為什麼神帝允許人犯罪呢？我們可以給出的唯一可能答案是在以弗所書的2章7節：“神要將祂極豐富的恩典、就是祂在基督耶穌裡向我們所施的恩慈、顯明給後來的世代看。”

II. THE REALITY OF SIN

A. Scripture Declares the Fact of Sin.

“All have sinned, and come short of the glory of God” (Rom. 3:23). “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Gal. 3:22).

B. Nature Proclaims the Fact of Sin.

“We know that the whole creation groaneth and travaileth in pain together unto now” (Rom. 8:22).

C. Law Discovers the Fact of Sin.

“By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Rom. 3:20). The Apostle Paul thought that he was free from sin until he looked into the mirror of God’s law: “Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet” (Rom. 7:7b).

D. Experience Proves the Fact of Sin.

The experiences of Moses, David, Peter and John reveal the facts of sin. Even your own experience substantiates it.

E. Man Confesses the Fact of Sin.

1. Saints Have Owned Up to It. It was Job who said, “I am vile, and I abhor myself.” Isaiah declared, “Woe is me, for I am undone.” Daniel, of whom no breath of sin is mentioned, said, “My comeliness was turned into corruption.” Jeremiah confessed, “I am black.” Peter cried, “Depart from me, I am a sinful man.” Paul stated, “Christ Jesus came into the world to save sinners; of whom I am chief.” Luther revealed, “I am afraid more of my heart than the Pope and all the Cardinals.” Moody said, “The man I have the most trouble with is the man who walks under my hat.”

2. Sinners have Owned Up to It. The Scriptures abound with the confession of the sinner and his sin: Pharaoh declared, “I have sinned this time” (Ex. 9:27b). Achan answered, “Indeed I have sinned” (Josh. 7:20b). Balaam admitted, “I have sinned,” (Num. 22:34b). Even Judas, who betrayed the Lord, said, “I have sinned” (Matt. 27:4).

貳。罪的實際

A.聖經宣告罪的事實。

“所有人都犯了罪，虧缺了神的榮耀”（羅馬書3:23）。 “聖經把眾人都圈在罪裡、使所應許的福因信耶穌基督、歸給那信的人”（加拉太書3:22）。

B.大自然宣告罪的事實。

“我們知道一切受造之物、一同歎息勞苦、直到如今。”（羅馬書8:22）。

C.律法揭發出罪的事實。

（羅馬書3:20）“所以凡有血氣的沒有一個因行律法、能在　神面前稱義．因為律法本是叫人知罪。（新譯本：藉著律法，人對於罪才有充分的認識）”。使徒保羅原認為他自己是沒有罪的，直到他從上帝律法的鏡子看到自己有罪：“如果不是藉著律法，我就不知道什麽是罪；如果不是律法說“不可貪心”，我就不知道什麽是貪心。“（羅馬書7:7下）。

D.經歷證明罪的事實。

摩西，大衛，使徒彼得和約翰的經歷揭示了罪的真理。甚至你自己的經歷也證實了這一點。

E.人承認自己是有罪的事實。

1.聖徒認自己帶有罪。如約伯說的：“我很卑鄙… 我厭惡自己” (約伯記40:4, 42:6）。以賽亞則宣稱：“禍哉、我滅亡了” （以賽亞書6:5)。未沾染任何罪惡氣息的但以理在神面前自認有罪，說：“我見了..便面貌失色、渾身無力“（但以理書10:8，17)。 耶利米承認得罪了耶和華，因而”我哀痛” (耶8:21)… 彼得哭說”離開我吧，因我是個罪人“（路加5:8)。保羅說“基督耶穌降世，為要拯救罪人… 在罪人中我是个罪魁。”（提摩太前書1:15) ; 馬丁路德曾說，“我畏懼教皇和所有的紅衣主教，但我更畏懼我的心”； 神學家穆迪說，“最讓我麻煩的人就是那個在我帽子下的那個人-我自己。”

2.罪人認自己是有罪的。 聖經裡有不少承認自己是有罪的人：法老宣稱：“這一次我犯罪了”（出埃及記9:27b）。亞干回答說：“我實在犯罪得罪了耶和華以色列的　神”（約書亞記7 :20b）巴蘭承認 “我有罪了”（民數記22:34b）。連那背叛出賣主的猶大，也說：“我有罪了”（馬太福音27:4）。

III. THE NATURE OF SIN

A. The Modern View of Sin.

1. Society Calls It Indiscretion.

2. Scholars Label It Ignorance.

3. Evolutionists Say it is the Trait of the Beast.

4. Christian Scientists Teach It Is the Absence From Good.

5. The Fleshly Man Excuses It As Amiable Weakness.

6. The New Theologians Declare It Is Merely Selfishness.

叁。罪的本質

A.現代人對罪的觀點。

1.社會稱之為輕率的不良行為。
2.學者們將它定標籤為無知。
3.進化論者說那是獸性。
4.基督教科學派說罪是一種缺乏良善。
5.血肉情慾的人辯解說罪是可憐的軟弱。
6.有新神學家們宣稱說它只是自私。

B. The Biblical View of Sin.

1. Sin Is Missing the Mark. “All have sinned, and come short of the glory of God” (Rom. 3:23).See also Romans 5:12. Sin means “to miss the divine aim of God.”

2. Sin Is Transgression. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (I John 3:4). Transgression of the law may be deliberate or unintentional. Either is sin. There was sin before the law, but there was no transgression. See Numbers 4:15; Joshua 7:11, 15; Isaiah 24:5; Daniel 9:11; Hosea 6:7; 8:1.

3. Sin Is Bending of That Which Is Right. “Righteous” means straight. Sin is the bending of that which was once straight. “David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father’s house” (II Sam. 24:17). See also Romans 1:18; 6:13; II Thessalonians 2:12; II Peter 2:15; I John 5:17.

4. Sin Is Rebellion Against God. “Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children and they have rebelled against me” (Is. 1:2). See also II Thessalonians 2:4, 8.

5. Sin Is a Debt. “Forgive us our debts, as we forgive our debtors” (Matt. 6:12). See also Luke 11:4. The words “duty” (Luke 17:10), “ought” (John 13:14) and “bound” (II Thess. 2:13) are all from the same Greek word denoting debt.

6. Sin Is Disobedience. Sin is a lack of response to God. “In time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph. 2:2). See also Ephesians 5:6; John 3:36, R. V.

7. Sin Is a Deviation From God’s Requirement. This means a fall; every offense against God is a fall. Sin is always a fall that hurts. “If ye forgive men their trespasses, your heavenly Father will also forgive you” (Matt. 6:14). See also Galatians 6:1; Romans 5:15-20.

8. Sin Is Unbelief. “He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son” (I John 5:10).

9. Sin Is Impiety, or Ungodliness. “To him that worketh not, but believeth on him that justifieththe ungodly, his faith is counted for righteousness” (Rom. 4:5). “When we were yet without strength, in due time Christ died for the ungodly” (Rom. 5:6). See also I Timothy 1:9; I Peter 4:18; II Peter 2:5, 7; Jude 4, 15.

10. Sin Is Iniquity. By this we mean a wrong doing to the moral order of the universe. “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they that do such things shall not inherit the kingdom of God” (Gal. 5:19-21). See also Colossians 3:5-9; Mark 7:19, 20.

B.罪的聖經觀。

1.罪是沒達到標靶。 “世人都犯了罪，虧缺了神的榮耀”（羅馬書3:23）。參見羅馬書5:12。罪意味著“沒有達到上帝的神聖標靶”。

2.犯了過錯是罪. （約翰一書3:4）“凡犯罪的、就是違背律法．違背律法就是罪。”。違反法律可能是有意的或是無意的。兩者都是罪。在法律面前違背了就是罪，絕無犯了過錯卻被視為無罪的。見民數記4:15; 約書亞記7:11,15; 以賽亞書24:5; 但以理書9:11; 何西阿書6:7; 8:1。

3.屈枉正直是罪。 “正義”意味著正直。罪是彎曲那原本正直的。（撒母耳記下24:17） “大衛看見滅民的天使、就禱告耶和華、說、我犯了罪、行了惡．但這群羊作了甚麼呢？願你的手攻擊我、和我的父家”。另見羅馬書1:18; 6:13; 帖撒羅尼迦後書2:12; 彼得後書2:15; 約翰一書5:17。

4.悖逆神是罪。（以賽亞書1:2） “天哪、要聽、地啊、側耳而聽．因為耶和華說、我養育兒女、將他們養大、他們竟悖逆我。”。另見帖撒羅尼迦後書2:4,8。

5.罪是個債。（馬太福音6:12） “免我們的債、如同我們免了人的債”。另見路加福音11:4。以下的字都來自同一個希臘詞，表示債的意思： “duty-本份”（路加福音17:10），“ought-應當”（約翰福音13:14）和“bound-本該”（帖撒羅尼迦後書2:13）都表示欠有債。

6.悖逆神是罪。罪是一種向神回應欠缺的行為。 “那時、你們在其中行事為人隨從今世的風俗、順服空中掌權者的首領、就是現今在悖逆之子心中運行的邪靈．”（以弗所書2:2）。以弗所書5:6; 約翰福音3:3。

7.偏離神的要求是罪。這意味著跌倒墮落; 每一個違背神的行為都是墮落跌倒。罪永遠是讓你受傷的失腳跌跤。在（馬太福音6:14）神有要求： “如果你們饒恕人的過犯、你們的天父也必饒恕你們的過犯”。另見加拉太書6:1; 羅馬書5:15-20。

8.不信是罪。（約翰一書5:10） “信　神兒子的、就有這見證在他心裡。不信　神的、就是將　神當作說謊的。因不信　神為他兒子作的見證 ”。

9.褻瀆是罪，不敬虔是罪。（羅馬書4:5） “可是，那不作工的、只信那稱罪人為義的　神（只信那稱不敬虔的人為義的　神）、他的信就算為義了”。（羅馬書5:6） “當我們還軟弱的時候，基督就照所定的日期，為不敬虔的人死了（基督就按所定的日期, 為罪人死了。）”。另見提摩太前書1:9; 彼得前書4:18; 彼得後書2:5,7; 猶大書4節，15節。

10.不道德是罪。這意思是在宇宙的道德秩序上做錯了。（加拉太書5:19-21） “情慾的事、都是顯而易見的．就如姦淫、污穢、邪蕩、拜偶像、邪術、仇恨、爭競、忌恨、惱怒、結黨、紛爭、異端、嫉妒、醉酒、荒宴等類、我從前告訴你們、現在又告訴你們、行這樣事的人、必不能承受　神的國。”。參見歌羅西書3:5-9; 馬可福音7:19-20。

C. The Scriptural Statement of Sin.

“All unrighteousness is sin: and there is a sin not unto death” (I John 5:17). See also I John 3:4;Proverbs 14:21; 21:4; 24:9; Romans 3:23; 6:23; I Samuel 15:23; Jeremiah 3:25; 14:7; James 2:9; 4:17; Romans 14:23.

C.聖經所聲明的罪。

“凡不義的事都是罪．也有不至於死的罪。”（約翰一書5:17）。又見約翰一書3:4; 箴言14:21;  21:4; 24:9; 羅馬書3:23; 6:23; 撒母耳記下15:23; 耶利米書3:25; 14:7; 雅各書2:9; 4:17; 羅馬書14:23。

D. The Theological Definitions of Sin.

1. Sin is the transgression of, or lack of conforming to the law of God.

2. Sin is deficiency of love to God and man.

3. Sin is preference of self to God.

4. Sin is insubordination.

5. Sin is lack of conformity with God or His moral law in act, disposition, or state.

6. Sin is that which ought not to be.

D.罪的神學定義。

1.罪是違背或不符合神的律法。

2.罪是對神或對人缺乏愛心。

3.罪是體貼自己超過體貼神。

4.罪是不服從。

5.罪是在行為`態度或立場上與神不合，或不符合神的道德律。

6.罪是那不應該的（行為或態度…）。

E. The Summary of Scripture Concerning Sin.

1. Toward God.
a. Rebellion. “Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (I Sam. 15:23a).
b. Failure to Love God Supremely. “Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deut. 6:5).

2. Toward the Divine Law.
a. Willful Transgression. “The soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people” (Num. 15:30).
b. Violation Through Ignorance. “If any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering” (Num. 15:27). See also Hebrews 9:7.

3. Toward Man.
a. Injustice. “Thou shalt not defraud thy neighbor, neither rob: the wages of him that is hired shall not abide with thee all night until the morning” (Lev. 19:13).
b. Failure to Love Him as One’s Self. “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD” (Lev. 19:18).

4. Toward Self.
a. Selfishness. “What is a man profited, if he shall gain the whole world, and lose his own soul? orwhat shall a man give in exchange for his soul?” (Matt. 16:26).
b. Corruption. “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Ps. 51:5).

E. 論到罪時聖經的總括。

1.對神的。
a.叛逆。（撒母耳記上15:23a） “悖逆的罪、與行邪術的罪相等．頑梗的罪、與拜虛神和偶像的罪相同．”
b.沒有盡心盡力去愛神。（申命記6:5） “你要盡心，盡性，盡力愛耶和華你的神”。

2.對神之律法的。
a.故意犯錯。（民數記15:30） “但那擅敢行事的、無論是本地人是寄居的、他褻瀆了耶和華、必從民中剪．“。
b.因無知而觸犯律法。（民數記15:27） “若有一個人誤犯了罪、他就要獻一歲的母山羊作贖罪祭”。另見希伯來書9:7。

3.對人的。
a.不公正。（利未記19:13） “不可欺壓你的鄰舍、也不可搶奪他的物．雇工人的工價、不可在你那裡過夜留到早晨。”。
b.不愛人如己。 （利未記19:18）“不可報仇、也不可埋怨你本國的子民、卻要愛人如己．我是耶和華。”。

4.對自我的。
a.自私。（馬太福音16:26） “人若賺得全世界、賠上自己的生命、有甚麼益處呢．人還能拿甚麼換生命呢。”。
b.敗壞。（詩篇51:5） “我是在罪孽裡生的．在我母親懷胎的時候、就有了罪。”。

IV. THE EXTENT OF SIN

A. As to the Heavens.

The Scriptures reveal the fact that both sin and salvation began in heaven and came to earth. Sin began in heaven with the fall of Satan (Ezek. 28). Salvation is completed in heaven with themediatorial work of Christ (Heb. 9:24).

B. As to the Earth.

1. The Vegetable Kingdom. “Unto Adam he said, because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying. Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field” (Gen. 3:17, 18). Isaiah 55:13 reveals the blessed fact that the curse shall be taken off of the vegetable kingdom when Christ comes: “Instead of the thorn, shall come up the fir tree, and instead of the briar shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.”

2. The Animal Kingdom. Before the fall of man there were no man-eating animals. Isaiah 11:6-9tells us that this curse also shall be removed at Christ’s second coming: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD as the waters cover the sea.”

3. The Race of Mankind.
a. The Universality of Sin. All men are sinners: “All have sinned and come short of the glory of God” (Rom. 3:23).
b. The Totality of Sin. All of man is sinful — his body, soul and spirit. “They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. . . .there is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them that are under the law: that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:12, 18, 19.)

肆。罪的延伸

A.及至天堂。

聖經揭示了這個事實：罪和救恩都是從天上開始然後來到地上人間的。罪是開始於天上,隨著撒但的墮落臨到人間（以西結書28章）。救恩是藉著基督為中保的工作在天上完成（希伯來書9:24）。

B.及至地球。

1.蔬果的國度。（創世記3:17-18） “神又對亞當說、你既聽從妻子的話、吃了我所吩咐你不可吃的那樹上的果子、地必為你的緣故受咒詛．你必終身勞苦、纔能從地裡得吃的。地必給你長出荊棘和蒺藜來、你也要吃田間的菜蔬“。以賽亞書55:13揭示了這樣一個蒙福的事實：當基督降臨時，咒詛將從蔬果的國度被挪去：“松樹長出代替荊棘．番石榴長出代替蒺藜．這要為耶和華留名、作為永遠的證據、不能剪除。“。

2.動物的國度。在人類悖逆神墮落之前，那時地上沒有吃人的野獸。以賽亞書11:6-9告訴我們，當基督第二次降臨時，野獸吃人的這個咒詛也將會被除去：“豺狼必與綿羊羔同居、豹子與山羊羔同臥．少壯獅子、與牛犢、並肥畜同群。小孩子要牽引他們。牛必與熊同食。牛犢必與小熊同臥。獅子必喫草與牛一樣。喫奶的孩子必玩耍在虺蛇的洞口、斷奶的嬰兒必按手在毒蛇的穴上。在我聖山的遍處、這一切都不傷人、不害物。因為認識耶和華的知識要充滿遍地、好像水充滿洋海一般”。

3.人類的種族。
a.罪的普遍性。所有的人都是罪人：“世人都犯了罪，虧缺了神的榮耀”（羅馬書3:23）。
b.罪的整體性。人的全部都是有罪的 – 包括他的體，魂和靈。 “都是偏離正路、一同變為無用．沒有行善的、連一個也沒有。。 。 。他們眼中不怕　神。然而我們曉得，凡律法所說的，都是對在律法之下的人說的，好讓每一個人都沒有話可講，使全世界的人都伏在　神的審判之下。”（羅馬書3：12,18,19）

V. THE REALM OF SIN

A. As An Act.

Man commits sins by his conduct.

B. A State.

Man is void of righteousness.

C. As a Nature.

Man is conceived in sin, born in sin, and is, therefore, a sinner by nature.

伍. 罪的範疇

A. 從人的行為上看。

人透過他的行為犯罪。

B.從人的狀態看。

人沒有公義。

C.從本性上看。

人在罪中受孕，生來有罪，因此，按本性是一個罪人。

VI. THE PENALTY OF SIN

A. The Natural Penalty.

This can best be illustrated by the example of a child who was forbidden to eat of a certain food. He disobeyed and ate too much, with the result that he became sick. The natural consequence of his disobedience was his illness. The natural penalty of sin is disease, disappointment and physical death.

陸。罪的懲罰

A.天然的懲罰。

這可以藉著一個兒童吃了某種被禁止他吃的食物為例來說明。這個小孩不聽話，吃了不該吃的或吃太多，導致他生病了。不服從所造成的自然結果是他的生病。罪的自然懲罰是疾病`失望與肉體的死亡。

B. The Positive Penalty.

To continue with the above example, we find that the natural penalty was the child’s becoming sick. The positive penalty is the spanking he received from his father. The positive penalty of sin is described by the following:

B.確定會有的懲罰。

從上面的例子來看，我們發現自然的懲罰是孩子的生病。正面的懲罰是他從父親那裡受到的處罰。罪的正面懲罰被描述如下：

1. Death. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). Death, in Scripture, never means “annihilation” or “complete destruction.” There is no place in the Word where the word “annihilation” can be substituted for “death.”
a. Spiritual Death. “She that liveth in pleasure is dead while she liveth” (I Tim. 5:6).
b. Eternal Death. “Death and hell were cast into the lake of fire. This is the second death” (Rev. 20:14). “The Lord Jesus shall be revealed . . . in the flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (II Thess. 1:7, 8, 9). See also Revelation 20:12; 21:8. There was no death before sin came into man’s life. Man was created to dwell with God forever. Death is said to have “passed upon all men” (Rom. 5:12). The word “passed” is translated “pierced through” in Luke 2:35; “go through” in Matthew 19:24; and “passed through” in I Corinthians 10:1.

1.死。（羅馬書6:23） “因為罪的工價乃是死．惟有　神的恩賜、在我們的主基督耶穌裡、乃是永生”。死，在聖經裡，從來就不意味著“消失湮滅”或“完全毀滅”。在聖經中沒有任何一處是用“湮滅”去取代“死亡”的經文。
a.靈死。（提摩太前書5:6） “寡婦若奢侈宴樂，雖然活著也是死”。
b.永死。 “死亡和陰間也被扔在火湖裡．這火湖就是第二次的死。”（啟示錄20:14）。 “主耶穌必顯現。 。 。那時、主耶穌同他有能力的天使、從天上在火焰中顯現要報應那不認識　神、和那不聽從我主耶穌福音的人。他們要受刑罰、就是永遠沉淪、離開主的面和他權能的榮光．“（帖撒羅尼迦後書 1:7,8,9）參見啟示錄20:12; 21:8。
在罪進入人類生命之前，人是沒有死亡的。人是被造來與與神永遠同住的。聖經說死“臨到眾人（pass到所有人身上）” （羅馬書5:12）“這就如罪是從一人入了世界、死又是從罪來的、於是死就臨到眾人、因為眾人都犯了罪。”。“pass”這個詞在馬太福音19:24中被翻譯成“穿過”;在哥林多前書10:1中被翻譯為“經過”。

2. Lost. “While I was with them in the world, I kept them in thy name: those that thou gave me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled” (John 17:12). The word “lost” is the same as the words “perish” (John 3:16) and “destroy” (Matt. 10:28).

2.喪亡。 “我與他們同在的時候、因你所賜給我的名、保守了他們、我也護衛了他們、其中除了那滅亡之子、沒有一個喪亡的．好叫經上的話得應驗。“（約翰福音17:12）。 “喪亡-Lost”這個詞與（約翰福音3:16）的 “滅亡-Perish”和（馬太福音10:28）的“毀滅-destroy”相同。

3. Condemned. “He that believeth on him is not condemned: but he that believeth not is condemned already; because he hath not believed on the name of the only begotten Son of God” (John 3:18). The word “condemnation” is a legal term, and indicates judicial decision. This same word, “condemnation,” is “damnation” in John 5:29, and “judgment” in Matthew 11:22, 24; II Peter 2:4, 9; 3:7; I John 4:17; Jude 6.

3.被定罪。 “信他的人、不被定罪．不信的人、罪已經定了、因為他不信　神獨生子的名。“（約翰福音3:18）。 “定罪-condemnation”這字是個法律名詞，表示司法判決。同樣的字，“Condemnation”這字，在約翰福音5:29中是“定罪-damnation ”；在馬太福音11:22,24; 彼得後書2:4,9; 3:7; 約翰一書4:17; 猶大書6節 是與“審判-judgment” 相同。

4. Guilt. “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19).

4.有罪。 “我們曉得律法上的話、都是對律法以下之人說的、好塞住各人的口、叫普世的人都伏在　神審判之下（承認有罪）．”（羅馬書3:19）。

5. Perdition. “Let your conversation be as it becometh the gospel of Christ: that . . . I may hear . . . that ye stand fast in one spirit. . . in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God” (Phil. 1:27, 28). See also John 17:12; II Thessalonians 2:3; Hebrews 10:39; II Peter 3:7; Revelation 17:8, 11. This same word “perdition” is translated “destruction” in Matthew 7:13: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.” See also Romans 9:22; Philippians 3:19; II Peter 3:16. (In the New Testament the word “destruction” means “ruin”.) In Matthew 26:8 it is translated “waste”: “When his disciples saw it, they had indignation, saying, To what purpose is this waste?” The word “perish” in Matthew 9:17 is the same word as “perdition”: “Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.”

5.沉淪。 （腓1:27,28）“只要你們行事為人與基督的福音相稱. . . 叫我或許…可以聽見你們的景況、知道你們同有一個心志、站立得穩、為所信的福音齊心努力．凡事不怕敵人的驚嚇。這是證明他們沉淪、你們得救、都是出於　神。”。約翰福音17:12;帖撒羅尼迦後書2:3; 希伯來書10:39; 彼得後書3:7; 啟示錄17:8,11。在馬太福音7:13中，同樣的原文“perdition-沉淪”一詞被翻譯為“destruction-滅亡”：“你們要進窄門。因為引到滅亡、那門是寬的、路是大的、進去的人也多”。參見羅馬書9:22; 腓立比書3:19; 彼得後書3:16。 （在新約聖經中，“destruction-滅亡”這個詞的意思是“ruin-壞了”。）在馬太福音26:8中，它被翻譯為“浪費-waste”：“門徒看見了，就很生氣，說：“為什麽這樣浪費呢？”. . . . 馬太福音9:17中的“滅亡-perish”一詞與“沉淪-perdition” (壞了-ruin）原是同一個詞：“也沒有人把新酒裝在舊皮袋裡．若是這樣、皮袋就裂開、酒漏出來、連皮袋也壞了。惟獨把新酒裝在新皮袋裡、兩樣就都保全了“

6. Punishment. “These shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). There is a difference between the above Scripture and Hebrews 12:6: “Whom the Lord love he chasten, and scourge every son whom he receive.” Punishment is for the sinner; chastisement for the saint.

6.刑罰。 “這些人要往永刑裡去．那些義人要往永生裡去。”（馬太福音25:46）。上面的經文和希伯來書12:6有一點不同：“因為主所愛的他必管教、又鞭打凡所收納的兒子。” 刑罰是要給罪人的;管教是要給信徒的。

7. Eternal — Everlasting. “These shall go away into everlasting punishment: but the righteous into life eternal” (Matt. 25:46). See also Jude 6; II Thessalonians 1:9; Revelation 20:10; 14:11.

Some say that the words “everlasting” and “eternal” mean “a long life, an age, age lasting.” In other words, they say that guilty sinners will endure the fires of hell only for an age; after being purified, they shall enjoy eternal bliss with the rest of the saints of God. But this we add, “If hell and punishment are not forever, then there is no such thing as eternal life, nor eternal salvation.” The same word “eternal,” or “everlasting,” is used of God, “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:14). “The revelation of the mystery… now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Rom. 16:26). If the punishment in hell for the damned is not eternal, then salvation is not eternal, and God is not eternal! But He is! So is salvation eternal; so is punishment.

7.永恆 – 永遠。 “這些人要往永刑裡去．那些義人要往永生裡去。”（馬太福音25:46）。另見猶大書6;帖撒羅尼迦後書1:9;啟示錄20:10; 14:11。

有人說“永恆”這個詞的意思是指“一個長壽的生命，一個歲數，壽命長久”的意思”。換句話說，他們說有罪的罪人只會在一段時期忍受地獄之火;在被煉淨之後，他們將與神的其他聖徒一同享受永恆的幸福。但，針對這看法，我們要回應這些話：“如果地獄和刑罰不是永遠的，那麼就沒有永恆的生命，也沒有永遠的救贖這件事了”。同一個詞“永恆-eternal”或“永遠-everlasting” 被使用來論到神，“何況基督藉著永遠的靈、將自己無瑕無疵獻給　神、他的血豈不更能洗淨你們的良心，除去你們的死行、使你們事奉那永生　神麼？“（希伯來書9:14）。 “這奧秘….如今顯明出來、而且按著永生　神的命、藉眾先知的書指示萬國的民、使他們信服真道。”（羅馬書16:26）。如果被定罪者的刑罰不是永恆的，那麼救恩就不是永恆的，上帝也就不是永恆的了！但祂是永恆的！因此，救恩也是永恆的; 刑罰也是。