SIN ｜ 罪

ENSIN. (Heb., erring or going astray; failure; guilt; iniquity. Gr., erring or missing the mark; trespass; transgression.) Equivalent words: Disobedience (Heb., rebellion); Evil (Heb., badness); Iniquity (Heb., perverseness; Gr., unrighteousness, wrong, wickedness); Transgression (Heb., dealing treacherously, deceit, revolt, rebellion; Gr., lawlessness); Wickedness (Heb., wrong, evil, badness). The Bible gives us no metaphysical definition of sin, but describes it by its ruinous effects—by what it does. The source of sin is a self-loving heart and a self-serving will. Its essence consists in a supreme self-estimate and self-regard, and an exclusive self-seeking, which utterly disregards and directly antagonizes God's just supremacy and holy law. Hence all sin is against God only, whatever wrong to man may be included in its actual issues. Its sole determining principle is heart-estrangement from, and will-rejection of, God; its manifestation appears in actual transgression of His law of love, either by willful disobedience or by unbelieving indifference and neglect. Hence all specific sins are breaches, in act or in spirit, of one or more of the Ten Commandments as interpreted by Christ. Heb. 3:12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Ps. 51:4. Against Thee, Thee only, have I sinned, and done this evil in Thy sight. Gen. 39:9. How then can I do this great wickedness, and sin against God? Luke 15:21. Father, I have sinned against heaven, and in thy sight. 1 John 3:4. Sin is the transgression of the law. Note: in doing evil we injure ourselves and we wrong our fellow-men, but we sin only against God, because He alone is Lawgiver, Ruler and Judge. Sin may be regarded as an act; as a principle, enmity against God; and as a state, moral unlikeness to God. But it is transgression of the law as a principle, since the law demands love; and as a state, since the law demands holiness: it says, "Thou shalt love the Lord thy God," and "Be ye holy, for I am holy."

BSB1 John 3:4 Everyone who practices sin practices lawlessness as well. Indeed, sin is lawlessness.

中罪。（希伯来文：走差、走迷；失败；罪咎；罪孽。希腊文：走差、射不中靶；过犯；违律。）同义词：悖逆（希伯来文：叛乱）；恶（希伯来文：坏）；罪孽（希伯来文：乖谬；希腊文：不义、错谬、邪恶）；过犯／违律（希伯来文：行事诡诈、欺骗、背叛、叛乱；希腊文：无法无天）；邪恶（希伯来文：错谬、恶、坏）。圣经并不给罪下形而上学的定义，而是以罪毁灭性的效果、以罪所做的事来描述它。罪的源头是一颗自爱的心与一个服事自我的意志。它的本质在于：把自我看得最高、最看重自己，并只求自己；这就彻底无视、并直接对抗神公义的至上地位与他圣洁的律法。因此，一切罪都只是得罪神，无论其实际后果中包含了对人怎样的亏负。它唯一起决定作用的原理，就是心与神的疏离、意志对神的拒绝；而它的显露，就在于实际违犯他爱的律法——或藉着任意的悖逆，或藉着不信的漠然与疏忽。所以，一切具体的罪，都是在行为上或在心志上违犯十诫中的一条或数条（按基督所作的解释）。希伯来书 3:12 —— 弟兄们，你们要谨慎，免得你们中间或有人存着不信的恶心，把永生神离弃了。诗篇 51:4 —— 我向你犯罪，惟独得罪了你，在你眼前行了这恶。创世记 39:9 —— 我怎能作这大恶，得罪神呢？路加福音 15:21 —— 父亲，我得罪了天，又得罪了你。约翰一书 3:4 —— 违背律法就是罪。按语：我们作恶时，是伤害自己、亏负同胞；但我们所得罪的只有神，因为惟有他是立法者、治理者与审判者。罪可以从三方面看：作为一个『行为』；作为一条『原理』，即与神为敌；作为一种『状态』，即在道德上与神不相似。但就『原理』而言它是违犯律法，因为律法要求爱；就『状态』而言它也是违犯律法，因为律法要求圣洁：律法说『你要爱主你的神』，又说『你们要圣洁，因为我是圣洁的』。

EN[The specific idea of sin is its bearing and meaning as to God: it is against Him; it fails as to His will, or opposes it; it calls in question His authority, goodness and wisdom. The failure is "perverseness," "rebellion," "wickedness"—here the positive nature of the act comes to view, its willful and open disregard of and opposition to Divine will and law. It is voluntary and known wrong-doing. The doers are spoken of as "workers of iniquity," as "wicked," as "adding rebellion unto sin," as transgressors to be divinely visited, as criminals to be punished; they are described as "hardening their hearts," as "scorners," as "sinning willfully," as "resisting" truth and right. Forms of expression like these exhibit the positive manifestation of the will and heart opposing the law and will of God. It is anomia—lawlessness, known and willful transgression of Divine law. C. Walker.] [Sin is confounded with weakness, or disease, or ignorance, instead of being regarded as self-perversion. It is regarded as the result of heredity and environment, the negative condition of progress, instead of being frankly recognized as willful violation of law and departure from God. In short, the blame of sin is laid upon the Creator. But sin comes not from the Creator—it comes from the creature. It is self-chosen moral separation from Christ, the soul's true life. A. H. Strong.] The genesis of sin and the process of sinning are most clearly shown in the fall of Adam and Eve from innocence (Gen. 3:6), and the process is explained by James: James 1:14, 15. But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Illustration: Achan (Josh. 7:21)—he saw, he coveted, he took; and so also by universal experience since the Fall.

BSBJames 1:15 Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

中〔罪之为罪，其特有的含义在于它与神的关系：它是得罪他的；它在他的旨意上有所亏欠，或与他的旨意作对；它质疑他的权柄、良善与智慧。这种亏欠被称作『乖谬』『叛逆』『邪恶』——在这些词里，这一行为积极的性质便显出来了：它是有意而公开地漠视并对抗神的旨意与律法。它是自愿的、明知故犯的恶行。犯这罪的人被称为『作孽的人』『恶人』『罪上加罪（在罪上又加悖逆）的人』，被称为神必追讨的违律者、必受刑罚的罪犯；他们被描述为『硬着心』『亵慢人』『故意犯罪』『抗拒』真理与公义的人。诸如此类的说法，展示的都是意志与心积极地与神的律法和旨意为敌。这就是 anomia——无法无天，是明知而故意地违犯神的律法。沃克（C. Walker）〕〔罪被人与软弱、疾病或无知混为一谈，而不被看作是自我的扭曲。它被看作遗传与环境的产物、进步过程中的消极环节，而不被坦白地承认为对律法的故意违犯、对神的背离。总之，罪的责任被推到造物主身上。但罪不是从造物主来的——它是从受造者来的。它是自己选择的、在道德上与基督（灵魂真正的生命）分离。斯特朗（A. H. Strong）〕罪的起源与犯罪的过程，在亚当夏娃从无邪中堕落一事上显示得最为清楚（创世记 3:6）；而这一过程由雅各加以说明：雅各书 1:14-15 —— 但各人被试探，乃是被自己的私欲牵引诱惑的。私欲既怀了胎，就生出罪来；罪既长成，就生出死来。例证：亚干（约书亚记 7:21）——他看见、他贪爱、他拿去；自堕落以来，普世的经验也是如此。

ENAll sin is referred to the first sin, as cause and ground, through heredity: Rom. 5:12, 19. Wherefore, as by one man sin entered into the world, and death by sin . . . For as by one man's disobedience many were made sinners. Eph. 2:3. And were by nature the children of wrath, even as others. [Paul certainly represents a corruption of human nature as the consequence of the first sin, and admits a supremacy of the sinful principle in the human race—but not in such a manner that the original nature of man, as the offspring of God created in His image, has been thereby destroyed. Neander.] [It is true that Adam sinned, and that we have all sinned "after the similitude of Adam's transgression." It is also true that there is no sin which is not original with the individual sinner—as original as Adam's sin. It is true that there are tendencies to sin which we have derived from the whole line of our ancestry back to Adam; but the correct moral estimate of these tendencies is not that they are guilt, but that they are temptations only, and that no guilt attaches till we have chosen to follow the temptation. The sin of all mankind may have wrought depravity in every nature derived from human stock; but there is no guilt till the depravity is assented to. The simple facts are that Adam sinned, and that all who have descended from him are sinners. Behrends.] All are sinners: Gen. 6:5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Ps. 14:3. There is none that doeth good, no, not one. Eccl. 7:20. For there is not a just man upon earth, that doeth good, and sinneth not. Isa. 64:6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags. Rom. 3:9-12. For we have before proved both Jews and Gentiles, that they are all under sin. 1 John 1:8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.

BSBRomans 3:23 for all have sinned and fall short of the glory of God,

中一切罪，就其原因与根据而言，都上溯到最初那一次犯罪，藉遗传而传下：罗马书 5:12, 19 —— 这就如罪是从一人入了世界，死又是从罪来的……因一人的悖逆，众人成为罪人。以弗所书 2:3 —— 本为可怒之子，和别人一样。〔保罗确实把人性的败坏表述为最初那次犯罪的后果，也承认罪的原则在人类中占了上风——但并不是说，人原初的本性（作为按神形像被造的、神的后裔）因此就被毁灭了。尼安德（Neander）〕〔亚当犯了罪，而我们众人也都『照亚当犯罪的样式』犯了罪，这是真的。同样真实的是：没有哪一样罪不是犯罪者本人所自出的——与亚当的罪一样是自出的。我们确实从亚当以下整条祖先血脉中承接了犯罪的倾向；但对这些倾向正确的道德评估，不是把它们算作罪咎，而是把它们只算作试探；除非我们已选择顺从那试探，罪咎才归到我们身上。全人类的罪或许已在每一个出于人类血统的本性中造成败坏；但除非人对那败坏点了头，就还没有罪咎。这几件简单的事实是：亚当犯了罪；凡从他而出的都是罪人。贝伦兹（Behrends）〕人人都是罪人：创世记 6:5 —— 耶和华见人在地上罪恶很大，终日所思想的尽都是恶。诗篇 14:3 —— 没有行善的，连一个也没有。传道书 7:20 —— 时常行善而不犯罪的义人，世上实在没有。以赛亚书 64:6 —— 我们都像不洁净的人，所有的义都像污秽的衣服。罗马书 3:9-12 —— 因我们已经证明：犹太人和希腊人都在罪恶之下。约翰一书 1:8 —— 我们若说自己无罪，便是自欺，真理不在我们心里了。

ENSin variously characterized, and kinds specially noted. Characterized: Jer. 2:19. Know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God. Jer. 44:4. Oh, do not this abominable thing that I hate. Rom. 7:13. That sin by the commandment might become exceeding sinful. As disease: Isa. 1:5, 6. The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it. Jer. 17:9. The heart is deceitful above all things, and desperately wicked. As bondage or enslavement: John 8:34, 36. Whosoever committeth sin is the servant of sin . . . If the Son therefore shall make you free, ye shall be free indeed. Rom. 6:20-22. For when ye were the servants of sin, ye were free from righteousness. Kinds or particulars specially noted—secret and presumptuous sins: Ps. 19:12, 13. Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins. Little sins: Song 2:15. Take us the foxes, the little foxes, that spoil the vines. A great basal sin: Jer. 5:21. O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. (Herein is included the failure to use, or the misdirection and inversion of use, of all our powers for the purposes assigned and the ends designed in the gift of those powers—thus subjugating the soul itself to self-indulging passion in the stead of self-denying principle.) James 4:17. Therefore to him that knoweth to do good, and doeth it not, to him it is sin. 1 John 5:17. All unrighteousness is sin. Sins charged upon Israel: Hos. 4:1, 2. There is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Two evils: Jer. 2:13. For My people have committed two evils; they have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. The signal and most heinous sin—unbelief in Christ: John 3:18. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 16:9. Of sin, because they believe not on Me.

BSBJeremiah 2:13 “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns—broken cisterns that cannot hold water.

中罪的种种刻画，以及特别标出的几类罪。刻画：耶利米书 2:19 —— 你离弃耶和华你的神，你当知道、当看见这是恶事，是苦事。44:4 —— 这可憎的事是我所恨的，不要行吧！罗马书 7:13 —— 叫罪因着诫命更显出是恶极了。以疾病作喻：以赛亚书 1:5-6 —— 满头疼痛，全心发昏。从脚掌到头顶，没有一处完全的。耶利米书 17:9 —— 人心比万物都诡诈，坏到极处。以捆绑、为奴作喻：约翰福音 8:34, 36 —— 所有犯罪的，就是罪的奴仆……所以天父的儿子若叫你们自由，你们就真自由了。罗马书 6:20-22 —— 因为你们作罪之奴仆的时候，就不被义约束了。特别标出的几类罪——隐而未现的罪与任意妄为的罪：诗篇 19:12-13 —— 求你赦免我隐而未现的过错。求你拦阻仆人不犯任意妄为的罪。小罪：雅歌 2:15 —— 要给我们擒拿狐狸，就是毁坏葡萄园的小狐狸。一宗根本性的大罪：耶利米书 5:21 —— 愚昧无知的百姓啊，你们有眼不看，有耳不听，现在当听这话。（这里包含：不使用我们的各样能力，或错用、颠倒地使用它们，使之偏离赐下这些能力时所定的用途与目的；如此便使灵魂本身屈服于放纵自我的情欲，取代了克己的原则。）雅各书 4:17 —— 人若知道行善，却不去行，这就是他的罪了。约翰一书 5:17 —— 凡不义的事都是罪。指控以色列的诸罪：何西阿书 4:1-2 —— 因这地上无诚实，无良善，无人认识神。但起假誓，不践前言，杀害，偷盗，奸淫，行强暴，杀人流血接连不断。两件恶事：耶利米书 2:13 —— 因为我的百姓做了两件恶事，就是离弃我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。最显著、最可憎的罪——不信基督：约翰福音 3:18 —— 不信的人罪已经定了，因为他不信神独生子的名。16:9 —— 为罪，是因他们不信我。

ENSin as related to thought, feeling and action: unresisted evil in thought and feeling carries like guilt with evil in deed. 1 John 3:15. Whosoever hateth his brother is a murderer. Prov. 24:9. The thought of foolishness is sin. The moral character of an outward act is determined by the inward spirit and motive of the actor; apart from the actuating spirit and motive, no external act has any moral significance. James 2:10. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Sin and law: Rom. 3:20. For by the law is the knowledge of sin. Rom. 7:7. Nay, I had not known sin, but by the law. 1 Cor. 15:56. The strength of sin is the law. [Sin, in all its varied aspects and bearings, is related to law. This law, too, is not a material force, or an established uniform sequence: it is the expression of intelligence and will, the authoritative dictate of a rightful moral ruler. By the law—this dictate of the Divine will as to action—is the knowledge of its violation, sin. C. Walker.] [Law is the most majestic, sublime and sacred fact in the universe. It is the transcript of God's moral nature, the precipitate of His infinite wisdom and righteousness. It is rooted, not in His will, but in His reason and heart; hence the essence of its requirements is found in holiness and love. It is the standard of moral excellence for all spiritual beings, the ideal to which all must be conformed: God, angels and men stand or fall with it. And it is the principle and power which sustains the moral order and government of the universe, the basis and bond of God's spiritual and eternal empire. Its transgression therefore must be vindicated and satisfied before the sinner can be released from its just condemnation; for this release, some method of righteous reparation and forgiveness must be provided. God must uphold His law, for with its subversion His authority would be abrogated and His moral empire overthrown.]

BSBRomans 7:7 What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.”

中罪与思想、情感、行为的关系：思想与情感中未加抵抗的恶，其罪咎与行为上的恶相同。约翰一书 3:15 —— 凡恨他弟兄的，就是杀人的。箴言 24:9 —— 愚妄人的思念乃是罪恶。一件外在行为的道德性质，由行为者内里的心志与动机决定；离了那推动它的心志与动机，任何外在行为都没有道德意义。雅各书 2:10 —— 因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。罪与律法：罗马书 3:20 —— 因为律法本是叫人知罪。7:7 —— 只是非因律法，我就不知何为罪。哥林多前书 15:56 —— 罪的权势就是律法。〔罪，就其一切方面与关联而言，都是与律法相关的。而这律法并不是一种物质的力量，也不是既定的一律因果序列：它是理智与意志的表达，是一位正当的道德治理者所颁的权威指令。藉着律法——就是神的旨意关乎行为所颁的这项指令——人才认识对它的违犯，就是罪。沃克（C. Walker）〕〔律法是宇宙间最威严、最崇高、最神圣的事实。它是神道德本性的誊本，是他无限智慧与公义的结晶。它的根不在他的意志，而在他的理性与心；因此它要求的实质，就在于圣洁与爱。它是一切属灵存在道德优美的标准，是众生都必须与之相符的理想：神、天使、人，都随它而立、随它而废。它也是维系宇宙道德秩序与治理的原理与力量，是神属灵永恒之国的根基与纽带。因此，对它的违犯必须先得着申张与满足，罪人才能从它公义的定罪之下被释放；为着这释放，就必须预备某种合乎公义的补偿与赦免之法。神必须维护他的律法，因为律法一旦被颠覆，他的权柄就被废止，他道德的国度也就被推翻了。〕

ENEffects of sin—upon the transgressor, and as bearing upon the honor of God and the well-being of His moral kingdom. 1. Upon the sinning soul. (1) Results in personal experience—the soul wronged: Prov. 8:36. But he that sinneth against Me wrongeth his own soul: all they that hate Me love death. God's face hidden: Isa. 59:2. But your iniquities have separated between you and your God, and your sins have hid His face from you. Loss of self-respect, of heart-quiet, of sustaining hope: Jer. 3:25. We lie down in our shame, and our confusion covereth us: for we have sinned against the Lord our God. Prov. 13:15. But the way of transgressors is hard. Prov. 11:7. And the hope of unjust men perisheth. Isa. 57:21. There is no peace, saith my God, to the wicked. A growing fear of conscience: Prov. 13:21. Evil pursueth sinners. Heart-hardening: Eph. 4:19. Who being past feeling have given themselves over unto lasciviousness. (2) The action of sin upon the soul. That sin is self-revealing is the testimony of experience, of history and of Scripture: Num. 32:23. Be sure your sin will find you out. Sin is self-recording and self-punishing here; it produces self-mutilation, self-impoverishing and self-debasement of body, mind and heart. James 3:15 intimates the natural course of sin: earthly (given up to worldliness), sensual (proceeding to extreme self-indulgence), devilish (becoming diabolical). The growth, power and mastery of sin increase with unresisted indulgence: Prov. 5:22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. The habit of sinning produces shamelessness (Jer. 6:15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush); makes it almost impossible to turn to good and to God (Jer. 13:23. Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. Hos. 5:4. They will not frame their doings to turn unto their God); hardens the heart (Heb. 3:13. Lest any of you be hardened through the deceitfulness of sin); and leads to deeper guilt (Eccl. 8:11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil). (3) The sinner's standing before the law—under its condemnation and exposed to its penalty: Ps. 143:2. For in Thy sight shall no man living be justified. (4) The final issue in death: Ezek. 18:4. The soul that sinneth, it shall die. Rom. 6:23. For the wages of sin is death. James 1:15. And sin, when it is finished, bringeth forth death.

BSBRomans 6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

中罪的果效——对犯罪者本人的，以及就神的荣耀与他道德国度之福祉而言的。一、对犯罪之灵魂的果效。（1）在个人经历上的结果——灵魂受损：箴言 8:36 —— 得罪我的，却害了自己的性命；恨恶我的，都喜爱死亡。神掩面：以赛亚书 59:2 —— 但你们的罪孽使你们与神隔绝，你们的罪恶使他掩面不听你们。丧失自尊、心的安宁与支撑人的盼望：耶利米书 3:25 —— 我们在羞耻中躺卧吧！愿惭愧将我们遮盖，因为我们得罪了耶和华我们的神。箴言 13:15 —— 奸诈人的道路崎岖难行。11:7 —— 不义之人的指望也必灭没。以赛亚书 57:21 —— 我的神说：恶人必不得平安。良心中日增的惧怕：箴言 13:21 —— 祸患追赶罪人。心的刚硬：以弗所书 4:19 —— 良心既然丧尽，就放纵私欲。（2）罪对灵魂的作用。罪会自我暴露，这是经验、历史与圣经共同的见证：民数记 32:23 —— 要知道你们的罪必追上你们。罪在今生就自我记录、自我刑罚；它使人在身体、心思与内心上自我戕害、自我贫乏、自我贬低。雅各书 3:15 暗示了罪的自然走向：属地的（沉溺于世俗），属情欲的（进而极度放纵自我），属鬼魔的（终至邪魔化）。罪一旦不加抵抗地放纵，其增长、势力与掌控便与日俱增：箴言 5:22 —— 恶人必被自己的罪孽捉住；他必被自己的罪恶如绳索缠绕。犯罪成习会使人无耻（耶利米书 6:15 —— 他们行可憎的事知道惭愧吗？不然，他们毫不惭愧，也不知羞耻）；使人几乎不可能转向善、转向神（耶利米书 13:23 —— 古实人岂能改变皮肤呢？豹岂能改变斑点呢？若能，你们这习惯行恶的便能行善了。何西阿书 5:4 —— 他们所行的使他们不能归向神）；使心刚硬（希伯来书 3:13 —— 免得你们中间有人被罪迷惑，心里就刚硬了）；并导致更深的罪咎（传道书 8:11 —— 因为断定罪名不立刻施刑，所以世人满心作恶）。（3）罪人在律法面前的地位——处在律法的定罪之下，暴露于律法的刑罚之中：诗篇 143:2 —— 因为在你面前，凡活着的人没有一个是义的。（4）最终归于死亡：以西结书 18:4 —— 惟有犯罪的，他必死亡。罗马书 6:23 —— 因为罪的工价乃是死。雅各书 1:15 —— 罪既长成，就生出死来。

EN2. Sin dishonors God, by hatred, rejection and defiance: Mal. 1:6. If then I be a father, where is Mine honor? Prov. 8:36. All they that hate Me love death. Job 21:14. Therefore they say unto God, Depart from us; for we desire not the knowledge of Thy ways. 3. Sin is a public wrong and hurt to moral society, an energy of destruction to the moral order of the universe: unchecked, it would bring anarchy into God's law-ordered moral empire. Of this we have manifold and convincing suggestions in the entire history of families, communities and nations on the earth. Note: the exceeding sinfulness of sin, the awful colors in which the Bible pictures it, its fearful effects upon the individual soul, and the wide ravages of misery and ruin it has wrought among successive generations of the race, demand our deepest and most frequent consideration and laying to heart; and our profoundest study will reveal the truth that no measure or test of sin's awful sinfulness is so justly and overwhelmingly impressive as the sacrifice of the Son of God for its pardon and everlasting removal. God's merciful relation to the sinner, and gracious dealings in his behalf: He makes direct appeal to the conscience and the heart; He makes "every man to know the plague of his own heart" (1 Kings 8:38); by "the law" He reveals "the knowledge of sin" (Rom. 3:20); and by His Spirit He convinces the conscience and the heart of the fact of sin—emphatically of the sin of unbelief and rejection of Him (John 16:8, 9). This knowledge and conviction of sin is the work of God by the Holy Spirit; it precedes and lays the basis for the disclosure of Christ's redemptive work, and for the sinner's response of repentance and faith. [The more the conscience is enlightened, the more surely will it forbid peace so long as sin remains; for its honest verdict is that sin deserves God's wrath and must be punished. Every upright understanding assents to the justice of that dispensation by which "every transgression and disobedience received a just recompence of reward." To me, when convinced of sin, it seemed that God could not be God if He did not punish me for my sins; and because of this deep-seated conviction, that great Gospel truth, "The blood of Jesus Christ His Son cleanseth us from all sin," became a heavenly message.]

BSB1 John 1:7 But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

中二、罪以恨恶、拒绝、公然违抗使神受辱：玛拉基书 1:6 —— 我既为父亲，尊敬我的在哪里呢？箴言 8:36 —— 恨恶我的，都喜爱死亡。约伯记 21:14 —— 他们对神说：离开我们吧！我们不愿晓得你的道。三、罪是对道德社会的公害与伤害，是对宇宙道德秩序的一股毁灭之力：若不加遏止，它会把无政府状态带进神以律法安排的道德国度。关于这一点，地上家庭、社群与国族的整部历史都给了我们多方面的、有力的提示。按语：罪的极其可恶，圣经描绘它时所用的可怕色调，它对个人灵魂骇人的效果，以及它在人类世代相承之中所造成的愁苦与毁坏的大面积蹂躏——这一切都要求我们最深入、最经常地思量并放在心上；而我们最深的研究将揭示这一真理：衡量罪之可恶，再没有哪一把尺、哪一项检验，比神子为赦免并永远除去罪而献上自己这件事，来得更公允、更具压倒性的震撼。神向罪人所存的怜悯与所施的恩慈：他直接向人的良心与心发出呼吁；他使『各人知道自己心里的灾』（列王纪上 8:38）；他藉『律法』使人得着『对罪的认识』（罗马书 3:20）；又藉他的灵，叫人的良心与心为罪自责——尤其是为不信、拒绝他的罪（约翰福音 16:8-9）。这种对罪的认识与自责，乃是神藉圣灵所作的工；它在先，为『基督救赎之工的显明』以及『罪人以悔改与信心作出的回应』奠定根基。〔良心越被光照，就越必定不容人得平安——只要罪还在；因为良心诚实的判决是：罪该受神的忿怒，必须受罚。凡正直的悟性都认同那样的安排是公义的，即『各样的过犯和悖逆都受了该受的报应』。在我为罪自责的时候，我觉得：神若不因我的罪刑罚我，他就不成其为神了；正因这一深植的确信，福音那句伟大的真理——『他儿子耶稣的血也洗净我们一切的罪』——才成了一句属天的信息。〕

ENThroughout both Testaments, as their central and vital theme, God unfolds His own provision in the suffering and offering of Christ—for the pardon of the sinner, for his cleansing from guilt and deliverance from the power of sin, and for his restoration to childship and fellowship with Himself. This gospel we find condensed in many "faithful sayings": John 3:16. For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. Isa. 53:12. And He bare the sin of many. Zech. 13:1. In that day there shall be a fountain opened . . . for sin and for uncleanness. 2 Cor. 5:21. For He hath made Him to be sin for us. Heb. 9:26, 28. Now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself . . . Christ was once offered to bear the sins of many. 1 Pet. 2:24. Who His own self bare our sins in His own body on the tree. 1 Pet. 3:18. For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God. 1 Tim. 1:15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. [Deliverance from the penalty, the pollution and the power of sin must come from without. We are helpless to remove the already pronounced condemnation of the broken law, to cleanse our moral nature from that guilt and heart-defilement which is the necessary product of evil-doing, and to re-enforce our self-yielded and impotent will. Nor can deliverance—justification, cleansing, and a reversal and renewal of will—come from any other source than God Himself, our Creator, Lawgiver and Moral Governor.] [Where holiness is not, there is no sin: it is holiness that makes sin. Therefore, before forgiveness can be given, there must be a reckoning made with sin. Sin is a rent in the seamless robe of righteousness; and the Father who forgives sin must be a "Holy Father"—a Father who knows what righteousness is, and knows how to maintain its wholeness and integrity. Now no one can maintain the wholeness of holiness but God: it is beyond us forever. Even if man, by any sacrifice or penitence, could mend the moral order that he had broken, it would be an order for him no more, supreme and commanding for him no more: if we could heal our own conscience, it would be no more our king; if we could satisfy the moral order that we disturbed, our self-satisfaction would be insufferable, and would derange that order straightway. We may be sorry, and we may amend; but God alone can mend the rent in the seamless robe of righteousness. He mends it at the cross. P. T. Forsyth.] God demands, invites and entreats the sinner—knowing and trusting in Christ as the Saviour from sin—to acknowledge and penitently confess, and to turn from and forsake, his sin. This is the burden of His message to men by Moses and the prophets, by Christ and His apostles: Ezek. 18:30. Repent, and turn yourselves from all your transgressions. Luke 13:3. Except ye repent, ye shall all likewise perish. Acts 17:30. But now commandeth all men every where to repent.

BSB1 Peter 3:18 For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit,

中在两约之中，作为其核心而关键的主题，神展开了他自己所预备的办法——藉基督的受苦与献上，使罪人得赦免，得洁净脱离罪咎，得释放脱离罪的权势，并得以恢复儿子的名分与和他的相交。这福音浓缩在许多『可信的话』里：约翰福音 3:16 —— 神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。以赛亚书 53:12 —— 他却担当多人的罪。撒迦利亚书 13:1 —— 那日，必给……开一个泉源，洗除罪恶与污秽。哥林多后书 5:21 —— 神使那无罪的，替我们成为罪。希伯来书 9:26, 28 —— 但如今在这末世显现一次，把自己献为祭，好除掉罪……基督既然一次被献，担当了多人的罪。彼得前书 2:24 —— 他被挂在木头上，亲身担当了我们的罪。3:18 —— 因基督也曾一次为罪受苦，就是义的代替不义的，为要引我们到神面前。提摩太前书 1:15 —— 基督耶稣降世，为要拯救罪人。这话是可信的，是十分可佩服的。〔脱离罪的刑罚、污染与权势，必须来自外面。我们无力挪去律法既被违犯后已经宣告的定罪，无力洁净自己的道德本性、除去作恶必然带来的罪咎与内心的污秽，也无力重新支撑起我们那已经交出去、已无能为力的意志。而这拯救——称义、洁净，以及意志的扭转与更新——也不可能出自任何别的源头，只能出自神自己，就是我们的创造者、立法者与道德治理者。〕〔哪里没有圣洁，哪里就没有罪：正是圣洁才使罪成其为罪。因此，赦免得以颁下之前，必须先与罪结清一笔账。罪是公义那件无缝之袍上的一道裂口；而那位赦罪的父，必须是一位『圣洁的父』——一位知道公义为何物、也知道如何维护其完整无损的父。而除神以外，无人能维护圣洁的完整：那永远超乎我们的能力。即便人凭着某种牺牲或痛悔，真能把自己所破坏的道德秩序补好，那秩序对他而言也就不再是秩序了，不再对他有至高的、发号施令的权威了：我们若能医好自己的良心，良心就不再是我们的王；我们若能满足自己所扰乱的道德秩序，我们那份自我满足将令人难以忍受，并且立刻又把那秩序搅乱。我们可以懊悔，我们可以改过；但惟有神能补好公义那件无缝之袍上的裂口。他是在十字架上补好它的。福赛斯（P. T. Forsyth）〕神要求、邀请、恳劝罪人——就是那认识基督、信靠他为救人脱离罪之救主的人——去承认并痛悔认罪，去转离并撇弃自己的罪。这正是他藉摩西与众先知、藉基督与众使徒向人所传信息的要旨：以西结书 18:30 —— 你们当回头离开所犯的一切罪过。路加福音 13:3 —— 你们若不悔改，都要如此灭亡。使徒行传 17:30 —— 如今却吩咐各处的人都要悔改。