校園團契寫的這份禱告詞，真的很好。在這裡同姐妹們分享和共勉。

“主啊，當祢將我造成一個女人的時候，祢已經預定好了我的角色，當我順著祢的旨意而行的時候，祢的心意就得到滿足。主啊，求祢指教我如何愛自己的丈夫，莫要讓我用輕重短長來衡量對他的愛，只要讓我相信無論如何，我敬重他就是敬重基督！無論何事，讓他感到敬畏神的妻子身上特有的溫良﹔無論何時，讓他可以在自己妻子的身旁安全地卸下生活強加給他的重擔，重新恢復男人的膽識與銳氣，來完成祢交托他的使命。主啊，求祢指教我如何愛我的兒女，莫要讓我用得失盈虧衡量對他們的愛。只要讓我相信無論如何，我看護他們就是看護耶和華所托付我的產業﹔無論何事，讓他們隨時聽到贊美的聲音從我的口中而出﹔無論何時，他們可以在家裡真切地享受天真的樂趣，得到真理的教導，永不停歇地快樂成長，成為祢所要他們成為的人。主啊，求祢指教我如何料理家務，莫要讓我因工作的繁忙就疏忽對家的經營。讓我相信無論如何，即便勞累擠兌掉我最后一刻放鬆的機會，我都理當合理持家，把家筑成魔鬼攻不破的愛巢。主啊，讓我謹守、貞潔、待人有恩，順服自己的丈夫，莫要讓我偏離女人的正道。主啊，我生活在物質豐足的時代，常在眼前的安逸中將家庭的使命疏忽﹔我生活在女權高漲的時代，常在獨立的女性意識中將男女配合的道理遺忘。如今，我開口向祢呼求，主啊，求祢保守我能以聖經中一個賢德的婦人之角色，溫暖一個家，見証一位神。”

--
我知道祢愛我 我知道祢愛我 耶穌
我知道祢愛我 此時此刻 此時此刻

我只想信靠祢 祢愛使我堅定
讓我有信心 居住在祢愛裡

我相信 祢的愛 享受在 祢懷裡

我不可能賺取祢的愛
我知道不是因我配得...
祢愛我只因為祢是愛 愛贏了

沒人像祢一樣愛我
沒人如此的愛我

-源自网络

希腊文罪-hamartia 在医学上的应用-组织错构，很有意思。

錯構瘤（hamartoma）是指機體某一器官內正常組織在發育過程中出現錯誤的組合、排列，因而導致的類瘤樣畸形。 「錯構瘤」一詞由albrecht在1904年首先提出。

錯構瘤不是真性腫瘤，該瘤生長緩慢，隨機體的發育生長而增大，但增大到一定程度即可停止，和機體之間是協調的，極少惡變。也有少數學者認為錯構瘤是真性腫瘤（如：腎血管平滑肌脂肪瘤），而不是「正常組織的異常組合」，應被歸為間葉源性腫瘤。

錯構瘤可來自許多組織，常見於肺（由軟骨島、支氣管上皮和腺體等混合，局部增生而形成局限型或瀰漫型錯構瘤）、腎（血管平滑肌脂肪瘤）、乳腺（乳腺小葉脂肪形成的乳腺錯構瘤）和嬰兒肝（間葉性錯構瘤）等。

肺錯構瘤：是支氣管的一片組織在胚胎髮育時期倒轉和脫落，被正常肺組織包繞，這一部分組織生長緩慢，也可能在一定時期內不生長，以後逐漸發展形成瘤。大多數在40歲以後發病。

腎錯構瘤：腎錯構瘤又稱腎血管平滑肌脂肪瘤，為良性腫瘤。近年來發病率有增高趨勢，可能與診斷技術水平提高有關。腎錯構瘤可以是獨立的疾病，也可能伴有結節性硬化，後者是常染色體顯性遺傳。臨床特點為雙腎多發病灶，合併智力發育遲緩，面部蝴蝶狀皮脂腺瘤等。女性多見，發病年齡多為20-50歲。但我國腎錯構瘤患者絕大多數並不伴有結節性硬化。

膽管錯構瘤：Biliary hamartomas (also called von Meyenburg complexes) 由於胚胎髮育過程中,膽管板向膽管的轉化發生障礙,吸收不充分所導致的錯構性病變。該病又稱為von Meyenburg症候群,特點是多發的、大小均一的囊性病變,並被多少不等的纖維基質所包繞。膽道錯構瘤的發病率約為1%~3%,一般無臨床症状,偶然被發現,也不需要特殊處理。已有關於採用患膽道錯構瘤的肝臟作為供肝,行肝移植術成功的報導。有文獻報告,該病可導致定位不清的腹痛和惡變。

鑒別診斷：包括肝轉移瘤和肝小膿腫。腹部MRI如證實病變為囊狀、大小均一、信號強度均等、邊界清楚,則可排除上述病變。




從發病機理上經多年來詳細深入的研究，並結合現代生物分子學理論，終於總結出各種類型錯構瘤形成的根本原因是「脂肪瘤因子」，在患者體內也存在一種脂肪瘤因子，在正常情況下，這種脂肪瘤因子處於一種失活狀態（無活性狀態），正常情況下是不會發病，但在各種內外環境的誘因影響作用下，這種脂肪瘤因子的活性處於活躍狀態具有一定的活性，在外界因素改變時，加上體內的內環境改變，脂肪瘤因子活性進一步增強，使正常的脂肪細胞發生異常增生現象，導致脂肪組織沉積於毛細血管的平滑肌組織中，形成臟器突出的腫塊，稱之錯構瘤。　　

腎錯構瘤的病理學

腎錯構瘤屬腎實質良性腫瘤，皮質和髓質內均可發生。病理檢查見腫瘤大小不一，可向腎外或集合系統生長，無完整被膜，但界限清楚，切面呈灰白、灰黃或混雜黃色，有的可見出血灶。鏡下見腫瘤由成熟的脂肪組織、血管和平滑肌以不同比例構成，也可混有纖維組織。一般認為，腫瘤出血的主要病理基礎是由於腫瘤含有豐富的血管組織，而這些血管管壁厚薄不一且缺乏彈性，血管行徑迂曲並可成動脈瘤樣改變，受輕微外力打擊即可破裂。此外，可能還存在兩種影響因素：其一，錯構瘤中各種組織成熟程度不一，有些含有生長活躍的平滑肌和纖維組織，以致瘤體快速生長，血供增加，有人認為這些細胞具有肌母細胞和纖維母細胞的特點，具有潛在侵襲性行為，甚至有惡變的可能。其二，快速生長的瘤體在體積增大、重量增加的同時壓迫毗鄰的正常腎組織，造成正常腎組織萎縮甚至局灶性缺血壞死，以致輕微外力即可使瘤體與腎臟的界面斷裂而出血。　　

中醫發現的致病原因

一、過度飲酒，經常進食肥肉、動物內臟、無鱗魚或蛋黃等人群。因為進食過多肥膩之品，高膽固醇食物，可造成下焦濕熱，痰濕內生，運化失調，即新生脂肪組織多，使體內過多的脂肪細胞異聚，變性。治療原則是：清熱利濕，健腎補脾，軟堅散結。

二、工作壓力過大，心情煩躁，經常生氣的人。因為肝氣鬱結，氣血不暢，經脈不通，可造成正常的脂肪組織和淤血交織在一起，長時間可形成結締組織包裹脂肪細胞，形成脂肪瘤。治療原則：疏肝理氣，活血化瘀，軟堅散結。通過治療打通經脈，疏通經血，消散脂肪瘤。

三、經常熬夜，想問題過多的人。因為傷及肝腎，使肝腎陰虛，陰陽失調，這樣人體對脂肪的分解能力下降，原有的脂肪組織和新生的脂肪不能正常排列，形成異常的脂肪組織，即"錯構瘤」，治療原則：滋補腎陰，調理陰陽平衡，軟堅散結。　　

錯構瘤患者的保健措施

患者平時應注意保持心情舒暢、切忌大怒暴怒，多吃蔬菜、水果，保持大便通暢，進食不宜過飽，以七八分飽為宜，少食牛、羊、豬、狗肉，忌食油膩厚味、烈性酒及辛辣煎炸食品，以食清淡、富含營養的食物為宜。錯構瘤患者工作中及做家務活動時防止過度用力，不要手持重物，不宜做劇烈運動，以免增加腹腔壓力，引起瘤體破裂出血。可經常做長距離散步等低強度運動，定期複查腎臟B超，注意觀察瘤體大小

分類

錯構瘤可來自許多組織，常見於肺（由軟骨島、支氣管上皮和腺體等混合，局部增生而形成局限型或瀰漫型錯構瘤）、腎（血管平滑肌脂肪瘤）、乳腺（乳腺小葉脂肪形成的乳腺錯構瘤）和嬰兒肝（間葉性錯構瘤）等。
肺錯構瘤
是支氣管的一片組織在胚胎髮育時期倒轉和脫落，被正常肺組織包繞，這一部分組織生長緩慢，也可能在一定時期內不生長，以後逐漸發展形成瘤。大多數在40歲以後發病。

腎錯構瘤
腎錯構瘤又稱腎血管平滑肌脂肪瘤，為良性腫瘤。近年來發病率有增高趨勢，可能與診斷技術水平提高有關。腎錯構瘤可以是獨立的疾病，也可能伴有結節性硬化，後者是常染色體顯性遺傳。臨床特點為雙腎多發病灶，合併智力發育遲緩，面部蝴蝶狀皮脂腺瘤等。女性多見，發病年齡多為20-50歲。但我國腎錯構瘤患者絕大多數並不伴有結節性硬化。
肝錯構瘤

肝錯構瘤即「肝臟錯構瘤」，該病多見於兒童，組織學上由排列紊亂的間葉組織、膽管和肝實質組成，屬良性腫瘤，手術切除效果較理想。
而肝臟血管肉瘤是由肝竇血管內皮細胞發生的惡性腫瘤，是肝臟最常見的原發性惡性間葉組織腫瘤，多見於有氯乙烯長期接觸史的男性，臨床上進展迅速，缺乏有效的治療手段，預後差。

乳腺錯構瘤

乳腺錯構瘤(hamartoma of mammary gland)是由脂肪組織、纖維組織、乳腺導管和乳腺小葉多種組織成分混合生長而成，是臨床上比較少見的特殊類型的乳腺良性腫瘤。

约拿有关“原罪”答疑

其一 我再跟你讨论人的问题，不是灵界的事，我当然知道原罪是亚当夏娃犯罪以后的事。

答：既然原罪是亚当犯罪以后的事情，就说明亚当的犯罪，并不是由原罪引发的。



其二 我请你回答何为私欲？或者说你认为的私欲是什么？你可以搜罗网络关于这个词的定义，用说文解字等一些权威的解释，但最好回到圣经中去定义私欲。

答：“私欲”这个词在新约中共出现20次，要总结何为“私欲”，43楼的仓谷已经回答很清楚了。“私欲”就是超越位份本身的“欲求”。这也不是仓谷今天才发明出来的，而是神学界里传统的解释。上帝造了拥有“自由”和“欲求”的人类，“自由”和“欲求”本身并不是罪，当“自由”和“欲求”被误用的时候，才生出罪来。所以神造亚当本来是无罪的，也没有罪性，但是没有罪性的亚当却误用了“自由”和“欲求”犯了罪。

如果人没有自由，像电脑那样按着程序命令顺服神、爱神，那么人对神的顺服和爱都是没有价值的，神不要这种没有价值的爱。如果人没有“欲求”，人也就不会追求与神更亲密的关系，就好像一颗石头，你把这颗石头摆放在家里，它永远不会主动对你产生任何感情。只有你爱这颗石头，这颗石头不会爱你，因为石头没有任何爱的“欲求”。石头没有“自由”，也没有“欲求”，所以石头不会犯罪。

神知道“自由”和“欲求”有危险吗？神知道，神不但知道，神许可“自由”和“欲求”有被误用而犯罪的可能，再把这个可能性放在人的身上，为什么呢？因为神认为这个考验的过程是绝对必须要的，不可以被取消；所以当神造人的时候，他就把“自由”和“欲求”放在人的里面。正像一台打字机有可能打出不好的作文，也可能打出伟大的文学作品出来。但是当打字机打出不好的书信、或是害人的词句出来的时候，不等于打字机是没有用的，也不能说打字机是坏的，只证明它隐藏着可好可坏的可能性。当你不照规矩乱按打字机的时候，打出来的就是坏的作品了。



其三 私欲是罪还是不是罪，使亚当夏娃犯罪的私欲是不是罪。

答：不按神的心意正确使用的“欲求”和“自由”都是罪。所以私欲是罪，所以亚当会死，因为罪的工价就是死。



其四 罪从本源和延生是否分为原罪和本罪，原罪是根还是枝桠，本罪和原罪是何种关系？

答：人的罪可分为原罪和本罪，这是基督教界一千多年来传统的观点。在系统神学里，原罪是指“因着亚当一次所犯的罪，给我们带来的与生俱来的身份和犯罪性向”，而本罪则是“人对神一切显明的旨意的违犯”。因着原罪这个内在的败坏，成为了本罪和不圣洁的基础。原罪好像一棵树，是单一的；本罪好似果子，是众多的。人有了原罪之后，就常常犯众多的本罪了，而且无法做到不犯罪。但并不是所有的罪都是原罪导致的，正如亚当犯罪就不是原罪导致的，亚当犯罪是因为误用了“自由”和“欲求”，他想要像神一样。

用一个比喻来解释原罪吧，虽然不是十分贴切，但是能帮助我们理解原罪和本罪。就拿一碗饭来做例子：饭本身有会变得臭馊的特性，这就是原罪。但刚做出来的饭是好的，合格的，并没有臭馊，也没有变质，完全符合食用的要求，但是这碗饭自从被做好的那一刻起，就已经拥有了会变得臭馊的倾向了。这时候的这碗饭就好比一个刚出生的婴儿，只有原罪，而无本罪。随着时间的推移，这碗饭就开始变质，一个星期之后大概就很臭了，甚至发霉了，这就是本罪，是原罪那个特性导致它产生这个结果。如果我们把这碗饭放进冰箱里冷冻起来，会大大延缓这碗饭变质的时间，但是无法从根本上改变这碗饭的结局，一旦遇到合适的温度和环境，这碗饭马上就开始变得臭馊。人就是这样，既然从亚当那里继承了喜爱犯罪的倾向，在一个监督比较严格的环境里，可能不太容易犯罪，一旦遇到合适的环境和机会，或是试探来了，马上就犯罪了。但是一块石头你留它一两年，也不会变得臭馊，因为石头没有会变得臭馊的特性。耶稣基督没有“罪性”，同时耶稣基督没有“私欲”，所以耶稣基督不会犯罪。



其五 “原罪的审判在肉身死亡的时候，就已经结案了”，既是这样以利亚，以诺怎么解释？

答：这就要提到“因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了”这节经文了。不但以诺和以利亚，当主再来时，那些还没有死的信徒，他们的肉身就不必经历死亡，而是直接改变，变成荣耀的身体。耶稣基督已经担当了信徒的罪（包括原罪、本罪）所应受的刑罚，对于信徒来说，原罪和本罪的案子已经结了，耶稣基督已经全部担当了，所以基督徒不会经历白色大宝座的审判。对基督徒来说，只有基督台前的审判，那是关乎我们侍奉的生活，与第二次的死的审判无关了。

不信的人身体会死，可以理解；既然信徒的原罪和本罪耶稣基督都已经全部承担了，为何信徒的身体还是会死？因为在上帝的救赎计划里，神要借着“身体的死亡”让我们脱离这个有罪性的身体、完全得赎。对于基督徒来说，死亡并不意味着生命的结束，也不意味着耶稣基督的救赎不完满，死亡只我们进入另一个更美生活的一扇门。从另一方面来讲，神赦免我们的罪，不表示我们不用承担罪的结果。就比如只要我们高兴，可以把手放到火里去烧，神会赦免我们的无知，但烧伤的痛苦不会因此免去，所以信徒的身体还是要死的。但神对于一小部分人给予特殊的恩典，例如以诺和以利亚，还有当主再来时，那些还没有死的信徒，神让他们的肉身不必经过死亡，而直接发生改变。这是很特别的恩典，所以不可强求。我们只能说，神要恩待谁，就恩待谁。



其六 外邦人也会复活被审判，此时的肉身带不带原罪？

答：启示录20章已经讲得很清楚了，外邦人也会复活受审判。但圣经没有说不信的人复活之后身体还带不带原罪，历世历代的神学家也没有去研究过这个问题，对于一个下地狱的人，这个问题已经毫无意义了。神学家们研究“原罪”是想更清楚理解基督的救赎，而对于被宣判下地狱的人，已经没有救赎的机会了，也就没有人去研究不信之人复活之后身体还带不带罪性的问题了。

有一点是圣经说得很清楚的，神不再以原罪为理由对复活之人进行审判了。因为这个罪人的肉身已经死过一次了，已经满足了律法的要求“罪的工价就是死”。因此那个白色大宝座的审判不再根据人从亚当那里继承下来的“罪人”的地位，而是根据罪人本身所犯的罪。

根据改革宗的立场，罪性是由身体遗传的，不是由灵魂遗传的，所以脱离身体了，就脱离亚当而来的罪性了。从我自己思想的角度来回答，既然圣经没有说神会给他们“荣耀的、不会犯罪的身体”，所以我不能说他们的身体和我们的身体是一样的，但我也不能说复活之时神给他们一个带有犯罪倾向的身体，那更是抹黑神。所以，我就先暂且认定这个新的身体是“中性”的。即便身体是中性的，人背叛神并不一定需要“罪性”，就如魔鬼和亚当背叛神并不是因为原罪一样。所以，即使复活的身体没有罪性，他们仍然会选择继续与神为敌，这是他们的灵魂铁了心做出的选择，身体本身有没有罪性已经不重要了。

根据神学家们的猜测，既然地狱是完全与神隔绝的，那么地狱里就没有爱、没有同情、没有怜悯、没有良善、没有悔改……所以罪人在地狱里是不可能悔改的，他们犯罪的生命在地狱里会彻底地表现无余，他们在受苦中还会继续咒骂和亵渎神，这也使得刑罚永没有结束。神学家们这样说是有道理的，既然我们认定了人能悔改是因为圣灵的光照，那么地狱里没有神的恩典和光照，所以，罪人就不可能再悔改了。那么，罪人也就只能带着他们的罪存于地狱之中，也就会继续地恨神，辱骂神。启示录里说“（罪人）又因所受的疼痛、和生的疮、就亵渎天上的神、并不悔改所行的。”所以，罪人在受苦时不仅不悔改，且还亵渎神是有经文根据的。



其七 真信主的人还有原罪的经文支持。

答：根据圣经罗马书第6章说“我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆……所以，不要容罪在你们必死的身上作王，使你们顺从身子的私欲。……倒要像从死里复活的人，将自己献给神，并将肢体作义的器具献给神，罪必不能作你们的主”，可以知道“罪身灭绝”指的是脱离罪的控制，使罪不能在我们身上掌权，而不是说罪性已经完全消失了。所以使用“还有原罪”这个词也不是很恰当，更恰当的表述应该是“还受罪性的影响”。除了我们每个基督徒自身的经历可以证实外，罗马书第7章也已经很明显讲到罪性对真基督徒的影响力仍然存在，以至于保罗发出“我真是苦啊！谁能救我脱离这取死的身体呢？”的感叹。从他这句话里，我们能看出，罪性和身体是连在一起的。要想完全脱离罪性，只有等到脱离身体之时。



其八 主耶稣的代赎，赦免，担当的是什么？

答：耶稣基督的代赎担当了我们作为罪人当受的刑罚，要拯救我们脱离原罪的影响，私欲的诱惑，以及人自己所犯的罪行。



其九 不要动不动搬什么系统神学做幌子顾左右言它，还是回到圣经中来讨论，好么？

答：怎么可能不谈神学？只要你涉及关于任何与神有关的知识，那就是神学。你说“我信耶稣”，那就是神学；你说“我信上帝”，那就是神学；你说“神爱世人”，那就是在讲神学。你天天都在讲、都在用神学，只是你不知道那就是神学而已。你以及你自己教会每天都在表达神学里的其中某一种主张和观点，只是你不知道这就是在讲神学而已。

自己读经祷告就好，不用管神学，这是不可能的。我们没有亲自跟过耶稣基督，不牵涉神学，我们如何知道自己信的到底信对还是信错？

你确定自己有本事读圣经原文？圣经原文旧约是希伯来文、新约是希腊文，我们现今读的中文圣经是翻译本。我们确定自己读的翻译本意思和原文绝对一模一样？我们确定自己读的翻译本在各种时态、语态、单复数，都能像原文一样精准？我们确定自己在这些字汇状况的理解可以和原文一样？

你确定自己读圣经，绝对不会受到自己文化、语言、风俗习惯、理解能力、、的影响？你确定中国人读到“亲嘴问安”的意思，和欧美人读到这话的意思，理解都是一样？欧美人习惯亲嘴，清朝时的中国人会认为这是男女授受不亲，现今的中国虽然较开放，但也没这习惯。

你确定自己的阅读与理解绝对正确无误？圣灵只引导你，圣灵绝不会引导其他信徒？你绝对无误，别的圣徒都会有误？你的错误，都不需透过其他信徒的帮助来纠正？

你确定自己教会教的就是绝对正确？教会不会有误？圣灵只引导你的教会，不会引导其他教会？事实上，天主教也好，很多异端也罢，都坚持自己教会教的才是绝对正确，问题是他们已经走在死路里了。

你凭什么知道自己读出的意思一定是正确的呢？凭你自己感觉？凭你教会教导？其实你个人的感觉、你教会的教导都可能教错了。你若不透过圣灵对历世历代众圣徒集体的保守与传承之下所读出的正确意思，只企图靠个人或自己教会，是很容易往错误的路在走。

我们是有罪有误的人，凭什么能说自己的解读才是正确呢？这时，我们必须透过“历世历代众圣徒”的集体检验才行。圣灵透过对历世历代众圣徒的带领，透过对他们的光照，从使徒时代开始，代代相传，将正确的真理一代一代传下来，将错误的道不断去除掉。

当教会面对众多异端邪说攻击时，上帝在教会中兴起他的仆人，认真研读全本圣经，然后提出批判与驳斥，维护真理的纯正。而这样透过历世历代众圣徒共同的解经心得分享，又被历世历代众圣徒集体检验，错误的不断被去除，正确的继续被持守，这样一代一代传下来的神学教义，就是我们所信仰的内容，也就是真正纯正的真理，不是任何个人所宣称，而是历世历代教会集体确认过的真理。

我们如何知道自己所信的各种内容是正确的？我们又如何知道我们的教会教导是否正确？就是要透过神学来知道。不用知道各种高深的神学词汇，但必须正确信仰各种教义内容。

因信称义

马丁·路德


　　因此，这一个信既然只能在里面的人之内作主，如同罗马十章所说：“心里相信就可以称义”；而且又只有信可使人称义，这一个里面的人就显然不能因什么外表的行为或其他方法得称为义，得自由，得救。行为，不论其性质如何，与里面的人没有关系。反之，只有心里的不敬虔与不信才叫人有罪，叫人成为可咒可诅的罪的奴仆；并不关系外表的行为。因此，每一个基督徒所应该留心的第一件事，是丢弃依靠行为的心，单单多求信的坚固，藉着信不在行为的知识上生长，要在为他受死而且复活的基督耶稣的知识上生长，如同彼得在他的前书末章所说的；因为没有别事可使人成为基督徒。所以如约翰六章所记，犹太人问基督他们当作什么，才算是上帝的工，他就摒除他所见到的他们那些无数的工，只吩咐他们一件，就是：“信上帝所差来的，这就是作上帝的工。因为父上帝印证了他。”

　　因此真信基督就是一个无可比拟的宝库，贮藏一切救赎，救人脱离一切恶事，如同基督在马可末章所说：“信而受洗的必然得救，不信的必被定罪。”这一个宝库，以赛亚已经看见，而且在十章十节预言上帝要怎样在地上定规必成的结局，有公义施行，如水涨溢。他仿佛说：“信是律法简约而完备的实行。这信使信徒有充充满满的义，就不必另要什么得他们的义。”保罗在罗马书也如此说：“心里相信，就可称义。”

信与行为

　　你如果问，既然只是因信称义，没有行为，就可以使人得这么大有福气的宝库，那么，圣经又怎么规定这么多行为，礼仪，律法呢？我就回答说：第一，你须记得那已经说过的只是信，不是行为，使人称义，使人自由，使人得救，这个我们以后说得更清楚。现在我们只要指出上帝的各部圣经总分为两部——诫命与应许。

诫命显出软弱

　　诫命所教训人的的确是善事，无奈教训人的事，行起来，却不如教起来的快；因为诫命只指示我们什么是当行的，而不给与我们行的能力；诫命的意思只是要教训人认识自己，叫他藉着诫命可以承认他不能行善，可以在他自己的能力上绝望。这就是他们何故叫做诫命，何故是旧约。比如：“你不可起贪心”，这就是一条定我们一切人有罪的诫命，因为没有人能不起贪心，不怕他如何抵制。因此，为着要不起贪心，为着要成全这一条诫命，人就不得不以自己绝望，而另在别处，另从别一位，找那他自己所没有的帮助，如同何西阿所说：“以色列啊，你自己的是灭亡，你的帮助只在我。”我们在这一条诫命上如此，在其余一切诫命上亦复如此，因为不论那一条，我们都一样无法遵守。

　　但人藉着诫命既已得知自己的软弱，对于如何成全律法既已发生不安，因为律法必得成全，不叫一点一画废掉，不然人就要被定罪，没有希望；这样，既已实实在在虚心了，既已看见自己算不了什么，就在他自己身上找不出称义与得救的方法。到了这一步，圣经的第二部就在那里等候着。这就是上帝的应许。
应许给人力量

　　上帝的应许宣扬祂的荣耀说：“你若愿意成全律法，照诫命所说不起贪心，你就来信基督，在祂里面有恩典，公义，平安，自由，与诸般应许给你。”因为你凡在遵行律法的事上所不能的，这些虽然又多而又无用，你就可以藉着信的又快捷又容易的路径做到。因为我们的父上帝叫一切事靠信而行，所以谁有信，谁就什么都有，谁没有信，谁就什么也没有。“因为上帝将众人都圈在不顺从之中，特意要怜恤众人”(罗马十一章)。因此，上帝的应许就答复了上帝诫命的要求，成全了律法所规定的，叫诫命与成全诫命，一切都属上帝。是祂定诫命，也是祂成全。故此上帝的应许属于新约，不但属于新约，也就是新约。

　　上帝的应许既是圣洁，真实，公义，自由，平安的话，充满百般的善，凡心灵用坚固的信以这些应许为依靠的，就是与这些应许连合了，不但连合，也是为这应许所吸收了，所以这样的心灵不但同有这些应许的能力，也是浸透，且为这些应许所陶醉了。因为基督的一摸，既可以医病，那么，这一个心灵上最轻柔的一摸，不如说，这一个道的吸收，岂不更要将道的一切传达于心灵？这就是如何只是因信，非因行为，心灵得为上帝的道称义，成圣，使心灵成为真实，平安，自由，充满百般福气，成为上帝的真儿女，如同约翰一章所说：“祂就赐他们权柄作上帝的儿女，就是赐给凡信祂名的人。”

信使人称义

　　照以上所说，就容易明白信如何有这等大能力，如何不是善行，也不是总合一切善行所能比拟；没有什么行为附着上帝的道，也没有什么行为能在心灵里面；在心灵里面的只是信，心灵只为道的左右。道是怎样，就使心灵怎样，如同炎热的烙铁因与火连合便熊熊发光如火一样。这样，基督徒在信里就有了一切，再不需什么行为使他称义。他若不需行为；也就不需律法；若不需律法，就一定脱离了律法，“因为律法不是为义人设立的”的话也就是真的了。这就是基督徒的自由，也就是我们的信；这一个自由并不是叫我们过懒惰或邪恶的生活，乃是以律法与行为为人的义与得救所不必需的。信成全诫命

　　这是信的第一个能力。现在我们要看第二个。因为信另有一个功用，就是凡信所靠的，那信也最尊敬重看他，因为信看他是真实可靠的。我们尊敬人，没有过于以我们所信靠的人，是真实，是义人的。我们重看人还能比看人是真实，是义人,是尽美尽善更可贵？反之我们轻看人，又没有比看人是假，是恶，疑惑他，看他为不可信任，还重的。所以心灵坚定不移信靠上帝的应许，看祂是真实公义，就再没有高过这种看法的。我们看祂是真实公义，并用我们所信的无论谁所应得的看祂，这就是敬拜上帝的极点。到了这个时候，心灵就全然听从上帝的旨意，既然听从，就尊祂的名为圣，甘心情愿照上帝所喜悦的待祂，因为心灵既坚持上帝的应许，就不会疑惑那真实，公义，智慧的上帝不得为祂尽心尽意办理一切，处置一切，安排一切。一个这样的心灵在一切事上还不会藉着信顺从上帝至于极处么？还有什么诫命不能为这种顺从丰丰富富的成就呢？还有什么成全比这在一切事上都惟命是听更完美呢？但这种顺从非由行为而来，乃单由信而来。反之，有什么事比不信上帝的应许更属违背上帝，更属邪恶，更属藐视上帝呢？因为这不就是以上帝为说谎的，或疑惑祂不真实，却以自己是真实的，以上帝为说谎，为虚妄么？凡这样行的人，不是弃绝上帝，在自己心里立起了自己的偶像么？这样，从这种邪恶中生出来的行为，纵令是天使与使徒的行为，又有什么益处呢？所以上帝不将众人圈在愤怒或情欲之中，但圈在不信之中，这圈的实在不错；好叫凡自以藉着遵行律法(民事与人道的德行)所规定贞洁与怜悯人之事而成全律法的，得以明白他们不会得救，他们是在不信的罪下，如不寻求恩典，就要按公义被定罪。(参罗十一：32)

　　但上帝既见我们看祂是真实的，因我们的信照祂所应得的尊敬祂，祂就因我们信的缘故，也尊敬我们，看我们是真实的，是义人，因为信把上帝所应得的归给上帝，所以就生出真实与义来；因这缘故，上帝也把荣耀还给我们的义。看上帝是真实是公义，原就是真实公义的看法，这样看祂，这样认祂，原就是真实公义的，所以祂在撒上二章三十节说：“尊重我的我必重看祂，藐视我的，他必被轻视。”保罗在罗马书四章说，亚伯拉罕的信算为他的义，因为他藉信，就将最全备的荣耀归给上帝，我们若信，因同样的缘故我们的信也要算为我们的义。

信与基督连合

　　信的第三个无可比拟的好处就是：信将心灵与基督连合，有如新妇与新郎连合。像使徒所说，因这一个奥秘的连合，基督与人的心灵成了一体。若是一体，若是成了真正婚姻的结合，不但如此，更是一切婚姻中最美满的，因为人的婚姻不过是这真正婚姻残缺不全的一个预表：他们就不分善恶凡事都公有了。所以凡信的人就可以拿基督所有的自矜，夸口，仿佛就是他的；凡他心灵所有的，基督也认为是他的。我们只要将这两样比较，就要看出贵重无比的事来。基督满有恩典，生命，救赎；人的心灵却满有罪恶，死亡，咒诅。于是让信来到他们中间，罪恶，死亡，地狱就属了基督，恩典，生命救赎却属了人的心灵。因为基督若是新郎，就当将祂新妇所有的归于自己，而将自己所有的赐给祂的新妇。因为祂若将身体与整个的自己也赐给她，怎会不将祂一切所有赐给她呢？祂若接受了新妇的身体，又怎会不接受她一切所有的呢？(参弗五：31)

　　看哪！在这里我们不但有一连合的愉快异象，也是有一有福的战争，胜利，拯救，得赎的异象。因为基督是上帝与人连合在一个位格里，这一位没有犯过罪，没有死过，没有被定罪，也不能犯罪，不能死，不能被定罪；祂的义，生命，救赎是不能胜过的，永远的，无所不能的；祂因信的结合，在祂新妇所有罪恶，死亡，与地狱的痛苦上就有了分，不但有分，也将这些归于自己，当作是祂自己作的，当作是祂自己犯的罪；祂受苦，受死，下到地狱，为的就是要胜过这一切。这样，行这一切事的既是这样的一位，死亡与地狱不能吞灭祂，祂就必能得与他们大大决斗，将他们吞灭。因为祂的义大于一切人的罪，祂的生命强于死亡，祂的拯救较之地狱更属无敌，如此那相信的心灵，因信的保证，在她新郎基督里面就脱离了一切的罪，再不怕死亡地狱的攻击，具有她新郎基督永远的义，生命与拯救。所以她献上自己，作荣耀的新妇，毫无玷污皱纹，在生命的道里，就是说，因信生命，公义，拯救的道，洗净了自己。这样，祂就以信，以慈爱，以怜悯，以公义，以审判，聘她为妻，如同何西阿二章所说的(参弗五：21)

　　这样，谁能充分领会这种贵重婚姻的意义呢？谁能了解恩典所有丰富的荣耀呢？这一个富足敬虔的新郎基督娶了这一个贫乏邪恶的娼妓，救赎她脱离一切邪恶，把自己一切的善给了她做装饰。这样，罪就无法灭她，因为这些罪已经放在基督身上，在祂里面被灭吞了；她有她丈夫基督的义，她把这义可夸为自己的，也能在死亡与地狱面前拿这抵挡她一切的罪，说：“我若犯了罪，但在我所信的基督里面我没有犯罪，凡祂所有的都是我的，我所有的也是祂的——如同雅歌的那新妇说：‘良人属我，我也属他’。这就是保罗在林前十五章所说的意思，他说：‘感谢上帝，使我们藉着我们的主耶稣基督得胜’；就是说，胜过罪恶死亡，如同他所说的：‘死的毒钩就是罪，罪的权势就是律法’”。
信成全律法

　　从这里你又明白如何以这么多归于信，单以信可以成全律法，不是行为称义的缘故。你看，第一条诫命：“你只要敬拜一位上帝。”也惟有因信才可以成全。因为你虽然从脚跟至头顶都是善行，你还是不义，也不是敬拜上帝，遵行第一条诫命，因为你若不是将祂所应得的真实与全善的荣耀归给祂，你就决不是敬拜上帝。但这事不能藉行为成就，必得藉心里的信才能成就。因为我们不是因行为，乃是因信，荣耀上帝，认祂是真实的。因此惟有信是基督徒的义，也惟有信是成全一切诫命的。因为凡成全了第一条诫命的，就不难成全其余的诫命。但行为既无知觉，就不能荣耀上帝，只有信在那里的时候，行为才能够荣耀上帝。但如今我们不问是什么行为，也不问是那种那类的行为，我们只问是谁的行为，是谁荣耀上帝，并生出这些行为。就是住在心里的信，信是我们一切义的主脑与本体。因此教训人诫命是靠行为成全的，就是盲目与危险的道理。诫命的成全必须在行为之先，行为是从成全律法之后发生出来，我们以后要听。(参罗十三：10)

旧约的预表 (参出十三：2；民三：13；创四十九：3)

　　但要更深切明白我们里面的人在基督里所有的恩典，我们必得揣摩在旧约上帝如何以头生的儿子分别为圣，归于自己，与生而即有的权利很被重视，因这种权利有双层的尊荣，就是为祭司与为王的尊荣。因为头生的兄弟是祭司，是其余各弟兄之长，这是基督的预表，祂是父上帝头生的独生子，也是童女马利亚的儿子，是非按血气与世界的样式的真祭司真王。因为祂的国不属这世界。祂是天上与灵性事的王，专尚公义，真理，智慧，和平，救恩等类的事。凡是地上的事地狱的事也仿佛属祂管辖——不然，祂如何能保护我们，救我们脱离这些事呢？——但祂的国度不在乎这些事，也不属这些事。祂祭司的职分也不在乎外表装束与姿势的显赫，如属人的亚伦祭司职分与我们今日教会的祭司职分；乃在乎灵性的事，藉这些事在天上上帝面前为我们代祷，尽无形的职分，并在天上献自己的祭物，行祭司所应行之事，如同保罗在希伯来书用麦基洗德为预表论祂所说的。祂也不但为我们祷告，代求，更藉祂圣灵活泼的教训在我们心里教训我们；这样，就完成祭司的两个实在职责，属人的祭司的祷告与传道就是这两个职责有形的表象。(约十八：36)

　　这样，基督既因祂生而即有的权利得着了这两个特权，祂就照以上所说婚姻的法律将这两个特权赐给凡信祂的人，与他们共分共享，因为照那法律，妻子对于凡丈夫所有的也有所有权。这样，我们在基督里面就是祭司，都是君王，相信基督的都是如此；如同彼得二章所说：“惟有你们是被拣选的族类，是特别的民族，是有君尊的祭司与祭司的国度，要叫你们宣扬那召你们出黑暗入奇妙光明者的美德。”

    （选自作者著《基督徒的自由》）

把triumph润色成“胜利”或“得胜”，效果好多了。

(旧约)
代上(1Ch)
16:35 要说，拯救我们的神啊，求你救我们，聚集我们，使我们脱离外邦，我们好称赞你的圣名，并在向你的赞美声中得荣耀。
And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.

(旧约)
伯(Job)
20:5 恶人的胜利是暂时的，不敬虔人的喜乐，不过转眼之间吗。
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?

(旧约)
诗(Psm)
20:5 我们要因你的救恩得胜，要奉我们神的名竖立旌旗。愿耶和华成就你一切所求的。
We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.

(旧约)
诗(Psm)
25:2 我的神啊，我素来倚靠你。求你不要叫我羞愧。不要叫我的仇敌战胜我。
O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

(旧约)
诗(Psm)
41:11 因我的仇敌不能战胜我。我从此便知道你喜爱我。
By this I know that thou favourest me, because mine enemy doth not triumph over me.

(旧约)
诗(Psm)
47:1 （可拉后裔的诗，交与伶长）万民哪，你们都要鼓掌。要用得胜的凯歌向神欢呼。
O clap your hands, all ye people; shout unto God with the voice of triumph.

(旧约)
诗(Psm)
94:3 耶和华阿，恶人的胜利还能撑多久，要到几时呢。
LORD, how long shall the wicked, how long shall the wicked triumph?

(旧约)
诗(Psm)
106:47 耶和华我们的神啊，求你拯救我们，从外邦中招聚我们，我们好称赞你的圣名，并在向你的赞美声中得胜。
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.

(新约)
林后(2Co)
2:14 感谢神！常率领我们在基督里得胜，并藉着我们在各处显扬那因认识基督而有的香气。
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

(新约)
西(Col)
2:15 既将一切执政的掌权的掳来，明显给众人看，就仗着十字架得胜。
And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

请比较“和合本”译文：
(旧约)
代上(1Ch)
16:35 要说，拯救我们的神啊，求你救我们，聚集我们，使我们脱离外邦，我们好称赞你的圣名，以赞美你为夸胜。
And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.

(旧约)
伯(Job)
20:5 恶人夸胜是暂时的，不敬虔人的喜乐，不过转眼之间吗。
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?

(旧约)
诗(Psm)
20:5 我们要因你的救恩夸胜，要奉我们神的名竖立旌旗。愿耶和华成就你一切所求的。
We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.

(旧约)
诗(Psm)
25:2 我的神啊，我素来倚靠你。求你不要叫我羞愧。不要叫我的仇敌向我夸胜。
O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

(旧约)
诗(Psm)
41:11 因我的仇敌不得向我夸胜。我从此便知道你喜爱我。
By this I know that thou favourest me, because mine enemy doth not triumph over me.

(旧约)
诗(Psm)
47:1 （可拉后裔的诗，交与伶长）万民哪，你们都要拍掌。要用夸胜的声音向神呼喊。
O clap your hands, all ye people; shout unto God with the voice of triumph.

(旧约)
诗(Psm)
94:3 耶和华阿，恶人夸胜要到几时呢，要到几时呢。
LORD, how long shall the wicked, how long shall the wicked triumph?

(旧约)
诗(Psm)
106:47 耶和华我们的神啊，求你拯救我们，从外邦中招聚我们，我们好称赞你的圣名，以赞美你为夸胜。
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.

(新约)
林后(2Co)
2:14 感谢神！常率领我们在基督里夸胜，并藉着我们在各处显扬那因认识基督而有的香气。
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

(新约)
西(Col)
2:15 既将一切执政的掌权的掳来，明显给众人看，就仗着十字架夸胜。
And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

把triumph译成“夸胜”有点怪。

(旧约)
代上(1Ch)
16:35 要说，拯救我们的神啊，求你救我们，聚集我们，使我们脱离外邦，我们好称赞你的圣名，以赞美你为夸胜 (新约)

And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.

(旧约)
伯(Job)
20:5 恶人夸胜是暂时的，不敬虔人的喜乐，不过转眼之间吗。
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?

(旧约)
诗(Psm)
25:2 我的神啊，我素来倚靠你。求你不要叫我羞愧。不要叫我的仇敌向我夸胜。
O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

(旧约)
诗(Psm)
41:11 因我的仇敌不得向我夸胜。我从此便知道你喜爱我。
By this I know that thou favourest me, because mine enemy doth not triumph over me.

(旧约)
诗(Psm)
47:1 （可拉后裔的诗，交与伶长）万民哪，你们都要拍掌。要用夸胜的声音向神呼喊。
O clap your hands, all ye people; shout unto God with the voice of triumph.

(旧约)
诗(Psm)
94:3 耶和华阿，恶人夸胜要到几时呢，要到几时呢。
LORD, how long shall the wicked, how long shall the wicked triumph?

(旧约)
诗(Psm)
106:47 耶和华我们的神啊，求你拯救我们，从外邦中招聚我们，我们好称赞你的圣名，以赞美你为夸胜。
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.

(新约)
林后(2Co)
2:14 感谢神！常率领我们在基督里夸胜，并藉着我们在各处显扬那因认识基督而有的香气。
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

(新约)
西(Col)
2:15 既将一切执政的掌权的掳来，明显给众人看，就仗着十字架夸胜。
And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
(新约)

A Jealous God

Jealousy is an ugly word. “It is the green-eyed monster,” said Shakespeare in Othello. It has overtones of selfishness, suspicion, and distrust, and implies a hideous resentment or hostility toward other people because they enjoy some advantage. It is possessive, demanding, and overbearing; and that is repulsive. It stifles freedom and individuality, it degrades and demeans, it breeds tension and discord, it destroys friendships and marriages. We view jealousy as a horrible trait and we hate it.

We do not read very far in the Bible before we hear God saying, “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the LORD your God, am a jealous God” (Exodus 20:4-5). A jealous God! How can a God who is holy, just, loving, gracious, merciful, and long-suffering possibly be jealous? We need to explore a side of jealousy that may have escaped us.

The Meaning of God’s Jealousy

The root idea in the Old Testament word jealous is to become intensely red. It seems to refer to the changing color of the face or the rising heat of the emotions which are associated with intense zeal or fervor over something dear to us. In fact, both the Old and New Testament words for jealousy are also translated “zeal.” Being jealous and being zealous are essentially the same thing in the Bible. God is zealous—eager about protecting what is precious to Him.

One thing He views as especially important to Him in the Old Testament is the nation Israel. She belongs to Him as His special possession, His unique treasure.

For the LORD has chosen Jacob for Himself,
Israel for His own possession (Psalm 135:4).

In fact, He views her as His wife. Through the Prophet Hosea He said to the nation, “And I will betroth you to Me forever” (Hosea 2:19).

No man with any moral fiber wants to share his wife with another man, and neither does God. He expects exclusive devotion from her. When she goes after other lovers, that is, when she worships other gods and thus commits spiritual adultery, He is said to be jealous. When the term jealousy is applied to God in Scripture it is usually because His people are worshiping idols. In the second of His ten commandments He warned them not to do that, but they failed to listen to Him.

For they provoked Him with their high places,
And aroused His jealousy with their graven images (Psalm 78:58).

That same idea is present in the New Testament. After a discussion of idolatry in the church of Corinth, Paul asks, “Or do we provoke the Lord to jealousy?” (1 Corinthians 10:22)

The marital relationship may be the best way to help us understand the difference between sinful jealousy and righteous jealousy. I can be jealous over my relationship with my wife in a wrong way or in a right way. For example, if I feel resentment or anger merely because I see her talking to another man, that would be self-centered possessiveness and unreasonable domination—in other words, sinful jealousy. It would stem from my own selfishness or insecurity rather than from my commitment to her and to what is right.

But, on the other hand, if I see some man actually trying to alienate my wife’s affections and seduce her, then I have reason to be righteously jealous. God gave her to me to be my wife. Her body is mine just as my body is hers. I have the exclusive right to enjoy her fully, and for someone else to assume that right would be a violation of God’s holy standards. I am zealous for the exclusiveness and purity of our marriage, and that is a righteous jealousy. Jehovah feels the same way about His relationship with His “wife.” There is no selfishness in His jealousy. It is the appropriate expression of His holiness.

There is a difference between jealousy and envy in Scripture. They are two entirely different words in the Greek New Testament. Jealousy involves the desire to have what somebody else has. That may be wholesome, particularly when we desire to develop in our own lives the positive spiritual qualities we see in others, or when we seek to enjoy the spiritual riches which are ours in Christ just as we see others enjoying them. In like manner, God wants what is His: the exclusive devotion of His people. It is only right and good that He should. But for us, jealousy may degenerate into something bad, as when we feel frustrated and bitter because we cannot obtain what we want, or when we find fault with those who have what we want or who keep us from getting it. God is not capable of experiencing that sinful jealousy. The point is, jealousy can be either good or bad.

On the other hand, envy is nearly always bad. It is a feeling of displeasure over the blessings others are enjoying and it makes us want to deprive them of that enjoyment. Jealousy wants what others have, while envy wants to keep them from having it. It is a vicious and malicious trait which Solomon calls “rottenness to the bones” (Proverbs 14:30 KJV).

There are some notorious examples of sinful jealousy and envy in Scripture. For example, because of Joseph’s favored position with his father and because of the regal coat which Jacob gave him, “his brothers were jealous of him” (Genesis 37:11). Their sinful attitudes resulted in sinful acts; first they plotted his death, then cast him into a pit, and finally sold him into slavery. Selfishness and sinfulness were written all over their lives.

Another example of sinful jealousy is found in the book of Acts when the apostles preached with power and performed miracles of healing. Multitudes were added to the Lord and the Jewish religious rulers were furious over this threat to their position and authority. Scripture records, “they were filled with jealousy” (Acts 5:17). First, they threw the apostles into prison and later had them flogged. Their selfish motives were unmistakable.

When we are jealous in a sinful way, we often try to hurt others, just as Joseph’s brothers and the Jewish religious leaders did. We pick at them, find fault with them, and gossip about them. Critical attitudes toward other people are often spawned by selfish jealousy. But there is not a trace of selfishness in God’s jealousy. It is perfectly pure, as its expressions reveal.

The Manifestation of God’s Jealousy

He Is Jealous for His Holy Name. It wasn’t long after God first spoke of His jealousy that He had occasion to demonstrate it. Moses had come down from the mount with the two tablets of the law in his hands only to find the people of Israel carousing in idolatrous worship before the golden image of a calf. He dashed the tablets to the earth, burned the calf and ground it to powder, then commanded the Levites to discipline the people. It was a vivid expression of God’s jealousy operating through His servant Moses.

When the crisis was past, God invited Moses back to the mount for a fresh encounter with Himself. That was when He revealed His glory to Moses as no one had ever seen it before. Moses saw Him as a compassionate, gracious, long-suffering God who abounds in mercy and truth (Exodus 34:6). The culmination of that revelation came a few moments later when God said, “Watch yourself that you make no covenant with the inhabitants of the land into which you are going, lest it become a snare in your midst. But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim—for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God” (Exodus 34:12-14).

God’s name is the epitome of who and what He is, and He says His name is Jealous. Jealousy is not merely a passing mood with God. It is the essence of His person. He cannot be other than jealous. Since He is the highest and greatest being there is, infinitely holy and glorious, He must be passionately committed to preserving His honor and supremacy. He must zealously desire exclusive devotion and worship. To do less would make Him less than God. He said about Himself:

I am the LORD, that is My name;
I will not give My glory to another,
Nor My praise to graven images (Isaiah 42:8).

God is sovereign and supreme over all. Were He to share His glory with other so-called gods, He would be elevating them to a position that would not be consistent with their true nature, and it likewise would be making Him untrue to His own nature—less than the preeminent God He is. He must be faithful to Himself and maintain His high and holy position, and He wants His creatures to attribute to Him that degree of honor. Basically, that is what He means when He says, “I shall be jealous for My holy name” (Ezekiel 39:25). His jealousy does not grow out of insecurity, anxiety, frustration, covetousness, pride, or spite, as ours usually does. It is the natural and necessary by-product of His absolute sovereignty and infinite holiness.

If God, by virtue of His essential being, must be jealous for His uniqueness and His supremacy above all, then those who know Him and want to please Him should be just as jealous for Him. If we are serious about our relationship with Him, we shall exalt Him above everyone and everything else in our lives; we shall be absolutely dedicated to living for His honor; we shall be zealously committed to doing His will. The primary goal of our lives will be to show the world that our God is the one true and living God—that He alone makes life meaningful and worthwhile.

That is the way the prophet Elijah lived his life. He risked his physical safety to prove that Jehovah is God when he stood alone against the prophets of Baal and called down fire from Heaven on his water-soaked sacrifice. The fire of the Lord did fall, and it consumed the sacrifice, the wood, the stones, the dust, and licked up the water in the trench around the altar. “And when all the people saw it, they fell on their faces; and they said, ‘The LORD, He is God; the LORD, He is God’” (1 Kings 18:39). It was a spectacular victory for the Lord over the pagan idols of the Canaanites. And it all happened because that one lone prophet could say, “I have been very jealous for the LORD God of hosts” (1 Kings 19:14 KJV).

We live in a pagan society where money is god and material possessions are the chief object of man’s worship. We need people who will be very jealous for the Lord God of hosts, people who will stand alone if need be against this insidious and contagious brand of idolatry and show the world that the Lord is God, people who will adopt a simpler lifestyle and use their resources for His glory rather than for their own comforts and pleasures.

In our pagan society, Satan holds the adoration of some and superstition grips the hearts of others, alternative brands of idolatry which suggest that supernatural forces other than God have ultimate control of our lives. We need a nucleus of people who will be jealous for the Lord God of hosts, who will stand against every expression of idolatry, who will look solely to the Lord and His Word for guidance and strength rather than to horoscopes or lucky charms, and who will allow Him to control their lives so thoroughly that His sovereign power is evident to all who observe them.

The Apostle Paul qualified for that company. “According to my earnest expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death. For to me, to live is Christ, and to die is gain” (Philippians 1:20-21). His great desire was to bring glory to Jesus Christ, to show the world by the way he lived and by the way he died the magnificence and preeminence of the Saviour. That is being jealous for God.

We see it again in Paul’s last visit with the Ephesian elders: “But I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24). The focus of his life was communicating the truth of God’s grace. He let nothing interfere with that overriding purpose. Whatever else he had to do was always secondary to and supportive of accomplishing that goal, and he maintained it even to death. That is what it means to be jealous for God.

Forty great soldiers from Cappadocia in Rome’s vaunted twelfth legion shared Paul’s jealousy for God some two hundred fifty years after his death. Licinius was reigning over the eastern portion of the empire but was sensing an increasing military threat from the west. He became more and more repressive in his policies, particularly toward Christians. To solidify his strength, he called on his armies to demonstrate their support by offering a sacrifice to the pagan gods.

Most of the legion stationed at Sebaste, a city south of the Black Sea, dutifully complied, but the forty Cappadocians, all Christians, respectfully declined. For more than a week they were placed under guard, where they sang and prayed together continually. Their captain pleaded with them: “Of all the soldiers who serve the emperor, none are more loved by us and more needed right now. Do not turn our love into hatred. It lies in you whether to be loved or hated.” “If it rests with us,” they replied, “we have made our choice. We shall devote our love to our God.”

It was sundown when they were stripped and escorted shivering to the middle of a frozen lake with guards stationed along the shore. A heated Roman bathhouse stood ready at the shore for any of them who were prepared to renounce their faith in Christ and offer a pagan sacrifice. Their jailer stood by with arms folded, watching, as a bitter winter wind whipped across the ice. But through the whistling wind the soldiers could be heard singing:

Forty good soldiers for Christ!
We shall not depart from You as long as You give us life.
We shall call upon Your Name whom all creation praises:
Fire and hail, snow and wind and storm.
On You we have hoped and we were not ashamed!

As midnight approached, their song grew more feeble. Then a strange thing happened. One of the forty staggered toward shore, fell to his knees and began crawling toward the bathhouse. “Thirty-nine good soldiers for Christ!” came the weakening, trembling song from the distance. The jailer watched the man enter the bathhouse and emerge quickly, apparently overcome by the heat, then collapse on the ground and expire. The other guards could not believe what they saw next. The jailer wrenched off his armor and coat, dashed to the edge of the lake, lifted his right hand and cried, “Forty good soldiers for Christ!” then disappeared over the ice into the darkness.

All forty were dead by the next day, but it was the jailer who caught the captain’s notice as their bodies were being carted away. “What is he doing there?” he demanded. One of the guards replied, “We cannot understand it, Captain. Ever since those Christians came under his care, we noticed something different about him.” The martyrs of Sebaste were jealous for the name of their God, and it had a profound impact on that jailer who looked on. Our jealousy for God will have a similar effect on the people around us.6

We should be reminded, however, that it is possible to be jealous for God in the wrong way. Paul accused the Jews of his day of having a misdirected jealousy: “For I bear them witness that they have a zeal [jealousy] for God, but not in accordance with knowledge” (Romans 10:2). The Jews thought they were exalting the Lord above all gods, but in their system of salvation by performing religious rituals and deeds they actually exalted themselves above God. It was a jealousy for God all right, but not consistent with the knowledge God has revealed about Himself in His Word.

The discovery that God is jealous for His holy name is not a challenge to become religious. It is a challenge to put our trust in God’s gracious provision for our salvation—the death of His sinless Son—and a challenge to develop a way of life that reveals Him to a lost world.

He Is Jealous for Our Best Interests. Not only is God jealous for Himself, but He is also jealous for us. He has a passionate, consuming zeal for our best interests, and He wants us to share that zeal by being jealous for one another.

When the mighty Assyrians threatened to destroy the city of Jerusalem, King Hezekiah brought their insolent threats before the Lord in prayer. God’s answer, delivered by the prophet Isaiah, reassured Hezekiah that God would put a hook in the nose of Assyria’s king and lead him right back to where he came from (Isaiah 37:29). Jerusalem would be saved. “For out of Jerusalem shall go forth a remnant, and out of Mount Zion survivors. The zeal of the LORD of hosts shall perform this” (verse 32). Because God was jealous for His people and wanted them to have what was best for them, He would protect them through that siege and deliver them from destruction.

Later God allowed the nation Israel to be disciplined by the Babylonians. He loved them dearly and His discipline was the expression of that love. But then He was ready to restore them and bless them, so he said, “I am exceedingly jealous for Jerusalem and Zion” (Zechariah 1:14). Then He described what He was about to do: He will return to Jerusalem with mercy and rebuild His house there. He will cause the towns of Israel to overflow with prosperity and provide comfort for Zion once more (Zechariah 1:16-17). God is jealous for those whom He loves and takes positive steps to help them, just as we are jealous for those whom we love when they are threatened, wronged, or abused. He wants only the best for us, and at this very moment He is planning things that will bring benefit and blessing to our lives.

God wants us to have the same attitude toward each other as fellow believers: to be jealous for one another’s best interests. Paul said Epaphras felt that way toward his Christian friends at Colosse: “For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis” (Colossians 4:13 KJV). His jealousy for them led him to pray for them daily, as the context indicates. If we shared God’s jealousy for other believers, we would be busily engaged in intercessory prayer, faithfully bringing their needs to God’s attention. Our prayer lives would not be wholly occupied with our own problems, but we would beseech God on behalf of the specific needs of others in the body of Christ.

The Apostle Paul also shared God’s jealousy for other Christians. When his converts at Corinth began to fall for the subtle perversion of the gospel being propagated by Satan’s servants who had infiltrated the church, Paul said, “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, that to Christ I might present you as a pure virgin” (2 Corinthians 11:2). As their spiritual father, he had promised them to Christ, their spiritual bridegroom, and it was his desire to present them to their husband as a pure bride, untainted with the distorted doctrine of those false apostles. For that reason, he faithfully taught them the truth at great personal sacrifice and encouraged them to submit to it.

If we shared God’s jealousy for others, we too would be filling our minds with God’s truth and graciously sharing it with those whom God sends our way. We would want what is best for them, and we know that patterning their lives according to His Word will always result in their greatest possible good. If we cared enough we would share the very best—the eternal truths of God’s Word.

So our God is a jealous God! The truth of His jealousy challenges us to give God His due and to put Him before all else. But it likewise guarantees that He is looking out for our best interests. Getting to know Him as a jealous God will increase our level of devotion to Him, deepen our trust in Him, and strengthen our dedication to pray for others and faithfully share His truth with them.

Action To Take:

Examine your life style prayerfully. Have other things assumed a more prominent place in your life than your relationship with the Lord Himself? If so, take some decisive and concrete steps to put Him in the position He deserves to be.

Are you jealous for the spiritual welfare of other believers? If you have never done so, begin making a list of others’ needs and bring them before the Lord daily in prayer.

"If Jealousy Is a Sin, Why Is God a Jealous God?"

"If Jealousy Is a Sin, Why Is God a Jealous God?"

If jealousy is a sin, then why does God say He is a jealous God?

Great question. Not understanding this distinction was Oprah's point of departure from orthodox Christianity, when she heard that God is a jealous God, and her reaction was, "What? God is jealous of me?"

There is a difference between holy jealousy and sinful jealousy.

Holy jealousy means that one is appropriately possessive of something that belongs to him or her. For example, I am not willing to share my husband's heart or body with any other woman because he is mine. I'm happy to share his gifts and energies with the body of Christ and the larger world, and I even love to see that happen, but I want his heart and soul to be exclusively mine. That is a kind of holy and entirely appropriate jealousy.

Sinful jealousy is the desire to have something that doesn't belong to us; another word is envy. When we want something God has not given to us, such as other people's fame, or material goods, or a job, or favor, or a spouse, that is a sin. Sometimes we see this in a jealous person who wants all the attentions of their loved one to be directed to themselves. I have seen people who fly into a rage when they learn that their spouse or significant other has talked on the phone with anyone, or had any kind of conversation with a third person. Such a jealous person desires to have a level of exclusivity that doesn't belong to them.

God exhibits holy jealousy because our love and adoration rightfully belong to Him; He is jealous with a holy jealousy when we love and worship false gods in idolatry. His kind of jealousy is not sinful because we belong to Him and He created our hearts to belong to Him as well.

For a fuller description of these ideas, check out these articles at GotQuestions.org and Bible.org:
     Why Is God a Jealous God? [www.gotquestions.org/jealous-God.html]
     A Jealous God [bible.org/seriespage/jealous-god]

Hope you find this helpful.

Sue Bohlin

© 2009 Probe Ministries

About the Author

Sue Bohlin is an associate speaker with Probe Ministries. She attended the University of Illinois, and has been a Bible teacher and conference speaker for over 35 years. She is a frequent speaker for MOPS (Mothers of Pre-Schoolers) and Stonecroft Ministries (Christian Women's Connections), and serves on the board and as a small group leader of Living Hope Ministries, a Christ centered outreach to those dealing with unwanted homosexuality. Sue is on the Bible.org Women's Leadership Team and is a regular contributor to Bible.org's Tapestry blog. She is also a professional calligrapher and the webmistress for Probe Ministries; but most importantly, she is the wife of Dr. Ray Bohlin and the mother of their two grown sons. Her personal website is suebohlin.com.

What is Probe?

Probe Ministries is a non-profit ministry whose mission is to assist the church in renewing the minds of believers with a Christian worldview and to equip the church to engage the world for Christ. Probe fulfills this mission through our Mind Games conferences for youth and adults, our 3-minute daily radio program, and our extensive Web site at www.probe.org.

Further information about Probe's materials and ministry may be obtained by contacting us at:

Probe Ministries
2001 W. Plano Parkway, Suite 2000
Plano TX 75075
(972) 941-4565
info@probe.org
www.probe.org

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从 guilt of my sin谈起

1。 诗篇Psalm 32:5
我向你陈明我的罪，不隐瞒我的恶。我说，我要向耶和华承认我的过犯，你就赦免我的罪。（细拉）
“Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD’ – and you forgave the guilt of my sin”

2.希伯来书(Hebrews)
10:2 若不然，献祭的事岂不早已止住了吗。因为礼拜的人，良心既被洁净，就不再觉得有罪了。
For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience(felt guilty.NIV) of sins.(KJV)
（待续）

What is Righteousness?什么是“义”？

The Definition
定义

The Greek word that we translate as righteous is dike (pronounced, dee-kay). And while the ancient Greek meaning was tendency,the use of this word in the Bible implies justice and conformance to established standards. Justice means doing the right thing, and conformance to established standards (in the Bible) refers to following the ways of God. So, the word righteous can also be translated as just, since righteousness is so closely tied to justice.
被译成“义”（righteousness)的希腊文词是dike（音：笛凯）。在古希腊语中它的意思是倾向，在圣经中的意思是“正义”，“符合已经定立的标准”。“正义”意思是“做对的事”和“符合（圣经中）已经定立的标准”，是指要走神指引的道路。所以，“义”也可译成“正直”（或公义），因为“义”
也与“正义”意义接近。

Here are a few conclusions about what the Bible says is righteousness, and the scriptures from which these conclusions have been drawn:
What the Scriptures Say
If you really want to be righteous, you can be – Matthew 5:6: 'Those who hunger and thirst for righteousness are blest, because they will be satisfied.'
If you flaunt your righteousness, you won't receive a reward – Matthew 6:1:
'Be careful that you do not practice,
Your righteousness before other men,
So that they will see what you're doing…
Or you will receive no reward,
From your Father in heaven.'
Righteousness involves living for God's Kingdom – Matthew 6:33: '[If you] put the Kingdom and righteousness in first place, then all these [other] things will be given to you.'
The things you do prove whether you are righteous – Matthew 11:19: 'Wisdom is proven righteous by the things it does.'
The things that you say prove whether you are righteous – Romans 3:4: 'Your words can prove you righteous, and you can win when you're being judged.'
Someone who deliberately misleads other people can never be found righteous – Matthew 12:36:
'And I tell you that on the Judgment Day;
They'll have to answer for all the things,
Which they've said to lead others astray.'
Immoral, unclean, and greedy people will not be found righteous – Ephesians 5:5: 'All those who are immoral, unclean, and greedy (which really amounts to being an idol worshiper) won't have any inheritance in the Kingdom of God and the Anointed One.'
To be counted righteous, you must treat other righteous people very well – Matthew 25:37-40: 'Then the righteous will ask, Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you as a stranger and take you in, or naked and clothe you? When did we see you sick or in prison, and come to you? And the king will say to them, I tell you the truth; When you did it for one of the least of these my brothers, you did it for me.'
Righteous people are at peace with others – James 3:18: 'The seeds of the fruit of righteousness are planted in peace by those who are making peace.'
You have to be an honest judge to be found righteous – John 7:24: 'Quit judging from the way things look on the surface; judge righteously!'
Righteousness involves standing up for right things, even if that invites persecution – Acts 4:19, 20: 'If it's righteous in God's eyes to listen to you instead of to God, judge for yourselves. But we can't stop talking about the things we've seen and heard.'
A righteous person has faith in God and His promises – Romans 3:28: 'We believe that a man is called righteous due to his faith, so he doesn't have to follow the Law.'
True righteousness requires more than just faith – James 2:24: 'A man is pronounced righteous by the things that he does, not by his faith alone.'
To be counted as righteous, you can't be immoral or continue in a sinful course – Romans 6:12-14: 'Therefore, don't allow sin to rule your mortal bodies and don't obey its desires anymore… don't offer your body parts as unrighteous weapons of sin! Rather, offer yourselves to The God as people who've been made alive from among those [who are] dead; and [offer] your body parts to The God as weapons of righteousness! So, sin must not be your master; because, you aren't under Law, you're under [God's] loving care.'
Most people in the world aren't considered righteous – 1 Corinthians 6:1: 'Would any of you who think you have been [wronged] by another dare to take it to court [to be tried by] unrighteous men, rather than by the Holy Ones?'
Although faith is required to prove ourselves righteous, speaking about what we believe is what saves us – Romans 10:10: 'It is this belief in your heart that makes you righteous, but it's your mouth, when it confesses this, that brings salvation.'
If you aren't severely persecuted for being righteous, you won't be accepted in God's Kingdom – Matthew 5:10: 'Those who have been persecuted for doing what is right are blest, because the Kingdom of the Heavens belongs to them.'
Also, to see what the Bible says about specific matters having to do with sexual relationships, see the linked document Christian Morality.
Unrighteousness
The Greek word for unrighteous is adike. Yet, this word doesn't necessarily imply badness, it only indicates that the person hasn't met the requirements of being righteous. This is why many of such ones will be resurrected; for, Paul said (at Acts 24:15): 'There's going to be a resurrection of the righteous and of the unrighteous.'
Yet, unrighteous people won't immediately 'inherit God's Kingdom' upon their resurrection, as do the righteous (see Matthew 25:34); for, notice what Paul wrote at 1 Corinthians 6:9, 10: 'Don't you know that the unrighteous won't inherit the Kingdom of God? Don't make any mistakes about this: Sexually immoral people, idol worshipers, adulterers, gays, men who have sex with men, thieves, greedy people, drunkards, insulters, and extortionists, won't inherit God's Kingdom.'
However, there appear to be several levels of unrighteousness, and not all of the unrighteous will be resurrected. For, notice what Psalm 1:4-6 tells us:
'But, for the impious this won't be so;
For, they're like the dust that's blown 'cross the earth.
So, they won't be raised in the Judgment,
Nor will sinners see the [blessings] on the righteous;
For, Jehovah knows what the righteous have done;
But, the ways of the impious will perish.'
Irreverent, Impious, Godless, and Wicked
The Greek word that was translated as impious above, asebe, appears to imply a person who knows God and what He requires, but disrespectfully chooses not to do what is right. Certainly those who are guilty of asebe know God; for in the Proverbs, Solomon mentions their offering Him faulty gifts. Asebe is a difficult word to translate with any clarity, because in an irreverent society, irreverence and its synonym impious, are passé.
In the poetic Bible books (such as Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and Lamentations) we find the word asebe contrasted with righteousness. And at times, it not only implies disrespect for God, but also disrespect for other humans. So, depending on the need and the implication, we have translated it as irreverent, impious, and disrespectful.
Many of the Scribes and Pharisees were like that; for, Jesus said of them (at Matthew 23:15): 'So, woe to you scribes and Pharisees – you hypocrites! Because, you travel land and sea to make a single convert; and when he becomes one, you make him twice as much a son of the garbage dump (gr. Gehenna) as yourselves!'
Understand that Gehenna is the name of the valley which served as the garbage dump outside the walls of Jerusalem in Jesus' time, and it appears as though his use of this term implied that such individuals (the irreverent Scribes and Pharisees) could not expect a resurrection… that they will just be gone like garbage that is burned in a fire. For more information on this, see the linked document, 'Is there a Burning Hell?'
We can see the difference between those whom God considers unrighteous and those who, He considers irreverent in the ways that the ancient royalty of Judah and Israel were treated when they died. Most were said to have been buried with their fathers… implying that they had gone to the common grave of mankind (gr. hades) where they would await a resurrection (see Revelation 20:13). However, dogs ate wicked Queen Jezebel, and the implication (by God's causing this to happen) is that she was just gone and would never live again. She was wicked (gr. ponerou), and there is no hope for those who remain wicked.
Ponerou is the Greek word most commonly translated as wicked, and it refers to those who are willfully bad; so, like the asebe (irreverent), they are undeserving of a resurrection. Yet, this condemned condition isn't irreversible; because, at Isaiah 1:16, such ones are urged to:
'Bathe yourselves and get clean!
Remove your wicked lives from My eyes!
Stop being bad and learn to do good;
Insist on [judgments that are] fair;
Rescue those who've been wronged;
Give decisions [in favor of] orphans, as well as justice to widows…
Then you can come and plead before me, says Jehovah.
And if your sins should be crimson red;
As white as snow, [I will make them].
And even if they are like scarlet,
I'll make them as white as fine wool.'
The Bad and the Foul
The Greek word for bad is kakia, and it may imply the same thing as being evil. Notice what we are told about the fate of the bad at Proverbs 6:14-18: 'He plans to do bad, since his heart is perverted, and he brings disturbance to his own town. But, because of this, his death will come soon… he'll be cut off and not be brought back… because, he rejoices at things that God hates. He's destroyed, because his life is unclean… because his eyes are insulting… because his tongue is unrighteous… because his hands have shed righteous blood… because his heart conspires to do bad, and his feet run to do evil.'
The Greek word for foul is almost the same as in English, phaulos (fowl-os), and it means worthless, wicked, or base. We do know that some of the foul will be resurrected, since Jesus said at John 5:28, 29: 'Don't be surprised at this, because the hour is coming when everyone in the tombs will hear his voice and come out; those who did good things to a resurrection of life, and those who practiced what is foul to a resurrection of judgment.'
And while some think that these verses are speaking of the separating of the dead after the resurrection and the two outcomes thereafter, this doesn't seem likely; for, notice what Jesus said at John 6:40: 'This is what my Father's Will is: that everyone who pays close attention to the Son and believes in him should have age-long life (gr. zoe aionos), and I will resurrect him on the Last Day.'
So, those who pay close attention (or obey) and believe in Jesus appear to be already considered among the 'living.' For, notice what Jesus said (about God) at Matthew 22:32: 'He isn't the God of the dead, but of the living.' As the result, it appears as though, when 'the living' are resurrected, theirs is likely the 'resurrection of life.' Whereas the unrighteous and foul are considered dead in the eyes of God; so, theirs may be a resurrection during a period when they will have to undergo judgment.
Other Words for Unrighteousness
Several other Greek words are used to describe the unrighteous in the Bible, and we won't attempt to show the outcome for each of them, because the Bible doesn't tell us any more. These words are:
Anomia – lawbreakers
Hamartia – sinners
Athiest – those who don't believe in God.
The Outcome Of the Unrighteous
The outcome of unrighteousness is death; for, Romans 1:28-32 tells us: 'He gave them an unrighteous mind, which makes them do things that are wrong. They are filled with unrighteousness, wickedness, greediness, badness, envy, murder, arguments, deceit, bad manners, and gossip. [They are] slanderers, God haters, insolent, proud, braggers, inventors of badness, disobedient to parents, without any understanding, agreement breakers, without any natural feelings, and merciless. Although they know the righteous ways of God very well – and that those who do such things deserve death – they not only keep on doing them, but they also approve of others who do such things.'
So, all forms of unrighteousness are mentioned in the above scripture, both the lesser wickedness of those who will be resurrected, and the greater wickedness of those who won't be. However, they are all considered the dead.
Unrighteous Acts
The Scriptures show that unrighteous acts include:
Greediness
Envy
Murder
Arguing
Deceitfulness
Having bad manners (being rude)
Gossiping
Slandering
Not believing in God (atheism)
Insolence
Pride
Bragging
Being responsible for any badness
Being disobedient to one's parents
Refusing to be reasonable
Not honoring agreements
Not loving your family (gr. astorge)
Not being merciful
Being sexually immoral
Worshiping idols
Committing adultery
Practicing homosexuality
Thievery
Drunkenness
Insulting
Extorting
Being an angry person.
(Romans 1:28-32, 1 Corinthians 6:9, 10, James 1:19, 20).

http://www.2001translation.com/Righteousness.html

四大信经

1. 使 徒 信 经


（使徒信经）是最简短且在今日教会中使用最为普遍的一篇，全篇共十二条。据说在五旬节后，十二使徒分散往各地传道，为确保真理的合一，临行前制定了此信经，由各使徒每人提供一句，所以共有十二句。此说已不可考，但大部份人认为是后人根据使徒所传之道而写成的，故你〈使徒信经〉。最早曾在爱任纽（Irenaeus，ca．130～c，200）二世纪的著作中发现，但今日所呈现之形式是大约于七世纪间形成的。

此信经乃是根据教会的需要而制定的。在早期教会中，信徒受洗加入教会之前所需要的基本真理教导，即以此信经为准则；一般教会的教导也以此为根基，而教会信仰之纯正与否也以是否符合信经的教导为考核。在早期教会受逼迫时，信徒皆秘密地信守此信经，直至逼迫结束。而何时成为公共崇拜的一部份则不可考。也有人认为信经具有辩证的性质：撒伯流派（Sabellianism）宣称圣父、子、圣灵是独一神之三种显示；马吉安（Marcion，100～165）否定基督道成肉身及复活；诺斯底派（Gnosticism）不承认基督有身体；多纳徒派（Donatism）不接纳大公教会；使徒信经清楚指出以上各派之错误。

此信经可分为三段：第一段宣认父神为创造之主；第二段宣认基督为神也为人，并承认其救赎之工；第三段宣认圣灵、大公教会及信徒成圣之生活。使徒信经不是抽象偏重逻辑的陈述，而是真实的信仰告白，历代教父皆尊崇此经，且至今仍为各宗派所接纳，成为众教会彼此相通的基础。


使徒信经


1.我信上帝，全能的父，创造天地的主。
2.我信我主耶稣基督，上帝的独生子；
3.因着圣灵感孕，从童贞女马利亚所生；
4.在本丢披拉多手下受难，被钉在十字架上，受死，埋葬；
5.降在阴间；第三天从死里复活；
6.他升天，坐在全能父上帝的右边；
7.将来必从那里降临，审判活人，死人。
8.我信圣灵；
9.我信圣而公之教会；我信圣徒相通；
10.我信罪得赦免；
11.我信身体复活；
12.我信永生。阿们！

2. 尼 西 亚 信 经


尼西亚信经是在西元325年第一次召开的教会议会中制定的。当时亚利乌（Arius，256～336）及其理论在教会中造成分裂，他主张圣子为圣父所造，因此与圣父不同本质。此说被亚历山大的主教定为异端，但后来却因他的口才与政治长才，得蒙亚城之外地区的支持，而造成两派的对立。罗马皇帝君士坦丁（Constantine）深恐教会会因此分裂，于是在325年尼西亚这个地方召开会议，深盼在神学观点上取得共识。议会共有318位主教参加，除了少数几位来自西方教会之外，其余皆是说希腊语的东方教会代表，而这其中又分为安提阿的亚利乌派，亚历山大的正统派及由历史家优西比乌（Eusebius.260～340）所领导的中间派。当亚利乌派的代表优西比乌（非历史家）提出其信仰论点时，立即受到强烈的否定，且被定为异端；于是在皇帝的特使侯休斯（Hosiusof Cordova）的领导之下，完成了尼西亚信经，并经所有主教的签名表示接纳。此信经被送到帝国各处，是第一个具有权威又普遍的信仰告白。

尼西亚信经很明显的是反对亚利乌的神学：子是「从真神而来的真神」，虽是生出的，却是「从父而来」，而「非受造」；而且子是「从父的本体而来」，并且「与父本体相同」，都是针对亚利乌派错误而提出的。

此信经与今日教会使用的尼西亚信经并不完全相同，后者较前者为长，且不包含一些尼西亚信经中重要的用语。为何有此演变，则无人知晓了！


尼西亚信经


1．我信独一上帝，全能的父，创造大地和有形无形万物的主。
2．我信独一主耶稣基督，上帝的独生子，在万世以前为父所生，出于神而为神，出于光而为光，出于真神而为真神，受生而非被造，与父一体，万物都是藉着他造的；
3．他为要拯救我们世人，从天降临，因着圣灵，并从童女马利亚成肉身，而为人。
4．在本丢彼拉多手下，为我们钉于十字架上，受难，埋葬；
5．照圣经第三天复活；
6．并升天，坐在父的右边；
7．将来必有荣耀再降临，审判活人死人；他的国度永无穷尽；
8．我信圣灵，赐生命的主，从父和子出来，与父子同受敬拜，同受尊荣，他曾藉众先知说话。
9．我信独一种圣大公使徒的教会；
10．我认使罪得赦的独一洗礼；
11．我望死人复活；
12．并来世生命。

3. 迦 克 墩 信 经



〈迦克墩信经〉是于西元451年召开的第四次教会议会中制定的。当时有不同的基督论产生，造成了东方教会的混乱，其中尤以涅斯多留（Nestorians）及犹提干（Eutyches，380～456）为最主要的困惑；前者宣称基督具有神人二性并双重位格，乃是为了要保持基督人性的完整。后者则站在相对的地位，宣称基督只有一个位格，但也只有一个神性，因为他的人性已被神性盖过，就如同一滴醋落入在大海里而消逝一般。而涅氏已在431年召开的以弗所议会中被定为异端，故犹提干则成为迦克墩议会最主要的背景。

此议会的召集人是罗马皇帝马仙（Marcian，396～457），参加的有来自东方教会的主教500人及教皇代表数位。起初大家一致通过接纳尼西亚信经，利欧的〈大卷〉及区利罗写给涅氏的信件，为基督论的正统，并无意重新制定信经。但是马仙及政府的代表认为若不重新清楚的诠释基督论，则不足以解决教会的纷争，极力要求重定信仰告白，于是议会决定制定迦克墩信经。

此信经的重点有二：一则它极力维护基督单一位格的完整，二则它全然强调基督神人二性的分别。基督从神性而言与父神同质，但就他的人性而言，他与人类同质，而此二性是「不相混乱，不相交换，不能分开，不能离散」的，并且此二性是存在于一位格之内。因此，犹提乾派被定为异端。


〈迦克墩信经〉并未解释基督神人二性的奇特性，但是它制定了一正统的模范，并显出救恩之所以可能，正是因为基督是神也是人：因此，此信经成为基督论正统的准则。


迦克墩信经

我们跟随圣教父，同心合意教人宣认同一位子，我们的主耶稣基督，是神性完全人性亦完全者；
他真是上帝，也真是人，具有理性的灵魂，也具有身体；
按神性说，他与父同体，按人性说，他与我们同体，在凡事上与我们一样，只是没有罪；
按神性说，在万世之先，为父所生，按人性说，在晚近时日，为求拯救我们，由上帝之母，童女马利亚所生；
是同一基督，是子，是主，是独生的，具有二性，不相混乱，不相交换，不能分开，不能离散；
二性的区别不因联合而消失，各性的特点反得以保存，会合于一个性格，一个实质之内，而并非分离成为两个位格，却是同一位子，独生的，道上帝，主耶稣基督；
正如众先知论到他自始所宣讲的，主耶稣基督自己所教训我们的，诸圣教父的信经所传给我们的。

4. 亚 他 那 修 信 经

据说此信经是亚他那修在第四世纪，根据以前的信经及奥古斯丁的三位一体论写成的，最早曾在第五世纪的拉丁教会中出现过，而完整的形式则要到第九世纪，那时大家都认为它是亚他那修的作品，所以它极县权威性。但在第十七世纪时，罗马天主教的学者Voss宣称此信经并非出于亚他那修之手，他提出亚他那修必以希腊文著作，但此信经却流传于拉丁教会中，可见原作必是以拉丁文写成，决非出于亚氏，而且文中并未使用亚氏最为强调的「本体相同」（Homoousia）一词。从此无人确知此信经之作者。 

亚他那修信经是第一个陈述三位一体教义的信经，也是最好的一个。它的文词简洁，清晰，是西方三大信仰正统告白之一，且为路德及改革宗所肯定，但如今只流传于天主教及英国国教圣公会之中。 

此信经是以诗体写成，共有四十句教条，可分为两部份：第一部份以三位一体为主题，是依据奥古斯丁的神学写成；第二部份则强调基督的神人二性，道成肉身及救赎。 

亚他那修信经在当时教会中最主要的功能有三：

1．在公共崇拜中使用。

2．作为教会教导的指引及基准。

3．其清楚的教义可用于抵制撒伯流、阿波林、亚利乌及犹提干等异端。 

亚他那修信经

1．凡人欲得救，首先当持守大公教会信仰。

2．此信仰，凡守之不全不正者，必永远沉沦。

3．大公教会信仰即！我等敬拜一体三位，而三位一体之神，

4．其位不紊，其体不分。

5．父一位，子一位，圣灵亦一位。

6．然而父子圣灵同一神性，同一荣耀，亦同一永恒之尊严。

7．父如何，子如何，圣灵亦如何。

8．父不受造，子不受造，圣灵亦不受造。

9．父无限，子无限，圣灵亦无限。

10．父永恒，子永恒，圣灵亦永恒。

11．非三永恒者，乃一永恒者。

12．亦非三不受造者，非三无限者，乃一不受造者，一无限者。

13．如是，父全能，子全能，圣灵亦全能。

14．然而，非三全能者，乃一全能者。

15．如是，父是神，子是神，圣灵亦是神。

16．然而，非三神，乃一神。

17．如是，父是主，子是主，圣灵亦是主。

18．然而，非三主，乃一主。

19．依基督真道，我等不得不认三位均为神，均为主。

20．依大公教，我等亦不得谓神有三，亦不得谓主有三。

21．父非由谁作成：既非受造，亦非受生。

22．子独由于父：非作成，亦非受造；而为受生。

23．圣灵由于父与子：既非作成，亦非受造，亦非受生；而为发出。

24．如是，有一父，非三父，有一子，非三子，有一圣灵，非三圣灵。

25．且此三位无分先后，无别尊卑。

26．三位乃均永恒，而同等。

27．由是如前所言，我等当敬拜一体三位，而三位一体之神。

28．所以凡欲得救者，必如是而思三位一体之神。

29．再者，为求得永恒救赎，彼亦必笃信我等之主耶稣基督成为人身。

30．依真正信仰，我等信认神之子我等之主耶稣基督，为神，又为人。

31．其为神，与圣父同体，受生于诸世界之先；其为人，与其母同体，诞生于此世界。

32．全神，亦全人，具有理性之灵，血肉之身。

33．依其为神，与父同等，依其为人，少逊于父。

34．彼虽为神，亦为人，然非为二，乃为一基督。

35．彼为一，非由于变神为血肉，乃由于使其人性进入于神。

36．合为一；非由二性相混，乃由位格为一。

37．如灵与身成为一人，神与人成为一基督。

38．彼为救我等而受难，降至阴间，第三日从死复活。

39．升天，坐于全能神父之右。

40．将来必从彼处降临，审判活人死人。

41．彼降临时，万人必具身体复活；

42．并供认所行之事。

43．行善者必入永生，作恶者必入永火。

44．此乃大公教会信仰，人除非笃实相信，必不能得救。

perfect 还是译成“完美”比较准确。

现代汉语“完全”应对应“complete".

(新约)
太(Mat)
5:48 所以你们要完全，像你们的天父完全一样。
Be ye therefore perfect, even as your Father which is in heaven is perfect.

若译成：
5:48 所以你们要完美，像你们的天父一样完美。

读起来就易懂多了。

行行好，别把humble yourself 译成“自卑”，好不好，教坏人。

看看新华字典：

自卑
基本解释：

自己看不起自己，觉得处处不如人家：自卑感｜自卑心理｜他很自卑。

把humble 译成“谦卑，谦和”好不好，求你了。


中译英：
自卑 to despise oneself;to underestimate oneself

和合本

出(Exo)
10:3 摩西，亚伦就进去见法老，对他说，耶和华希伯来人的神这样说，你在我面前不肯自卑要到几时呢。容我的百姓去，好侍奉我。
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.

(旧约)
王上(1Ki)
21:29 亚哈在我面前赦样自卑，你看见了吗。因他在我面前自卑，他还在世的时候，我不降这祸。到他儿子的时候，我必降这祸与他的家。
Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house.

(旧约)
王下(2Ki)
22:19 就是听见我指着这地和其上的居民所说，要使这地变为荒场，民受咒诅的话，你便心里敬服，在我面前自卑，撕裂衣服，向我哭泣，因此我应允了你。这是我耶和华说的。
Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD.

(旧约)
代下(2Ch)
7:14 这称为我名下的子民，若是自卑，祷告，寻求我的面，转离他们的恶行，我必从天上垂听，赦免他们的罪，医治他们的地。
If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.

(旧约)
代下(2Ch)
12:6 于是王和以色列的众首领都自卑说，耶和华是公义的。
Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous.

(旧约)
代下(2Ch)
12:7 耶和华见他们自卑，耶和华的话就临到示玛雅说，他们既自卑，我必不灭绝他们。必使他们略得拯救，我不藉着示撒的手将我的怒气倒在耶路撒冷。
And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak.

(旧约)
代下(2Ch)
12:12 王自卑的时候，耶和华的怒气就转消了，不将他灭尽，并且在犹大中间也有善益的事。
And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well.

(旧约)
代下(2Ch)
30:11 然而亚设，玛拿西，西布伦中也有人自卑，来到耶路撒冷。
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.

(旧约)
代下(2Ch)
32:26 但希西家和耶路撒冷的居民觉得心里骄傲，就一同自卑，以致耶和华的忿怒在希西家的日子没有临到他们。
Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.

(旧约)
代下(2Ch)
33:12 他在急难的时候，就恳求耶和华他的神，且在他列祖的神面前极其自卑。
And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers,
(旧约)
代下(2Ch)
33:19 他的祷告，与神怎样应允他，他未自卑以前的罪愆过犯，并在何处建筑邱坛，设立亚舍拉和雕刻的偶像，都写在何赛的书上。
His prayer also, and how God was intreated of him, and all his sins, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.

(旧约)
代下(2Ch)
33:23 不在耶和华面前像他父玛拿西自卑。这亚们所犯的罪越犯越大。
And humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more.

(旧约)
代下(2Ch)
34:27 就是听见我指着这地和其上居民所说的话，你便心里敬服，在我面前自卑，撕裂衣服，向我哭泣，因此我应允了你。这是我耶和华说的。
Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD.

(旧约)
代下(2Ch)
36:12 行耶和华他神眼中看为恶的事。先知耶利米以耶和华的话劝他，他仍不在耶利米面前自卑。
And he did that which was evil in the sight of the LORD his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.

(旧约)
箴(Pro)
6:3 我儿，你既落在朋友手中，就当这样行，才可救自己。你要自卑，去恳求你的朋友。
Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.

(旧约)
赛(Isa)
53:7 他被欺压，在受苦的时候却不开口。（或作他受欺压却自卑不开口）他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

(旧约)
赛(Isa)
57:9 你把油带到王那里，又多加香料，打发使者往远方去，自卑自贱直到阴间。
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.

(旧约)
耶(Jer)
13:18 你要对君王和太后说，你们当自卑，坐在下边。因你们的头巾，就是你们的华冠，已经脱落了。
Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.

(旧约)
但(Dan)
5:22 伯沙撒阿，你是他的儿子（或作孙子），你虽知道这一切，你心仍不自卑，
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

(新约)
太(Mat)
23:12 凡自高的必降为卑，自卑的必升为高。
And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
(新约)
路(Luk)
14:11 因为凡自高的必降为卑。自卑的必升为高。
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

(新约)
路(Luk)
18:14 我告诉你们：这人回家去比那人倒算为义了。因为，凡自高的，必降为卑；自卑的，必升为高。”
I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

(新约)
雅(Jas)
4:10 务要在主面前自卑，主就比叫你们升高。
Humble yourselves in the sight of the Lord, and he shall lift you up.

(新约)
彼前(1Pe)
5:6 所以你们要自卑，服在神大能的手下，到了时候他必叫你们升高。
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:

人如蛆？不要乱翻译！

从英文看，分明伯(Job)25:6应译为：" 何况如虫的人，如虫的世人呢。”
刻意贬低人，把“虫”译成“蛆”表面看是自谦，实际是乱译圣经，违反忠实原著理念。实在要不得。违反圣经是神本主义与人本主义完美统一的思想。
英文“蛆”为Maggot。神不骂人，希望人也不要骂人或骂自己。
请看：
和合本 伯(Job) 25:6 何况如虫的人，如蛆的世人呢。
How much less man, that is a worm? and the son of man, which is a worm?

你如蛆，是吗？

忏悔录 第一卷 作者：奥古斯丁 翻译：邹光 第六章（3）

我的营养是通过她们得来，对她们来说也是挺好的，虽然说实话，不是来自她们，而是通过她们得来。因为，我的营养是来自你，啊，我的神，一切美好的源泉--我一切的康健都来自我的神。这是我后来才知道的，透过你让我看见自己和周围的一切，我清晰地了解了这个道理。那时我刚出生，我只知道如何吸奶，吃饱就安静地睡，疼了就哭--其它的都不记得了。

 It was, indeed, good for them
   that my good should come through them, though, in truth, it was not
   from them but by them. For it is from thee, O God, that all good things
   come--and from my God is all my health. This is what I have since
   learned, as thou hast made it abundantly clear by all that I have seen
   thee give, both to me and to those around me. For even at the very
   first I knew how to suck, to lie quiet when I was full, and to cry when
   in pain--nothing more.

忏悔录 第一卷 作者：奥古斯丁 翻译：邹光 第六章（2）

从一出生，你的慈爱就伴随我，就像我从生身的父母那里听到的，在预定的日子，你让他们生养了我--我记不得那时的情景了。虽然她们用乳汁养育了我，不是我的母亲或乳娘自己可以使她们的怀里充满奶水，而是你，按照你对万有周密的安排，通过她们，给我孩提时的营养，你的供給使我一无所缺。你使乳养我的人乐意把你给她们的给我。她们本着天赋的爱心，欣然把你丰富的供应给与我。

And yet the consolations of thy mercy have sustained me from
   the very beginning, as I have heard from my fleshly parents, from whom
   and in whom thou didst form me in time--for I cannot myself remember.
   Thus even though they sustained me by the consolation of woman's milk,
   neither my mother nor my nurses filled their own breasts but thou,
   through them, didst give me the food of infancy according to thy
   ordinance and thy bounty which underlie all things. For it was thou who
   didst cause me not to want more than thou gavest and it was thou who
   gavest to those who nourished me the will to give me what thou didst
   give them. And they, by an instinctive affection, were willing to give
   me what thou hadst supplied abundantly.

忏悔录 第一卷 作者：奥古斯丁 翻译：邹光 第六章（1）

第六章

7。请允许由尘土造成的我在你的怜悯前说话。请允许我说话，是向你的怜悯，不是向嘲笑我的人说话。可能你也笑我，当你转身关注我的时候，你会怜悯我。因为我想说，主啊，我的神，我不知道我从哪里来到此生，此生，称它作死亡中的生命，或称生命中的死亡？我不知道。

CHAPTER VI

   7. Still, dust and ashes as I am, allow me to speak before thy mercy.
   Allow me to speak, for, behold, it is to thy mercy that I speak and not
   to a man who scorns me. Yet perhaps even thou mightest scorn me; but
   when thou dost turn and attend to me, thou wilt have mercy upon me. For
   what do I wish to say, O Lord my God, but that I know not whence I came
   hither into this life-in-death. Or should I call it death-in-life? I do
   not know.

忏悔录 第一卷 第五章 第二段

作者：奥古斯丁
  翻译：邹光

我灵魂的房屋对你的进入来说是太狭小了，请你把它扩大些。它已经败坏了，请你把它修复。这屋里有许多处对你来说，一定是不堪入目;我承认，我知道。但谁来打扫它呢？除了向你，我能向谁求告呢？“请你清除我隐秘的过错，” 啊，我的神，“保守你的仆人，使他们不出外邦人常有的偏差。”“我相信，所以我这样说。”但是你，啊，我的神，你是知道的。我不是向你承认了我的过犯，啊，我的神，你不是清除了我心中的邪恶吗？”我不与你争辩，因你是真理本身。我也不愿欺骗我自己，免得我的邪恶向它自己撒谎。我不与你争辩，因为“主耶和华阿，你若究察邪恶，谁能站得住呢。”

 6. The house of my soul is too narrow for thee to come in to me; let it
   be enlarged by thee. It is in ruins; do thou restore it. There is much
   about it which must offend thy eyes; I confess and know it. But who
   will cleanse it? Or, to whom shall I cry but to thee? "Cleanse thou me
   from my secret faults," O Lord, "and keep back thy servant from strange
   sins." [15] "I believe, and therefore do I speak." [16] But thou, O
   Lord, thou knowest. Have I not confessed my transgressions unto thee, O
   my God; and hast thou not put away the iniquity of my heart? [17] I do
   not contend in judgment with thee, [18] who art truth itself; and I
   would not deceive myself, lest my iniquity lie even to itself. I do
   not, therefore, contend in judgment with thee, for "if thou, Lord,
   shouldst mark iniquities, O Lord, who shall stand?" [19]

忏悔录 第一卷 第五章

作者：奥古斯丁
 翻译：邹光

第五章
谁能带我去你里面安息？谁能送你进入我的心田，胜过偏差，让我的偏差被涂抹，让我可以拥抱你，我唯一至宝？你对我来说是什么？求你怜悯，让我能够这样说。我对你是什么，而你竟命我爱你？如果我不爱你，你就对我发怒，并用严重的灾祸威胁我？如果我不爱你，这仅仅是小小的不幸吗？对我来说不是这样。啊，我的主，我的神，以你的怜悯告诉我，你对我来说是什么？“对我的灵魂说，我让你得救。”这样说，我就能听见。请开启我心灵的耳朵，我的神，“请你对我的灵魂说，我让你得救。”我将紧跟这声音，我将紧紧抓住你。不要向我掩面。即使我会死，请让我看见你的面容，免得我真的死了。

 CHAPTER V

    5. Who shall bring me to rest in thee? Who will send thee into my heart
   so to overwhelm it that my sins shall be blotted out and I may embrace
   thee, my only good? What art thou to me? Have mercy that I may speak.
   What am I to thee that thou shouldst command me to love thee, and if I
   do it not, art angry and threatenest vast misery? Is it, then, a
   trifling sorrow not to love thee? It is not so to me. Tell me, by thy
   mercy, O Lord, my God, what thou art to me. "Say to my soul, I am your
   salvation." [14] So speak that I may hear. Behold, the ears of my heart
   are before thee, O Lord; open them and "say to my soul, I am your
   salvation." I will hasten after that voice, and I will lay hold upon
   thee. Hide not thy face from me. Even if I die, let me see thy face
   lest I die.



 

Sin, Transgression, Iniquity-偏, 过, 邪

邹光导读：
先辈译经家基本未区分Sin， Transgression， Iniquity三个词的汉语翻译，常用“罪，罪过，罪孽，罪恶”表达，然后又把“罪，罪过，罪孽，罪恶”称为“罪”造成概念的混淆，其实这三词还是有区别的，现尝试用"偏差"译Sin， 用“过犯”译Transgression，用“邪恶”译 Iniquity，做些探索，希望一些热衷探讨圣经汉译话题的弟兄姐妹喜欢。




作者：Servant of Messiah Ministries
翻译：邹光


Daniel 9:24 “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

但以理书 9：24
为你本国之民和你圣城，已经定了七十个星期。要止住过犯，结束偏离，弃绝邪恶，与神和好，彰显永恒的正义，封住异象和预言，并膏至圣者。


Exodus 34 v7 And the LORD passed before him and proclaimed, “The LORD, the LORD God, merciful and gracious, long-suffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.”

出埃及记34：6-7

34：6耶和华在他面前宣告说，耶和华，耶和华，是有怜悯有恩典有耐心的神，并有丰盛的慈爱和诚实。
34：7为千万人存留慈爱，宽恕邪恶，过犯，和偏差，万不以有罪的为无罪，必追查他的邪恶，自父及子，直到三，四代。


This indicates that sin, transgression and iniquity are different in some way. In fact, they represent increasing levels of falling “short of the glory of God” (Romans 3:23).

这说明偏差，过犯和邪恶在有些方面是不同的，它们反映了在“亏缺了神的荣耀”程度上的增加（罗马书3：23）。



We can see from Leviticus 16:21 and the Strong’s Numbers associated with the King James translation that these are indeed three different words.

我们从利未记16章21节和与KJV版有关的斯特朗编号可看出它们的确是三个不同的词。

Leviticus 16:21 and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities (H= 5771) of the children of Israel, and all their transgressions, (H = 6588)even all their sins; (H = 2403) and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness:

利未记16章21节
两手按在羊头上，承认以色列人诸般的邪恶 (H= 5771)过犯 (H = 6588)，及他们一切的偏差(H = 2403)，把这些都归在羊的头上，藉着所派之人的手，送到旷野去。

DEFINITIONS OF SIN
偏差的定义

Strong’s Dictionary: H2403 (Sin): an offense [i.e. a single event] – · Sin is anything that comes short of the glory of God
斯特朗字典：H2403(Sin): 一次冒犯[就是：一次单个事件]-任何亏缺神的荣耀的事都是偏差。


The English word for “Sin” comes from archery. The archer would shoot at the target. If he missed the mark, the overseeing official would yell “SIN.”

英文词“Sin"是射箭术语，弓箭手是要射中靶心，如果他未打中靶心，负责监督的官员就会喊“偏了。”

Romans 3:23 “For all have sinned and come short of the glory of God.”

罗马书第三章23节“因为所有人都有偏差，亏缺了神的荣耀。”

Hebrew Meaning of Sin: 1) Slipping away from where you should be. 2) Erring from the path on which God’s put you. 3) You are not achieving a standard that God has set. 4) Missing the mark or the path.

"偏差Sin"的希伯来文意思：1）从你应该在的地方滑离。2）走错了路，未走神为你设定的路。
3）你未达到神为你设定的标准。4）偏离靶心或道路。

Greek Meaning of Sin:
1) A missing of the mark.
2) An act of disobedience to the divine Lord.
3) Sin is not too deep seated if it is not linked with an iniquity.
3) Sin is more on top of the skin.

"偏差Sin"的希腊文意思：
1）一次偏离靶心
2）一次不顺服神的行为
3）如果偏差不与邪恶相联，它不是很深的。
4）偏差象是在皮肤的表层。

Sin — “The voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command.

偏差-偏离神所定立的有关正义和责任的道德规范及条文；任何对神律法的践踏和对神诫命的违背。

Sin is either a negative act in which a known divine law is violated, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command. Sin comprehends not actions only, but neglect of known duty, all evil thoughts, purposes, words and desires, whatever is contrary to God’s commands or law.”

偏差一个违反已知神的律法的负面行动，或是不遵守一个正面的神的诫命，或一项责任，这责任清晰地隐含在这些诫命中。偏差包含的不只是行动，还包括忽视已知的责任，所有邪恶的思想，目的，语言和欲望，及任何一种违反神的诫命或律法的事。
Bible Definitions of Sin:
偏差的圣经定义

I John 3:4 “Whosoever commits sin transgresses also the law; for sin is the transgression of the law” (Quoted Numbers 5:6).
约翰一书3：4
“凡出偏差的，就是违背律法。违背律法就是偏差。”（参见民数记5：6）

I John 5:17 “All unrighteousness is sin:” (unrighteousness— cf. Romans 6:13,18,20).
约翰一书5:17
“凡不义的事都是偏差。”（不义-比较 罗马书：13，18，20）

Romans 14:23 “Whatsoever is not of faith is sin.”
罗马书：14：23
凡不出于信心的都是偏差。

Proverbs 24:9 “The thought of foolishness is sin…”
箴言24：9
“愚蠢的想法是偏差。”

Psalms 78:32 “For all this they sinned still, and believed. not for his wondrous works” (unbelief— quoted Deuteronomy 1:41).
诗篇78：32
虽是这样，他们仍旧有偏差，不信他奇妙的作为。（不信-参见申命记1：41）

James 4:17 “[T]o him that knows to do good, and doeth it not, to him it is sin” (omission— cf. Genesis 20:9; Leviticus 5:1).
雅各书4：17
人若知道做好事，却不去做，这就是他的偏差了。（不作为-比较创世纪20：9；利未记5：1）

Willful Sin:
故意出的偏差

Hebrews 10:26 “For if we sin willfully… there remains no more sacrifice for sins,”

希伯来书10：26
因为我们得知真道以后，若故意出偏差，赎偏的祭就再没有了。

Sins of Ignorance:
因无知而出的偏差

Leviticus 4:13 “And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the Lord…”
利未记4：13
以色列全会众若行了耶和华所吩咐不可行的什么事，因无知而出的偏差，是隐而未现，会众看不出来的，

Leviticus 4:2 “[I]f a soul shall sin through ignorance against any of the commandments…”

利未记4：2
你晓谕以色列人说，若有人在耶和华所吩咐不可行的什么事上因无知而出了偏差，

I Samuel 12 v 23 Moreover as for me far be it from me that I should sin against Jehovah in ceasing to pray for you: but I will instruct you in the good and the right way.
撒母耳记上12：23
至于我，断不停止为你们祷告，以致偏离耶和华。我必以善道正路指教你们。

DEFINITIONS TRANSGRESSION.
过犯的定义


Strong’s Dictionary: H6588 (Transgression): a revolt (national, moral or religious); rebellion
斯特朗字典： H6588（过犯）：一次反叛（民族的，道德的或宗教的）；反抗

Repeated sin becomes outright rebellion ”which is as the sin of witchcraft” (1Samuel 15:23) “An evil man seeks only rebellion; therefore a cruel messenger will be sent against him.” (Prov. 17:11)
反复地出偏差变成完全的悖逆“是与行邪术的偏差相等。”（撒母耳记上15：23）  “恶人只寻悖逆，所以必有严厉的使者，奉差攻击他。” （箴言17：11）


Hebrew meaning of Transgression: 1) A willful deviation from, and therefore rebellion against, the path of godly living. Greek meaning of Transgression: To go beyond Overstepping the limits.
希伯来文过犯的意义：1）故意偏离，因此造成抗拒走神所设定的生活之路。希腊文过犯的意义是踏过了界限。

Ephesians 2:1 “And you He made alive, who were dead in trespasses and sins.”

以弗所书2：1
你们死在过犯偏差之中，他叫你们活过来。

Transgression is more powerful and it is a step to more permanent bondage. Transgression is connected to trespass, which is a willful violation of the law.
过犯更加强大，它是走向被更牢固捆绑的一步，过犯与越界有联系，它是故意违反律法。

Transgression— “The act of passing over or beyond any law or rule of moral duty; the violation of a law or known principal of rectitude; breach of command.”
过犯-“践踏律法或道德责任规范；违反律法，或已知的公正原则；违背诫命的行为。”

Bible Definitions of Transgression:
过犯的圣经定义

James 2:11 “[I]f thou kill, thou art become a transgressor of the law.”

雅各书2：11
你就是不奸淫，却杀人，仍是成了犯律法的。



James 2:9 “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”

雅各书2：9
但你们若按外貌待人，便是出偏差，被律法定为犯法的。



Isaiah 24:5 “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.”

以赛亚书24：5
地被其上的居民污秽。因为他们犯了律法，废了律例，背了永约。

DEFINITIONS INIQUITY
邪恶的定义

Strong’s Dictionary: H5771 (Iniquity): perversity, that is, (moral) evil: Thus sin, when repeated against the knowledge of God, becomes transgression which, if it continues long enough,eventually becomes iniquity which perverts the flesh. This perversion changes the DNA/RNA structure of the “flesh” and “beliefs” or “attitudes” resulting in genetic changes that are passed on from generation to generation.
斯特朗字典：H5771（邪恶）：反常，就是，（道德上的）恶：因此当偏差反复抵抗来自神的知识，就会变成过犯，若过犯持续足够长时间，最终就变成邪恶，邪恶会导致肉体反常。这种反常改变了“肉体”的DNA/RNA结构和“信仰”或“态度”，将导致基因的变化而且一代传给一代。

This is the way high blood pressure, alcoholism, sexual perversions, jealousy, anger, fear, etc. are passed down from generation to generation. Racism, Greed, Idolatry run in families.
这就是高血压，酗酒，性倒错，忌妒，易怒，恐惧等等一代传给一代的方式。种族主义，贪婪，拜偶像在家族内部延续也是一样。
Hebrew Meaning of Iniquity: Perverseness, bowed down, twisted, to be bent or crooked, to be wrung out of course.
希伯来文邪恶的意义：反常，弯曲，扭曲，弯或变了形，被拧变了形。

It signifies not merely that which is wrong, but the tendency to do wrong. Iniquities are second nature sins, which drive us to repeatedly, continually commit sin. A perversion of the truth, which leads to error. A perversion of intents, which affects our will. Sin and Transgression are Verbs and things we do: Iniquity is the bent condition of what we are. Iniquity revolves more about the underlying attitudes: Idolatry, Racism, Gluttony, Covetousness, Unrighteousness, wickedness, lawlessness.
邪恶表明不只是错了，而且有做错事的倾向。邪恶是第二特征的偏差，它驱使我们反复地，持续地出偏差。对真理的歪曲，将导致出错。对意图的扭曲，将影响我们的意志。出偏差是动词形式，过犯是我们做的有偏差的事，邪恶是指我们扭曲的状态。邪恶更多地围绕着以下状态：拜偶像，种族主义，贪吃，贪婪，不义，不道德，无法无天。
Iniquity — “Injustice; unrighteousness; a deviation from rectitude…. want of rectitude in principal…. wickedness; or any act of injustice.”
邪恶-“不公正，不义，从正义的偏离。。。本质里缺乏正义。。。不道德；或任何不公义的行动。”
Understanding Iniquity:
理解邪恶
Iniquity is an attitude so cannot just be covered over with blood. It must be taken away and replaced.. David prayed for a new heart and a right Spirit.
邪恶是一种心态，所以不能够被血遮盖。它必须被清除或被替换。大卫祷告，望神赐下一颗新造的心和一个正直的灵。

Isaiah 53:5 “He was bruised for our iniquities.” Iniquities are not superficial. They are under the skin; they are deeply embedded. Bruises and iniquities have to be healed by the blood.
以赛亚书53：5“他为我们的邪恶受瘀伤。”邪恶不是表面的。它们是在皮肤底层的；它们深深地嵌入身体里，瘀伤和邪恶必须用血治疗。


Ezekiel 28:15-18 You were perfect in your ways from the day you were created, till iniquity was found in you. By the abundance of your trading You became filled with violence within, and you sinned. Your heart was lifted up because of your beauty; you corrupted your wisdom for the sake of your splendor. You defiled your sanctuaries by the multitude of your iniquities, by the iniquity of your trading.” Satan was perfect until iniquity was found in him.

以西结书28:15-18
28:15    你从受造之日所行的都完美，后来在你中间又察出邪恶。
28:16    因你贸易很多，就被暴力的事充满，以致出偏差。
28:17    你因美丽心中高傲，又因荣光败坏智慧。
28:18    你的圣所被你众多的邪恶，被你贸易中的邪恶亵渎了。
撒但在被发现邪恶以前是完美的。

Another definition for iniquity can be the besetting sins. Hebrews 12:1 – “The sins that so easily beset us.”
邪恶的另外一个定义可以是缠累人的偏差。希伯来书12：1-“容易缠累我们的偏差。”

Sin is having chain around your ankle, which constantly hinders you. Sin trips us up, causes us to slip, to err, and to just miss the mark. Iniquity defiles our character. It gives us a crooked arrow to start with.
偏差是铐住我们脚踝的锁链，它不停地阻碍我们。偏差羁绊我们，使我们滑倒，出错，和偏离靶心。邪恶败坏我们的性格。一开始，它就给我们一只弯曲的箭。

Exodus 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
The progression from sin, to transgression, to iniquity (bondage in that particular area) is illustrated , in James 1:15: Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.
出埃及记20:5    不可跪拜那些像，也不可事奉它，因为我耶和华你的神是忌邪的神。恨我的，我必追查他的邪恶，自父及子，直到三四代，
在雅各书1：15中描述了从偏差，到过犯，到邪恶（在某特定领域的捆绑）：   私欲既怀了胎，就生出偏差来。偏差既长成，就生出死来。

Proverbs 5:22 “The iniquities of the wicked ensnare him.” There is a sin that becomes like cords which wrap around you. You get caught in the entanglement and just cannot break free. These cords are cords of iniquity.
箴言5:22    "恶人必被自己的邪恶捉住。"偏差象绳索一样缠绕你，你被捆绑，不能挣脱。这些绳索就是邪恶的绳索。
Genesis 4:13 “Cain said, “My punishment [iniquity] is greater than I can bear!” This is the first time iniquity appears in the Bible.
4:13   “ 该隐对耶和华说，对我[邪恶]的刑罚太重，过于我所能当的！”这是邪恶第一次出现在圣经里

James 3:6 “The tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body.” Many words that we speak can cause roots of iniquity to flourish.
雅各书3:6    “舌头就是火，在我们百体中，舌头是个邪恶的世界，能污秽全身。”我们说的许多话可使邪恶的根长出茂盛的枝叶。

Numbers 18:1 “The LORD said to Aaron: “You and your sons and your father’s house with you shall bear the iniquity related to the sanctuary, and you and your sons with you shall bear the iniquity associated with your priesthood.”

民数记18:1    耶和华对亚伦说，你和你的儿子，并你本族的人，要一同担当干犯圣所的邪恶。你和你的儿子也要一同担当干犯祭司职任的邪恶。


This shows the responsibility of the priests regarding iniquity. As His priests, we need to deal with iniquity that comes into our holy temple and hinders us.
这显示牧师对邪恶的责任。我们必须处理进入我们圣殿和阻碍我们的邪恶。

Bible Definitions of Iniquity:
邪恶的圣经定义

Psalms 36:2 “For he flatters himself in his own eyes, until his iniquity be found to be hateful.” (hate)
诗篇36:2    他自夸自媚，以为他的邪恶终不显露，不被恨恶。（可恨）

Ezekiel 33:13 “[I]f he trusts to his own righteousness, and commit iniquity… (self righteousness).
33:13    我对义人说，你必定存活。他若倚靠他的义而作邪恶的事，他所行的义都不被记念。他必因所做邪恶的事死亡。（自我为义）

Psalms 28:3 “[T]he workers of iniquity… mischief is in their hearts” (mischief— cf. Psalms 7:14).

诗篇28:3    邪恶的人。。。心里却是奸恶。（奸恶-参见诗篇7：12）
II Samuel 19:19 “[L]et not my lord impute iniquity unto me… thy servant did perversely… (perversion— Ezekiel 9:9; Job 6:30)
撒母耳记下19:19    对王说，我主我王出耶路撒冷的时候，仆人行悖逆的事，现在求我主不要认为我是邪恶的。。。（悖逆-以西结书9：9，约伯记6：30）

Ezekiel 18:24 “But when the righteous turns away from his righteousness, and commits iniquity…” (unrighteousness— cf. Ezekiel 3:20).
以西结书18:24    义人若转离义行而作邪恶的事，(不义-参见 以西结书3：20）

Daniel 9:5 “And have committed iniquity… and have rebelled…” (rebellion).
但以理书9:5    “作邪恶的事。。。叛逆。。。”（叛逆）

Hosea 9:9 “They have deeply corrupted themselves… he will remember their iniquity…” (corruption).
何西阿书9:9   “ 以法莲深深地败坏。。。耶和华必记住他们的邪恶。。。”（败坏）

Ezekiel 18:18 “Because he cruelly oppressed… he shall die in his iniquity” (oppression).
以西结书18：18“因为欺人太甚。。。他必因自己的邪恶死亡。。。”（欺压）

Hosea 5:5“ the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity…” (pride).
何西阿书5：5以色列的骄傲当面见证自己。故此，以色列和以法莲必因自己的邪恶跌倒，犹大也必与他们一同跌倒。

Leviticus 26:43 Iniquity: because, even because they despised my judgments…” (cf. Numbers 15:31).
利未记26:43 邪恶： 因为他们甚至藐视我（神）的判决。。。（参见民数记15：31）


I Samuel 3:13 I will judge his house for ever for the iniquity which he knows; because his sons made themselves vile…” (Vileness)
撒母耳记上3:13    我曾告诉他必永远降罚与他的家，因他知道儿子卑鄙，自招咒诅，却不禁止他们。（卑鄙）

I Samuel 15:23 “Stubbornness is as iniquity…” (Stubbornness).
撒母耳记上15：23“顽固的邪恶程度与拜虚神和偶像的邪恶程度相同”（顽固）

Isaiah 32:6 The vile person… his heart will work iniquity, to practice hypocrisy…” (hypocrisy).
32:6    因为卑鄙人，必说卑鄙话，心里想作邪恶的事，惯行伪善，说错谬的话，攻击耶和华，使饥饿的人，无食可吃，使口渴的人，无水可喝。（伪善）

OBSERVATIONS
评论
Sins can be both voluntary (willful) and involuntary (sins of ignorance).
偏差既可能是有意的（故意的），也可能是无意的（因无知而出的偏差）
Any transgression is sin.
所有过犯都是偏差。
A transgression always involves God’s law.
任何一个过犯都与神的律法有关。
Sin does not always involve a transgression of God’s law (Proverbs 24:9; Leviticus 16:16).
不是每一个偏差都与违反神的律法有关

（箴言24：9 The thought of foolishness is sin:   愚蠢的想法是偏差；

利未记16：16  And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.
他因以色列人诸般的污秽，和因偏差而产生的过犯，当这样在圣所作赎祭，并因会幕在他们污秽之中，也要照样而行。）

One can be a sinner or a transgressor, but not an “iniquitor.” (Iniquity is a noun not a verb).
一个人可以是一个有偏差的人和一个有过犯的人，但可以不是一个邪恶的人
There is no offering under the law for iniquity.
在律法下，为除去邪恶而献的祭是没有的。
There are distinct differences between the three words (Isaiah 1:28, Exodus 34:7).
这三个词有显著的不同（以赛亚书1：28，出埃及记34：7）

（以赛亚书1：28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
有过犯的，有偏差的，必一同败亡，离弃耶和华的，必致消灭。
出埃及记34：73 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. 为千万人存留慈爱，宽恕邪恶，过犯，和偏差，万不以有罪的为无罪，必追查他的邪恶，自父及子，直到三，四代。）

There are overlapping areas of the three words.
这三个词有互相重叠的部分。
Sin corresponds primarily with the soul and mind.
偏差主要对应魂和意识。
Transgression corresponds with the body and actions.
过犯对应身体和行动。
Iniquity corresponds primarily with the spirit, and attitude.
邪恶主要对应灵和态度。


BODY, SOUL AND SPIRIT
体，魂和灵

I Thessalonians 5:23 “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”
帖撒罗尼迦前书5:23    愿赐平安的神，亲自使你们全然成圣。又愿你们的灵，与魂，与身子，得蒙保守，在我主耶稣基督降临的时候，完全无可指责。

Notice the divisions in this verse— (1) spirit (2) soul and (3) body. A similar division shows up in Hebrews. Hebrews 4:12 “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
请注意这句的分类法-（1）灵（2）魂（3）体。在希伯来书中也有类似的划分。
希伯来书4:12    神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入剖开，连心中的思念和主意，都能辨明。

The spirit is the part of man that gives him God consciousness through his mind (Ephesians 4:23). The soul is where the Flesh (body) interacts with the Spirit creating desires and emotions.
灵是人的一部分，它通过意识，给人属神的良心。（以弗所书4:23  And be renewed in the spirit of your mind;  又要将你们的心志改换一新。）
魂是肉体与灵相互作用的部位，它可产生欲望和情绪。

Iniquity / Attitude.
邪恶/态度
The thing to bear in mind here is that “iniquitors” (noun) in this sense hate God (Exodus 20:5) and God hates the workers of iniquity (Psalms 5:5) and anything to do with covetousness and idolatry (Deuteronomy 16:22). Where sin and transgression deal primarily with tangible violations, iniquity on the other hand leans toward the intangible. Attitude is an intangible spiritual entity that not only is hard to define but is even harder, if not next to impossible, to govern by written laws, ordinances and statutes. By definition attitude is a state of mind or feeling with regard to some matter; disposition. Attitude subsequently would be hard to legislate which may explain, at least in part, why there was no offering for iniquity under biblical law (Ezekiel 42:13; Isaiah 3:14).
“邪恶的人”在此给人头脑中的感觉是他憎恨神（出埃及记20：5）及神憎恨邪恶的人及一切贪婪及拜偶像的事（申命记16：22）。偏差和过犯主要与违反律法的具体的事件有关，邪恶则是无形的。态度是一个无形的精神概念，它很难定义，甚至更难，几乎接近不可能用书面的律法，条文，法规去管理。态度的定义是一种意识或感觉的状态，它与某件事或某种倾向有关。邪恶很难用律法去界定，这也部分解释了为什么在圣经的律法下没有为去除邪恶而献的祭。

Isaiah 57:17 “For the iniquity of his covetousness was I wroth, and smote him…”
以赛亚书57:17    因他贪婪的邪恶性，我就发怒击打他。我向他掩面发怒，他却仍然随心背道。

Psalms 32:5 “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgression unto the LORD; and thou forgave the iniquity of my sin. Selah.”

诗篇32:5    我向你陈明我的偏差，不隐瞒我的邪恶。我说，我要向耶和华承认我的过犯，你就宽恕我因偏差而导致的邪恶。（细拉）

Leviticus 22:16 “Or suffer them to bear the iniquity of trespass…”
利未记22:16    免得他们在吃圣物上承担因过犯致邪恶而招的惩罚，因为我是叫他们成圣的耶和华。

Psalms 59:5 “Be not merciful to any wicked transgressors…”
诗篇59：5 “不要怜悯行诡诈的违法者。”

Psalms 64:6 “They search out iniquities… the inward thought of every one of them…”

诗篇64:6    他们图谋邪恶，说，我们是极力图谋的。他们各人的意念心思是深的。

Isaiah 57:17 spoke of the iniquity of his covetousness and Psalms 52:5 records the iniquity of his sin, which indicates a certain attitude involved with the particular sin. Psalms 64:6 defines attitude as the inward thought.
以赛亚书57：17说到贪婪的邪恶性，诗篇52：5记录他偏差的邪恶性，这邪恶性的说法表明对某特定偏差的某种态度。

Iniquity / Heart

邪恶/心灵
Iniquity, as revealed through the study of attitude, and is definitely in relation to man’s heart.
邪恶，正如通过对态度的的研究所揭示，肯定与人的心灵有关。

Ephesians 5:5 Covetous man, who is an idolater…”
以弗所书5:5    因为你们确实的知道，无论是淫乱的，是污秽的，是有贪心的，在基督和神的国里，都是无分的。有贪心的，就与拜偶像的一样。

Isaiah 57:17 “For the iniquity of his covetousness was I wroth, and smote him… (cf. Isaiah 59:7)
以赛亚书57：17    因他贪婪的邪恶性，我就发怒击打他。我向他掩面发怒，他却仍然随心背道。（参阅以赛亚书59：7）

Psalms 28:3 “Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbors, but mischief is in their hearts.”
诗篇28：3不要把我和奸人，并行邪恶的，一同除掉。他们与邻舍说和平话，心里却是奸恶。

Hosea 4:8 “They eat up the sin of my people, and they set their heart on their iniquity.”

何西阿书4:8    他们吃我民的赎偏祭，使我民心向邪恶。

Acts 8:22, 23 “The thought of thine heart… the bond of iniquity.”

使徒行传8:22你当懊悔你这罪恶，祈求主。或者你心里的意念可得赦免。  8： 23我看出你正在苦胆之中，被邪恶捆绑。

Jeremiah 4:18 “Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart."
Psalms 41:6 “His heart gathers iniquity to itself…”
耶利米书4:18    你的行动，你的作为，招惹这事。这是你恶毒的结果，实在是苦，是害及你心了。
诗篇41:6    他来看我，就说假话。他心存邪恶，走到外边才说出来。
Psalms 141:4 “Incline not my heart to any evil thing, to practice wicked works with men that work iniquity:”
诗篇141:4    求你不叫我的心，偏向邪恶，以致我和邪恶的人同行恶事。也不叫我吃他们的美食。

Psalms 64:6 “They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.”
诗篇64:6    他们图谋邪恶，说，我们是极力图谋的。他们各人的意念心思是深的。

Leviticus 26:41 “If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:”

利未记26:41  “ 那时，如果他们未受割礼的心若谦卑了，他们也服了对邪恶的惩罚，”
Isaiah 32:6 “For the vile person will speak villainy and his heart will work iniquity… ”
以赛亚书32:6   " 因为卑鄙人，必说卑鄙话，心里想作邪恶的事，。。。"
Ezekiel 14:4 “Every man of the house of Israel that sets his idols in his heart, and puts the stumbling block of his iniquity before his face…”
以西结书14:4 “ 以色列家的人中，凡将他的假神接到心里，把邪恶的绊脚石放在面前，”
II Samuel 24:10 “And David’s heart smote him… I have sinned greatly… take away the iniquity of thy servant…”
撒母耳记下24:10    大卫数点百姓以后，就心中自责，祷告耶和华说，我行这事有巨大偏差了。耶和华阿，求你除掉仆人的邪恶，因我所行的甚是愚昧。

Iniquity / Spirit
邪恶/灵

Iniquity appears to have a distinct relationship to man’s spirit: Iniquity is tied to the Spirit of man.
邪恶明显的与人的灵紧密相连：邪恶存与人的灵里。

Psalms 32:2 “Blessed is the man unto whom the LORD imputes no iniquity, and in whose spirit there is no guile.”
诗篇32:2    凡灵里没有诡诈，耶和华不算为邪恶的，这人是有福的。

II Thessalonians 2:7 “For the mystery of iniquity doth already work…”
帖撒罗尼迦后书2:7    因为那邪恶的隐意已经发动。

Isaiah 64:6 “Our iniquities, like the wind, have taken us away…”
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。我们都像叶子渐渐枯乾。我们的邪恶好像风把我们吹去。

II Corinthians 7:1 “Let us cleanse ourselves from all filthiness of the flesh and spirit…”
7:1    亲爱的弟兄阿，我们既有这等应许，就当洁净自己，除去身体灵里一切的污秽，敬畏神，得以成圣。

Iniquity / Collective
邪恶/集体

Iniquity and its plural show up over 300 times in scripture. Approximately 70% of its usage is applied to a collective body of people such as a group, congregation, city or nation:
在圣经里，邪恶及其复数形式出现超过三百次。大约70%用于人的群体，比如一个小组，教堂会众，城市，或民族。

Leviticus 10:17 “The iniquity of the congregation…”
利未记10:17    这赎偏祭是至圣的，主又给了你们，为要你们担当对会众邪恶的惩罚，在耶和华面前为他们作补偿，你们为何没有在圣所吃呢。

Leviticus 16:21 “All the iniquities of the children of Israel…”
利未记16:21     两手按在羊头上，承认以色列人诸般的邪恶，和偏差中的过犯，把这些都归在羊的头上，藉着所派之人的手，送到旷野去。
Genesis 15:16 “The iniquity of the Amorites is not yet full.”
创世记15:16    到了第四代，他们必回到此地，因为亚摩利人的邪恶还没有满盈。

Ezekiel 18:30 “I will judge you, O house of Israel, … so iniquity shall not be your ruin.”
以西结书18:30    所以主耶和华说，以色列家阿，我必按你们各人所行的审判你们。你们当回头离开所犯的一切过犯。这样，邪恶必不使你们败亡。

Jeremiah 16:10 “Thou shall show this people all these words, and they shall say unto thee… what is our iniquity? …”
耶利米书16:10    你将这一切的话指示这百姓。他们问你说，耶和华为什么说，要降这大灾祸攻击我们呢。我们有什么邪恶呢。我们向耶和华我们的神出了什么偏差呢。

Isaiah 1:2,4 “Children, and they have rebelled against me. Ah sinful nation, a people laden with iniquity, children that are corrupters…”
以赛亚书1:2    天哪，要听，地阿，侧耳而听。因为耶和华说，我养育儿女，将他们养大，他们竟悖逆我。
以赛亚书1:4    啊，有偏差的国民，邪恶的百姓，行恶的种类，败坏的儿女。他们离弃耶和华，藐视以色列的圣者，与他生疏，往后退步。

Daniel 9:5 “We have sinned, have committed iniquity, have done wickedly, and have rebelled…”
利未记9:5    我们出偏差作邪恶的事，行恶叛逆，偏离你的诫命典章，

Ezekiel 16:49 “This was the iniquity of thy sister Sodom, pride…”
以西结书16:49    看哪，你妹妹所多玛的邪恶是这样，她和她的众女都心骄气傲，粮食饱足，大享安逸，并没有扶助困苦和穷乏人的手。

A collection of people can have a spirit of rebellion, pride or haughtiness. They are filled with a spirit of stubbornness, hatred or perversion.
一个集体可能有一个叛逆，骄傲或傲慢的灵。这群人个个都充满了一个偏执，仇恨或扭曲的灵。


THE SACRIFICE OF YESHUA.
耶稣的献祭

Isaiah 53 v 5,10 “He was wounded for our transgressions, he was bruised for our iniquities: ……thou shall make his soul an offering for sin…”
以赛亚书53:3    他被藐视，被人厌弃，多受痛苦，常经忧患。他被藐视，好像被人掩面不看的一样。我们也不尊重他。
以赛亚书53:10    耶和华却定意（或作喜悦）将他压伤，使他受痛苦。耶和华以他为赎偏祭。（或作他献本身为赎偏祭）他必看见后裔，并且延长年日，耶和华所喜悦的事，必在他手中亨通。

Sin— Soul
偏差-魂

Transgression— Body
过犯-体

Iniquity— Spirit
邪恶-灵

God the Father made Yeshua’s soul an offering for sin. Our Soul is the Battle ground between the Spirit and the Flesh where our emotions and desires are born.
天父上帝把耶稣的魂作赎偏祭。我们的魂是我们的灵与肉争战的战场，我们的魂是我们的情绪和欲望产生的地方。

Isaiah 53V 5 – says that he was wounded for our transgressions. A wound, by definition, is a break in the skin. A transgression, by definition, is a break in the law (James 2:11). This is visible to all.
以赛亚书53：5说他因我们的过犯而有伤口。伤口，顾名思义，就是撕裂了皮肤。过犯，顾名思义，就是践踏了律法（雅各书2：11）。这是所有人都可看见的。

Isaiah 53V 5 – The Lord was bruised for our Iniquities. A bruise is not a break in the skin but rather a general area of discoloration under the skin. It is not seen as are our attitudes. This fits the term iniquity as a general attitude or spirit of a collective people (Psalms 32:2; Leviticus 10:17).
以赛亚书53：5-主因我们的邪恶而有瘀伤。瘀伤不是皮肤裂开，而是皮下组织变成了青紫色。我们的态度是看不见的。这很适合邪恶这个术语是一种总体态度或一群人的灵（诗篇32：2；利未记10：17）

The Sacrifice of Yeshua was complete. Like the two goats of Atonement –He covered sin and he was the lamb that takes away the sin of the world. Total dealings with our sins, iniquities and transgressions. All three had to be accounted for, for our salvation to be complete (Colossians 2:9).
耶稣的献祭是完全的。像两只山羊的赎祭-他遮盖偏差，他是消除世界偏差的羔羊。我们所有的偏差，邪恶和过犯都被处理了。这三者必须被处理，因为我们的拯救是完全的（歌罗西书2：9）

FORGIVE, PARDON AND BLOT
宽恕，饶恕和涂抹

These three words correspond with sin, iniquity and transgression respectively.
这三个词分别对应偏差，邪恶和过犯。

Forgive— To send an offense away, to reject it and not impute it. This word applies to all three of our words of study in both testaments. It is used in conjunction with sin three times more often than iniquity and transgression combined. By definition forgive talks more about the offense than the offender.
宽恕-抛开冒犯的事，摒弃它，不归罪于它。在新旧约中“宽恕”连用于“偏差，过犯，邪恶”三个词，“宽恕”与“偏差”连用的次数比与"过犯"加"邪恶"连用次数的和的三倍还多。宽恕，从定义上说，对冒犯的事多过对冒犯的人。

Proverbs 30:8 “Remove far from me vanity and lies… feed me with food convenient for me:”
箴言30:8    求你使虚假和谎言远离我。使我也不贫穷，也不富足，赐给我需用的饮食。

Micah 7:19 “Thou wilt cast all their sins into the depths of the sea.”
弥迦书7:19    必再怜悯我们，将我们的邪恶踏在脚下，又将我们的一切偏差投于深海。

Blot Out— To obliterate writing or letters with ink as to render them invisible or indistinguishable.
涂抹-用墨涂抹字迹或文字让它看不见或不能辨认。

Except for one verse (Psalms 51:9), blot is used exclusively in reference to transgression, but never for sins. It, by definition, deals with letters and words linking it directly to the law:
除了一句（诗篇51：9），“涂抹”仅用于“过犯”，从未用于“偏差”。从定义上讲，它和与律法直接相关的文字有关。

Colossians 2:14 “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”
歌罗西书2:14    又涂抹了在律例上所写，攻击我们有碍于我们的字据，把他撤去，钉在十字架上。

Psalms 51:1 “Blot out my transgressions.”
诗篇51:1    （大卫与拔示巴同室以候，先知拿单来见他。他作这诗，交与伶长）神阿，求你按你的慈爱怜恤我，按你丰盛的慈悲涂抹我的过犯。

Pardon— To excuse or release the offender from penalty or punishment.
饶恕-原谅或释放一个违法者，使他不受处罚或刑罚。

This word, and all its derivatives, also applies to all our words of concern, but is used three times more with iniquity than it is with the others by themselves. This definition moves from the offense to the offender himself.
这个词及它的衍生词也都应用与“偏差 过犯 邪恶”三个词连用，但它与“邪恶”连用的次数比与
“偏差”和“ 过犯”连用的次数多出三倍。它的定义重点从违法的事转到了违法的人。
Numbers 14:19 “Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy,…”
民数记14:19    求你照你的大慈爱饶恕这邪恶的百姓，好像你从埃及到如今常宽恕他们一样。

Psalms 25:11 “O Lord, pardon mine iniquity; for it is great.”
诗篇25:11    耶和华阿，求你因你的名饶恕邪恶的我，因为我的邪恶重大。

Isaiah 40:2 “Speak ye comfortably to Jerusalem… that her iniquity is pardoned…”
40:2    要对耶路撒冷说安慰的话，又向他宣告说，他争战的日子已满了，她的邪恶饶恕了，她为自己的一切偏差，从耶和华手中加倍受罚。

CONCLUSION
结论

The Lord Jesus Christ will “Finish the transgression, and… make an end of sins, and… make reconciliation for iniquity, and… bring in everlasting righteousness” (Daniel 9:24). This is mans oldest problem


主耶稣要“要止住过犯，结束偏离，弃绝邪恶，与神和好，彰显永义，”（但以理书 9：24）
这是人类的老问题。


Genesis 3 v 6 When the woman saw that the fruit of the
tree was good for food and - Sin
pleasing to the eye, and also – Transgression
desirable for gaining wisdom, – Iniquity
She took some and ate it. She also gave some to her husband, who was with her, and he ate it.

创世纪3:6    于是女人见那棵树的果子好作食物，-偏差
也悦人的眼目，-过犯
且是可喜爱的，能使人有智慧，-邪恶
就摘下果子来吃了。又给她丈夫，她丈夫也吃了。

1 John 2 v 16 For everything in the world
the cravings of sinful man, – Sin
the lust of his eyes and – Transgression
the boastful pride of life - Iniquity
comes not from the Father but from the world.

约翰壹书2:16    因为凡世界上的事，就像肉体的渴望，-偏差
眼目的情欲，-过犯
并今生的骄傲，-邪恶
都不是从父来的，乃是从世界来的。

May “the very God of peace sanctify you wholly; and pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” (I Thessalonians 5:23).
He will save our Spirit, Soul, and body from death.
帖撒罗尼迦前书5:23    愿赐平安的神，亲自使你们全然成圣。又愿你们的灵，与魂，与身子，得蒙保守，在我主耶稣基督降临的时候，完全无可指摘。
他将从死亡中拯救我们的灵，魂，和身体。