网页浏览总次数
2017年6月10日星期六
新遺詔聖經贈言
嘗聞、率性之謂道、其道必係日用當行之理、乃為人共由、修道之謂教、其教不外綱常大義之辭、乃於世有補、粵稽天主教、其所稱天主、卽儒經之上帝、所言義者永福、惡者永苦、亦與作善降祥、不善降殃理同、而所論三綱五常、修齊誠正、其義皆與儒無異、惟禮節事物、判於方域、遂覺道德一、而風俗不盡同、然其睦婣任卹、宜家人訓子女、且依期集衆、諄諄以行善悔過、去偽著誠、親賢遠佞、禁淫酗、懲游戲、勤本業、效忠良等語為訓、實與近日風氣人心、大有裨益、是誠道由性出、教本道成也、北館掌院修士固公、道高德重、駐京十餘載、日譯書為務、尤畱意孤寒者、恆賙卹、期其完聚、聰頴者、每栽培、望其成材、壬戍夏、聘予纂譯教書、始得識荊、首出新遺詔、屬為刪訂、因相與昕夕究研、孜孜不倦、不尚詞藻、惟期義理詳畧、語文次序、與原經、確當不易、卽用一事理、實字、銖兩、必悉稱一、語助、虛詞、神氣、必吻合、逐章節句字、悉心參酌、何止十數過、誠所謂、字字皆從戥上稱過也、書成十餘萬言、鈔不暇給、且懼魚魯亥豕、毫釐千里、旣失經文本義、並沒譯者苦心、乃付棗梨、期廣傳、且垂不朽、因欽其志道精純、特敘數語以贈、長白隆源識、
Christology
The center of Christianity is the Lord Jesus Christ Himself. In fact, He is the centerpiece of all history. But the world struggles with His identity. Who is He? Is He God? Is He man? Both? The Scriptures clearly answer these crucial questions.
In his Gospel, John gives a specific and definitive explanation of who Christ is. “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1). John the Baptist, the Forerunner of Christ, revealed God the Word as “the Light” (1:7). “The Word became flesh and dwelt among us” (1:14). Who then is Jesus Christ?
He is God, for He was with God from before all time. Clearly, the One born Jesus of Nazareth did not have His beginning in His earthly birth. Rather, He is the eternal Son of God, without beginning. There never was a time when the Son of God did not exist.
He is also man, for He “became flesh.” He has become one of us, being like us in all things, but without sin.
He acts both as God and as man, doing what is appropriate for each nature in the unity provided by His one divine Person. Never does divine nature and activity become changed into human nature and activity. The two are in union without confusion. Christ does, however, “energize” human nature with divine energy so that human nature is redeemed from sin and death and brought into union with God. He thus “deifies” humanity.
The miracle of these incomparable truths is known as the knowledge of Christ or “Christology.” Many documents have expounded on Christology, but the definitive text is the Nicene Creed, the outcome of the first and second Ecumenical Councils in the fourth century. The Creed of Chalcedon (issued by the Fourth Ecumenical Council, AD 451) embodies other truths concerning the Incarnation of the Word. These creeds set the doctrinal fences outside of which we do not wander in our knowledge of Christ.
The Apostle John bears witness to Christ: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life – the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us – that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ” (1 Jn 1:1-3).
We, too, bear witness to Jesus Christ. For since God became man, and we are united with Him in baptism, we experience His Incarnation in our lives. The miracle of Christology for us is that, as the Son of God became man, we in turn may participate in God.
Source: The Orthodox Study Bible, St. Athanasius Academy of Orthodox Theology, 2008.
2017年6月6日星期二
神是我们的保护者
作者：张爱慧
亲爱的阿爸父：
父，你的慈爱和怜悯长阔高深，深邃不可测，让我来专心寻求你和爱你，你必将
向我显明的你的救恩。
诗篇91篇14-16节
神说：“因为他专心爱我，我就要搭救他；因为他知道我的名，我要把他安置在高处。他若求告我，我就应允他；他在急难中，我要与他同在。我要搭救他，使他尊贵。我要使他足享长寿，将我的救恩显明给他。”
神是我们的保护者，我们在祂翅膀的庇护之下，我们可以想象到一副图画：大山和瀑布旁，在祂的大树上，鸟窝里安然静卧的孩子，任凭外面风吹浪打、雷雨交加、飞瀑直下都不惧怕，必定在父的怀抱，安定在天。
你的儿女
2017年5月17日
亲爱的阿爸父：
父，你的慈爱和怜悯长阔高深，深邃不可测，让我来专心寻求你和爱你，你必将
向我显明的你的救恩。
诗篇91篇14-16节
神说：“因为他专心爱我，我就要搭救他；因为他知道我的名，我要把他安置在高处。他若求告我，我就应允他；他在急难中，我要与他同在。我要搭救他，使他尊贵。我要使他足享长寿，将我的救恩显明给他。”
神是我们的保护者，我们在祂翅膀的庇护之下，我们可以想象到一副图画：大山和瀑布旁，在祂的大树上，鸟窝里安然静卧的孩子，任凭外面风吹浪打、雷雨交加、飞瀑直下都不惧怕，必定在父的怀抱，安定在天。
你的儿女
2017年5月17日
“SIN” OR “SINS”?
“Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
Many people, and even common religious liturgies misquote this verse, replacing “sin” with “sins.” Does it really matter? What is the difference?
Both the apostles Paul and Peter testify that the Lord Himself bore their sins upon the cross (Hebrews 9:28; 1 Peter 2:24). Without this blessed assurance there could be neither peace secured for the believer’s conscience nor a righteous basis for worshipping God. The Christian is exhorted to come boldly into the presence of God by the blood of Jesus, which has purged his sins (Hebrews 9,10), but note that this standing is only true of the believer.
In total contrast is the state and condition of the unbeliever. He is far off, in guilt, in darkness, in death (John 3:18). If Christ was the Lamb that takes away the “sins” of the world, all people would stand guiltless before God, but this is not the case.
Jesus Christ is “the Lamb of God, which taketh away the sin of the world” so that we can declare to you that whoever—in the whole world— will believe the gospel message has pardon from God. But all who refuse must die in their sins (John 8:24), and be terribly judged because they refused the message of grace (John 3:36).
—William Kelly, adapted
Sins and SIN
Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.
Christ died for our SINS according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.
1 Corinthians 15:3Knowing this, that our old man has been crucified with Him in order that the body of SIN might be annulled, that we may no longer serve sin as slaves.
Romans 6:6
Two Fundamentals
There is too little emphasis and understanding on the difference between SINS and SIN. Both are fundamental problems in the life of a believer, but there is a solution to both. It is vital that we come to an understanding of the difference between SINS and SIN. SINS are individual transgressions carried out against God, in thought, word or deed. SIN or the SIN NATURE is an inherited power within that causes us to sin against God We require forgiveness FOR our sins. We require deliverance FROM our sin, but both forgiveness and deliverance are found in the cross of Christ.
FOR our SINS
In 1 Corinthians we read that Christ died for our SINS – He paid the price for our sins. Every transgression in action or attitude are sins for which Christ died on the cross. Every sin we ever commit falls into the category of SINS : sins that we have committed. Transgression in thought, word or deed are sins against God, and need forgiveness.
Confessed Sins
Sins are wrong actions we carry out. Sins are ungodly attitudes that mar our witness. When believers sin we should immediately confess that particular sin to the Father – and God is faithful and just to forgive our sins and cleans us from unrighteousness. In 1 John 1:7 we read that the blood of Jesus Christ, His Son, cleanses us from all sin. Every sin we carry out is a violation against God – and it needs to be confessed. If we confess the wrongs things we have done to God – He promises to forgive us.
Forgiveness of sins
But God in His love and justice has provided a solution for the sins we commit. The remedy God has provided for the SINS we commit – is forgiveness of sins – but they can only be forgiven when an innocent sacrifice dies in our stead. Christ’s innocent blood was God’s required purchase price for forgiveness of sins, and the only way to access God’s forgiveness of sins – is to believe on Christ. for there is now no condemnation for those who are in Christ Jesus. Romans 8:1
Sin Nature
Then there’s the issue of SIN – the problem of sin; the principle of sin; the power of sin, Sin in the singular, has to do with the controlling power that sin has over our lives. Sin in the singular, relates to the sin nature – that was passed to all men via Adam.
Imputed Sin
An inherited sin nature is imputed sin; “the old man.” which is passed to all humanity, but God in His love and grace has provided a solution for the old sin nature, in Adam – and the solution is to be taken out of Adam and placed into Christ – by faith: for as by the one man’s disobedience (Adam) the many were made sinners, so by the one man’s obedience (Christ) the many will be made righteous. Romans 5:19,
Deliverance FROM Sin
The remedy that God has provided for SIN is deliverance through crucifixion. The old sin nature is cut off at the place of death – as we remain “in Christ,” The problem, principle and power of sin is also dealt with at the cross: knowing this, that our old man has been crucified with Christ in order that the body of SIN might be annulled, that we may no longer serve sin as slaves Romans 6:6
Placed in Christ
When we were born again we were placed in Christ – baptised into His body. When we were born again we were moved from being in Adam to being in Christ. When we were in Adam we were imputed with Adam’s old sin nature, but when we were reborn into Christ we were imputed with His righteousness. Sin shall not have dominion over you, for ye are not under the law, but under grace. Romans 6:14
New Creatures
When Christ died on the cross we were in Him – and our old self was also crucified. Our sinful self was crucified with Christ – so sin lost its controlling power in our lives. Christ gained power over sin and death in our lives, when He died and rose again, because we are new creatures in Christ we are no longer in slavery to sin
Cross of Christ
The problem, principle and power of sin in our lives was dealt with at the cross, because we were crucified with Christ – we are set free from sin’s vice-like power. We require forgiveness for our SINS – and it is PAID IN FULL. We require deliverance from our SIN – and it is PAID IN FULL. Both forgiveness and deliverance is found in the cross of Christ.
By Grace Through Faith
It is by grace that we have received forgiveness of our sins. It is by grace that we have been delivered form the power of sin . Remember:
There are 2 fundamental SIN problems but BOTH are dealt with at the cross of Christ. It is by grace through faith in Christ that we appropriate forgiveness – of SINS. It is by grace through faith in Christ that we appropriate deliverance – from SIN.
There are 2 fundamental SIN problems but BOTH are dealt with at the cross of Christ. It is by grace through faith in Christ that we appropriate forgiveness – of SINS. It is by grace through faith in Christ that we appropriate deliverance – from SIN.
Four Kinds of Sin
—Sins of Attitude, Action, Neglect, and Intent
Having seen how serious sin is, we begin now to build ourselves a better understanding of sin, that we might avoid the confusion of legalistic thinking. In this lesson we note four categories of sin: attitude, action, neglect, and intent.
1 Sins of Attitude
Sins of attitude include false pride, unjust anger, bitter envy, malicious hatred, and that sort of thing. The legalist makes a picnic of confusing various normal and perfectly justified feelings with these sins of attitude.
For example you might dislike somebody, or wish you were in someone else's shoes, or feel indignation at something someone said, or want people to notice and compliment you on something you've achieved. None of those attitudes are "sins". Of course such feelings uncontrolled might develop into sins of attitude. But don't confuse those feelings with sins.
2 Sins of Action
Sins of action are simply things we might do to displease God, such as getting drunk, committing adultery, stealing, blaspheming..
The legalist will stretch words like "drunkard" or "fornicator" beyond the sensible use of language.
For example a man might touch a woman friend tenderly when he greets her, or a girl might wear a dress that does not entirely cover her pretty legs. A man might have a glass of beer with his mates, or say "Blast it!" when his tyre goes flat.
The legalist will link these acts with fornication, drunkeness, and blasphemy. But that is unfounded.
The examples above are not "sins". They are normal behaviour. They may not be the best behaviour, and one may prefer not to do them. One may not recommend or approve of such things. They might conceivably even lead to sin if one were careless.
Furthermore, One might refrain from such behaviour so as not to set a misleading example to weaker persons in one’s company, or so as not to offend people who have scruples about such things.
But it is abhorrent to characterise such things as "sins" or matters for guilt. It is legalism to add prohibitions of such things to God's law. It is not legalism, of course, but perfectly right and often very sensible and necessary to make a prohibition for oneself.
3 Sins of Neglect
Sins of neglect consist of failure to do things we know God has commanded us to do (James 4:17). Missing the Lord's Supper when you should have been there, or letting a needy person go hungry whom you ought to have fed —that is the sort of thing we mean by "sins of neglect".
The legalist will confuse such sins with the ordinary oversights, inadequacies, and choices that are part of our everyday behaviour.
There will be days when we are too tired or preoccupied to pray. There will be moments when we forget our manners. There will be days when we choose to prune our roses, not carry them to the sick and sorrowful.
Omissions of that sort are not "sins". We must necessarily forgo a great many opportunities to do good, if we are to lead a balanced and bearable life. God is happy and willing for you to do many things, but God's will is not that you should do them all.
The legalist will labour amongst the things you leave undone, and find "sins of neglect" to spoil your satisfaction in the good you chose to do. Isn't that stupid!
4 Sins of Intent
A sin of intent is simply a sin committed in wish but not in reality. For example the adultery committed in a man's heart which Jesus described in Matthew 5:28. The man does not commit adultery, but would, if he could. He is not guilty of adultery. But he is guilty of the intention to commit it.
By distorting this principle, the legalist conjures some dark and terrible "sins".
Staying with our example, we all know that men, when they are not half asleep, or in a hurry, or on their death bed, will occasionally feel, shall we say "charmed", by the voice, hair, eyes, legs, smile, smell, or other attribute of a woman in proximity.
Here the legalist has the makings of a guilt trap. Simply lead a man to think that his normal and harmless feeling is fornication in heart. Never mind that the poor devil never entertains the slightest wish for even a brief flirtation, let alone an affair. Just convince him that his feeling is lust, and gotcha!
Conclusion
Sin is a serious matter. Let's take it very seriously indeed. But let us never confuse real sin with the imagined sins manufactured out of normal human nature .
You aren't taking sin seriously when you turn the wholesome doctrine of overcoming sin into something ridiculous or cultish. You are replacing sanctity with insanity, and love of truth with legalism.
SIN OR SINS? by Peter J. Leithart
Simon Gathercole (Defending Substitution) finds a common theme running through alternatives to substitutionary conceptions of atonement: They emphasize the cosmic and oppressive power of Sin, but downplay the role of specific acts of sin—sins—in Paul's theology. Gathercole acknowledges that Paul can speak of Sin as a force that enslaves human beings, but he demonstrates that Paul speaks equally about sins, transgressons, and evil deeds in the plural (e.g., Romans 4:7, 7:5; 11:27; 1 Corinthians 15:3; Romans 3:25; 1:30; 3:8: etc.—see the chart on p. 49).
This has significant implications for one's conception of the atonement. If Paul is only concerned with Sin, then the atonement can be more or less exclusively an act of deliverance. But if Paul also considers sins to be a central part of the human plight, then the atonement has to do something about them. We need to be delivered from Sin, for sure; we also need to be forgiven of our sins.
And this fits neatly with Gathercole's effort to defend substitution. He makes it clear that he is not necessarily defending penal substitution (though he sees some support for it in 1 Corinthians 15:3; cf. 73, fn 33). His case for substitution rests partly on a detailed treatment of 1 Corinthians 15:3, which he reads against the background of Isaiah 53, “the only case [in the OT] of a human being who dies a vicarious death and thereby deals with the sins of others” (64).
I find the case for Isaiah 53 compelling, but even without that, Gathercole has a strong case. He sets it up by emphasizing the OT theme of those who “die for their own sins” (70-71). That's not surprising; we expect people to die for their own sins, since the wages of sin is death. But then Paul says, in 1 Corinthians and elsewhere, that Christ died for our sins—which is, and is intended to be, a shocker. As Gathercole puts it, “The default Old Testament position would be ‘he died for his sins' or ‘we died for our sins.' The miracle of the gospel, however, is that he died for our sins” (73).
Further on, he adds, “What is extraordinary is that a person dies for another's sins, especially given that it is forbidden by the Torah. In the premonitions of Isaiah 53, however, there is a precedent for the miraculous salvation of others taking place through God's bringing the consequences of the sins of others onto an innocent individual. In this way, Christ dies both in consequence of the transgressions of others and in order to deal with those infractions of the divine will” (79; Gathercole elsewhere discusses substitution rites in the law—the scapegoat, for instance.)
It's not only there that Jesus' death violates expectations. Gathercole devotes a chapter to Romans 5:6-8, and reviews ancient stories about those who give their lives for friends, who die as substitutes for others. Though there are commonalities between the gospel and those pagan myths and accounts, “the theme of vicarious death overall . . . is radically subverted by Paul. In the examples from classical literature, there is first the relationship, and this relationship provides the context that makes the vicarious death at least understandable, even if it is still heroic. In the case of Christ, however, his death does not confirm to any existing philosophical norm. In Romans 5, Christ's death creates friendship where there had been enmity” (106, emphasis added).
This has significant implications for one's conception of the atonement. If Paul is only concerned with Sin, then the atonement can be more or less exclusively an act of deliverance. But if Paul also considers sins to be a central part of the human plight, then the atonement has to do something about them. We need to be delivered from Sin, for sure; we also need to be forgiven of our sins.
And this fits neatly with Gathercole's effort to defend substitution. He makes it clear that he is not necessarily defending penal substitution (though he sees some support for it in 1 Corinthians 15:3; cf. 73, fn 33). His case for substitution rests partly on a detailed treatment of 1 Corinthians 15:3, which he reads against the background of Isaiah 53, “the only case [in the OT] of a human being who dies a vicarious death and thereby deals with the sins of others” (64).
I find the case for Isaiah 53 compelling, but even without that, Gathercole has a strong case. He sets it up by emphasizing the OT theme of those who “die for their own sins” (70-71). That's not surprising; we expect people to die for their own sins, since the wages of sin is death. But then Paul says, in 1 Corinthians and elsewhere, that Christ died for our sins—which is, and is intended to be, a shocker. As Gathercole puts it, “The default Old Testament position would be ‘he died for his sins' or ‘we died for our sins.' The miracle of the gospel, however, is that he died for our sins” (73).
Further on, he adds, “What is extraordinary is that a person dies for another's sins, especially given that it is forbidden by the Torah. In the premonitions of Isaiah 53, however, there is a precedent for the miraculous salvation of others taking place through God's bringing the consequences of the sins of others onto an innocent individual. In this way, Christ dies both in consequence of the transgressions of others and in order to deal with those infractions of the divine will” (79; Gathercole elsewhere discusses substitution rites in the law—the scapegoat, for instance.)
It's not only there that Jesus' death violates expectations. Gathercole devotes a chapter to Romans 5:6-8, and reviews ancient stories about those who give their lives for friends, who die as substitutes for others. Though there are commonalities between the gospel and those pagan myths and accounts, “the theme of vicarious death overall . . . is radically subverted by Paul. In the examples from classical literature, there is first the relationship, and this relationship provides the context that makes the vicarious death at least understandable, even if it is still heroic. In the case of Christ, however, his death does not confirm to any existing philosophical norm. In Romans 5, Christ's death creates friendship where there had been enmity” (106, emphasis added).
Q. WHICH OF THESE TWO WORDS SHOULD WE USE—“SIN” OR “SINS”? IS THERE ANY DIFFERENCE BETWEEN THE TWO?
A. A fine passage to observe is 1 John 1:8 and 9: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (emphasis added). Here we see that the first word, “sin,” is a general word denoting a cause, and that the second word, “sins,” is a specific word having to do with the many and varied results of the first. Someone has noted that we were born in sin, and we therefore commit sins. How true!
Think of a tree that bears fruit. The root, which is sin in this illustration, brings about fruit—sins. The source is mankind’s sinful nature, sometimes called the “old sin nature” or the “old man” (Romans 6:6). We humans acquire the old sin nature by Adam’s fall into sin (1 Corinthians 15:22). Since every person thus possesses the old nature throughout life, sins are the result. First John 1:8 and 9 make it clear that even the believer sins. If we deny this fact, we deceive ourselves. Thankfully we can have victory over the power of the old sin nature by reckoning with and appropriating the fact of our being crucified with Christ (Galatians 2:20).
Apart from recognizing sins that we all commit, we are beckoned to see a whole-picture scenario (Romans 5:12). Sin has entered and permeated the world. Closely related to the word “sin” is the word “evil,” which generally indicates a degenerate state of people; however, the word “evils” is generally more like the word “sins,” relating to specific thoughts, words, deeds, or omissions.
Another interesting aspect of this discussion is the sinlessness of Christ. The issue here is not just that Christ did not commit sins. He did not do so because He was “without sin” (Hebrews 4:15). In other words, He, being God, did not possess the old sin nature.
Do you have feedback or a Bible question to submit? Send to nolson@garbc.org or mail to Norman A. Olson in care of the Baptist Bulletin, 1300 N. Meacham Rd., Schaumburg, IL 60173-4806.
"Sin" and "Sins."
F. B. Hole.
We have no love for theological hair-splitting, and we shall certainly not be guilty of it in carefully distinguishing between these two things. Though closely connected, there is an important difference between them.
Both are mentioned in one verse of Scripture, Romans 5:12. "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."
"Sin" is that which at the fall of Adam gained an entrance into the world. Just as the poison of a snake, once injected into la man's body, will run through his whole system doing its deadly work, so sin - the virus of that old serpent the devil - has permeated man's moral being to his ruin. The result of this is "all have sinned." "Sins," of thought, word, or act, whether of omission or commission, are chargeable to each of us.
"Sin," then, is the root principle, "sins" the shameful fruits that spring therefrom.
This being granted, let us go a step further and ask, What exactly is this "sin" which has entered into the world?
1 John 3:4 answers this point, but, unfortunately, it is one of the verses where our excellent Authorized Version leads us astray. The one Greek word translated by the phrase "transgression of the law" really means "lawlessness," and is so translated in other Versions. The verse, then, should run thus, "Whosoever committeth sin practises lawlessness; for sin is lawlessness."
There is an immense difference between these two things. "Transgression of the law" is, indeed, the breaking of a clear-cut commandment. There can be no transgression of the law where there is no law to transgress. There was no law in the world from Adam until the days of Moses, hence there was no transgression and sin was not imputed; yet sin was there in awful malignancy, and death its penalty was there. This is just the argument of Romans 5:13, 14.
What, then, is lawlessness? It is simply the refusal of all rule, the throwing off of all divine restraint. The assertion of man's will in defiance of God's. Sin is just that. Such was the course to which Adam committed himself in eating the forbidden fruit. How bitter the results!
Instead of being like a planet, shining with steady light, and moving evenly onward in its orbit, controlled by the sun, man has become like a "wandering star," pursuing an erratic course he knows not where; though Scripture significantly says "to whom is reserved the blackness of darkness for ever" (Jude 13).
Instead of being master, he is mastered by the evil thing to which he has yielded himself. Sin has dominion over him and continually breaks out into sins. And, sad to say, it exerts such a deadening and stupefying influence upon the conscience that sinners seem unconscious of their plight apart from the grace of God.
When God's grace does act, and the Spirit works in life-giving power in a soul, the first cry is that of need and pain. The past years rise up before it, burdening the conscience. SINS become the question of the hour, and the trouble does not cease until the value of the precious blood of Christ is known and the soul can say, "My sins are forgiven me for His name's sake."
Then, afterwards - this is undoubtedly the experience of most believers - the question of SIN is raised. We discover that though our sins are forgiven, the root principle from which the mischief springs is still within us. What is to be done with that? This is a question indeed.
It is something gained if we discern that SIN lies at the root of our troubles. Some Christians seem to be too much occupied with the fruit to consider the root.
Some years ago a youth approached an elder Christian, complaining that in spite of all his prayers and efforts sins were continually creeping into his life and behaviour. SINS, SINS, was the burden of his cry!
"Upon what tree do apples grow?" was the only answer he got.
"Why, an apple tree," said the astonished youth. The question seemed so ridiculously irrelevant.
"And on what tree do plums grow?"
"On a plum tree." His astonishment deepened!
"And on what tree do sins grow?" was the next question.
A pause. Then, with a smile, he said, "On a sin tree, I should think."
"You are right, my lad," said this friend. "That's just where they do grow."
Note the point. The sins that we Christians have to deplore and confess are not little isolated bits of evil foreign to us, inserted somehow into our lives by the devil. Their cause lies much deeper. They spring as fruit out of that which is within us. Sin is within us. Let no man say otherwise when Scripture says, "If we say that we have no sin. we deceive ourselves, and the truth is not in us" (1 John 1:8).
What, then, is the remedy for SIN? The answer is, in one word, DEATH.
Death, or better still, the resurrection change, which will be the portion of us, who are alive and remain when Jesus comes. It will end sin as far as we are concerned, absolutely and for ever. The last trace of its presence in us will then be gone. Every Christian looks on in the happy anticipation of that. Do we all as joyfully look back to the hour when death the great remedy came in - the death of Jesus?
"In that He died, He died unto sin once; but in that He liveth, He liveth unto God" (Rom. 6:10).
The matter, therefore, stands thus: He died FOR our sins, atoning for them; He died TO sin, and therefore taught by the Spirit we recognize that we are identified with our great Representative, and faith appropriates His death as ours. We, too, then, are "dead to sin," and cannot any longer consistently live in it (see Rom. 6:2). We therefore reckon ourselves "to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Rom. 6:11).
There is just this difference: the sin to which He died was purely an external thing. "In Him is no sin" (1 John 3:5). With us it is not only external, but internal too. Sin is the ruling principle of the world without us; it is also, alas! the ruling principle of the flesh within.
But there is more than this. The death of Christ was not only our death to sin, but it was the total condemnation of the sin to which we died. Romans 8:3 runs, "God sending His own Son in the likeness of sinful flesh, and by a sacrifice for sin [margin] condemned sin in the flesh." At the Cross SIN, in its full hideousness, stood revealed, for lawlessness reached its flood-tide height then; and in that holy sacrifice its judgment was borne, and its condemnation expressed.
Let these distinctions, then, be carefully noted. Sins have been borne and their judgment exhausted. Sin has been exposed and condemned, and to it we have died in the death of Christ. The Cross was all this and more. What heavenly wonders encircle it! How does it stand alone, unapproached and unapproachable!
". . . the Tree
Centre of two eternities
Which look with rapt adoring eyes
Onward and back to Thee."
We read in John 1:29 of "the sin of the world," and in Romans 8:3 of "sin in the flesh." Is there any difference between these two? and how do you distinguish them from the sins of an individual?
The expression "sin of the world," in John 1, is about as comprehensive as can be. Sin, the root of it, and every offshoot, down to its finest ramifications in the world, is to be taken away by the Lamb of God. His Cross is the basis of it, and He Himself will do it, as foretold in Revelation 19-21.
"Sin in the flesh" is somewhat different. Sin is, of course, the same in essence wherever it is found in the universe of God, whether in demons or men, but as far as this world is concerned "the flesh" - the old fallen nature of the children of Adam - is the great vehicle in which it resides and works, producing sins in individuals universally.
Picture to yourself an immense electric power station. Imagine a whole network of live wires, quite unprotected, radiating in every direction from it all over a vast city. Shocks, consternation, death, would be in every direction!
Sin is something like the subtle and indefinable electric fluid making its influence felt in every direction.
The flesh is like the wire, the seat of the electricity, and the vehicle through which it acts.
Sins are like the shocks dealt out in every direction, resulting in death.
The sin of the world is like the whole concern, wires, electricity, power-station and all! A clean sweep of the hateful thing will be made. Such is the value of the Cross. Well might John say, "Behold the Lamb of God!"
We commonly speak of the forgiveness of sins. Might we not as correctly speak of the forgiveness of sin?
No; for Scripture does not speak so. Forgiveness of sins is found continually in the Bible, forgiveness of a sin, too, forgiveness of sin, the root principle, Never!
A simple illustration may help. A mother is greatly tried by her little son, who is rapidly developing a most ungovernable temper. One morning, irritated because his sister is far more interested in her doll than in the motor-car which stands throbbing outside the house, he attempts to make her look at it, and in the struggle brings her head with a crash against the window, shattering the glass, and severely scratching her face.
The boy is sent to his room by his mother, and on his father's return, shortly after, he gets very properly punished.
By evening the punishment has had its desired effect. He comes to his parents in tears, confessing his wrong. Seeing that he is thoroughly repentant, they forgive the angry act. But do they forgive the evil temper from which it sprang? By no means. That would be, more or less, to condone it. No; they strongly condemn it. They lovingly, yet firmly, show him its nature and its consequences, and they seek to lead him to abhor and condemn it as thoroughly as they do.
"God . . . condemned sin in the flesh." He did not condone nor forgive it; and the work of the Holy Spirit in us leads us to condemn it, even as God has condemned it, to the end that we may know deliverance from its power.
How do you reconcile the condemnation of sin in the flesh with the fact that believers may and do sin?
No reconciliation is needed. Condemnation is not eradication. The same Bible that speaks of the condemnation of sin (Rom. 8:3) also speaks of the fact of sin being still in us (1 John 1:8), and supposes that the believer may sin, in pointing out the divine provision for such a case ( 1 John 2:1). It even plainly tells us that as a matter of fact we all do sin (James 3:2).
It is God's way to leave the flesh and sin still in the believer, that, practically learning their true nature, he may experimentally come into line with God's condemnation of them at the Cross, and find his life and deliverance in Another, so that he can say, in answer to the cry, "Who shall deliver me?" "I thank God, through Jesus Christ our Lord" (Rom. 7:24, 25).
Is sin never taken completely out of a believer? It says in 1 John 3:9, "Whosoever is born of God doth not commit sin."
At death, when a believer is "absent from the body and present with the Lord," he is done with sin for ever. At the Lord's coming all believers will get their glorified bodies without one trace of sin being there. Until then we have the presence of sin in us though it is our privilege to be delivered from its power.
The verse quoted does not in the least conflict with the other Scriptures we have considered. It simply states for us the nature of the one born of God. He does not practise sin. ("Practise" rather than "commit " is the real force of the word here). It is not his nature so to do. In so saying the apostle viewed believers in their nature as born of God, without reference to any qualifying feature, which may assert itself in the wear and tear of life.
For instance, a man might walk along the sea-front of some fishing-village with a friend, and, pointing to a large net with innumerable cork-floats attached, say, "What a great boon to the fisherman is a substance like cork, which cannot sink." "Indeed," says his friend, "it can, for only an hour ago I watched the men recovering that very net from the bottom of the sea; the weights attached to the under side were too heavy, and, overcoming the buoyancy of the cork, dragged the whole lot down."
Who was right? Both were, allowing for their respective points of view. The former was thinking of the abstract qualities of cork, the latter of a curious and abnormal thing that happened in practice.
The apostle John writes from the abstract point of view, and sin in a Christian is certainly not a normal, but a most abnormal thing!
Christians, however, do sin all too frequently. Do such sins do away with the settlement reached both as to sin and sins, with which the Christian starts?
No. The cross of Christ is the ground of all. There sin was condemned. There atonement was made, so that forgiveness reaches us when we believe. All, too, is the gift of divine grace, and "the gifts and calling of God are without repentance" (Rom. 11:29), i.e., they are not subject to a change of mind on God's part. They are for ever.
Sins after conversion do, however, greatly upset the Christian's happiness, and dispel the joy both of forgiveness and relationship with God, until in self-judgment such sins are confessed, and through the advocacy of Christ we get the Father's forgiveness (see 1 John 1:9: 2:1). Painful lessons in this way we all have to learn, but there is profit in them. We discover thus the true nature of the flesh within us, and that the only way to keep from gratifying its desire is to "walk in the Spirit" (Gal. 5:16).
Did the Lord Jesus Christ in dying bear the sins of everybody? Would not that follow from the fact that He takes away the sin of the world, according to John 1:29?
Scripture puts things thus:
"He died for all" (2 Cor. 5:15).
"Who gave Himself a ransom for all" (1 Tim. 2:6).
"He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world" (1 John 2:2).
These verses indicate what we may call the Godward aspect of His work. It includes ALL within the wide sweep of its benevolent intention; and propitiation has been made on behalf, not only of believers, but everybody; the whole world.
When we come, not to the intention or bearing of His work, but its actual results, we find things put differently. When we view things on the largest possible scale, and "think imperially,'' in the best sense of the word, John 1:29 does indeed apply, but that is quite in keeping with the fact that sin and all that are eternally identified with it find their part in the lake of fire.
If we think of things in detail, we cannot say He bore the sins of everybody, for Scripture says:
"Who His own self bare our [i.e., believers'] sins in His own body on the tree " (1 Peter 2:27).
Hence it is that again we read:
"Christ was once offered to bear the sins of many" (Heb. 9:28). Thanks be to God that we find ourselves amongst them!
The Difference Between Sin and Sins—Two Problems with Two Solutions
Have you ever done something you knew was a sin, confessed it, and quickly found yourself doing it again? I know I have.
What’s the solution to this problem? It begins with seeing the difference between sin and sins and then applying the proper remedy to each.
“Sin” and “sins” in the Scriptures
Concerning sins, 1 Corinthians 15:3 says , “Christ died for our sins according to the Scriptures.” Later, 1 John 1:7 says, “…the blood of Jesus His Son cleanses us from every sin.” These two verses speak of our sinful acts and their remedy.
In contrast, Romans 6:6 says, “Knowing this, that our old man has been crucified with Him in order that the body of sin might be annulled, that we may no longer serve sin as slaves.” In this verse we see “sin” as a powerful master that enslaves us and makes our body, the “body of sin.” But we can also see a wonderful remedy.
Sadly, a lack of understanding concerning the difference between these two—sin and sins—has been a source of real frustration to many seeking Christians.
So what are we missing?
The underlying problem involves a lack of spiritual sight. But there definitely is hope. The apostle Paul both diagnosed and treated the problem in Romans 1-8.
First, we need to see the fundamental difference between “sin” and “sins.”
“Sin” singular refers to the powerful nature of sin within us. It’s like a tree that produces its fruit—“sins.” It follows then that “sins” plural refer to countless acts of sinning as the fruits of this sinful nature within us (Rom.7:8-19).
We need to be clear on this distinction because the two refer to two strikingly different problems with two different solutions.
God’s remedy for our “sins” is forgiveness by the blood of Christ.
In the first two chapters of his classic book, The Normal Christian Life, Watchman Nee addresses these two problems—sin and sins with their two respective solutions.
We must be clear that no amount of tears, time, penance, or good deeds, can remove the record of our sins before God. Nor can it remove the stains of guilt from our conscience.
Only the blood of Jesus can deal with our sins. First John 1:7 says,
“…the blood of Jesus His Son cleanses us from every sin.” Then verse 9 continues, “If we confess our sins, He is faithful and righteous to forgive us our sins and cleanse us from all unrighteousness.”
To apply God’s remedy to our “sins,” we simply need to believe God’s word and receive the effectiveness of Christ’s blood by confessing our sins to God.
God’s remedy for “sin” is deliverance by the cross of Christ.
After we’ve received the forgiveness of our “sins” by Christ’s blood, we may come to a further discovery, that is, that “sin” dwells within us. Watchman Nee said, “The Blood deals with the sins, but the Cross must deal with the sinner…In [Romans 5] a sinner is said to be a sinner because he is born a sinner; not because he has committed sins.”
So it’s important for us to see that we’re sinners not because of our behavior, but because of our sinful heredity. In Romans 5:19, Paul said, “For just as through the disobedience of one man [Adam] the many were constituted sinners…” I can compare this heredity of sin to my allergies. My allergic reactions are due, not to something I’ve done, but to my birth, my heredity.
The only solution to our problem of sin is to “change our parentage.” We got into Adam by birth. So the only way out of Adam is by death. Romans 6:3-4 show us how we died to Adam. We were baptized into Christ, and into His death. In such a union with Christ, we died to Adam, with our heredity of sin. Now, as those joined to Christ in His resurrection, we can walk in newness of life.
Deliverance from sin by the cross of Christ, is ours simply by remaining in Him. Since Christ is now a life-giving Spirit in His resurrection, we can be in Him and He in us. This is just like our being in the air and the air being in us. As we remain in union with Christ, all the effectiveness of His cross is ours and sin has no dominion over us.
May we enjoy such freedom in Christ by seeing the difference between sin and sins. May we also daily apply this vision by practicing to confess our sins to Him and to remain in Him by breathing His name—“Lord Jesus! O Lord, I love you”—to be in His Spirit.
If you’ve been helped by seeing the difference between sin and sins please confirm it in a comment.
For a more complete covering of this topic you enjoy reading from The Collected Works of Watchman Nee, especially Vol. 43, Chapter 4 at ministrybooks.org.
What’s the solution to this problem? It begins with seeing the difference between sin and sins and then applying the proper remedy to each.
“Sin” and “sins” in the Scriptures
Concerning sins, 1 Corinthians 15:3 says , “Christ died for our sins according to the Scriptures.” Later, 1 John 1:7 says, “…the blood of Jesus His Son cleanses us from every sin.” These two verses speak of our sinful acts and their remedy.
In contrast, Romans 6:6 says, “Knowing this, that our old man has been crucified with Him in order that the body of sin might be annulled, that we may no longer serve sin as slaves.” In this verse we see “sin” as a powerful master that enslaves us and makes our body, the “body of sin.” But we can also see a wonderful remedy.
Sadly, a lack of understanding concerning the difference between these two—sin and sins—has been a source of real frustration to many seeking Christians.
So what are we missing?
The underlying problem involves a lack of spiritual sight. But there definitely is hope. The apostle Paul both diagnosed and treated the problem in Romans 1-8.
First, we need to see the fundamental difference between “sin” and “sins.”
“Sin” singular refers to the powerful nature of sin within us. It’s like a tree that produces its fruit—“sins.” It follows then that “sins” plural refer to countless acts of sinning as the fruits of this sinful nature within us (Rom.7:8-19).
We need to be clear on this distinction because the two refer to two strikingly different problems with two different solutions.
God’s remedy for our “sins” is forgiveness by the blood of Christ.
In the first two chapters of his classic book, The Normal Christian Life, Watchman Nee addresses these two problems—sin and sins with their two respective solutions.
We must be clear that no amount of tears, time, penance, or good deeds, can remove the record of our sins before God. Nor can it remove the stains of guilt from our conscience.
Only the blood of Jesus can deal with our sins. First John 1:7 says,
“…the blood of Jesus His Son cleanses us from every sin.” Then verse 9 continues, “If we confess our sins, He is faithful and righteous to forgive us our sins and cleanse us from all unrighteousness.”
To apply God’s remedy to our “sins,” we simply need to believe God’s word and receive the effectiveness of Christ’s blood by confessing our sins to God.
God’s remedy for “sin” is deliverance by the cross of Christ.
After we’ve received the forgiveness of our “sins” by Christ’s blood, we may come to a further discovery, that is, that “sin” dwells within us. Watchman Nee said, “The Blood deals with the sins, but the Cross must deal with the sinner…In [Romans 5] a sinner is said to be a sinner because he is born a sinner; not because he has committed sins.”
So it’s important for us to see that we’re sinners not because of our behavior, but because of our sinful heredity. In Romans 5:19, Paul said, “For just as through the disobedience of one man [Adam] the many were constituted sinners…” I can compare this heredity of sin to my allergies. My allergic reactions are due, not to something I’ve done, but to my birth, my heredity.
The only solution to our problem of sin is to “change our parentage.” We got into Adam by birth. So the only way out of Adam is by death. Romans 6:3-4 show us how we died to Adam. We were baptized into Christ, and into His death. In such a union with Christ, we died to Adam, with our heredity of sin. Now, as those joined to Christ in His resurrection, we can walk in newness of life.
Deliverance from sin by the cross of Christ, is ours simply by remaining in Him. Since Christ is now a life-giving Spirit in His resurrection, we can be in Him and He in us. This is just like our being in the air and the air being in us. As we remain in union with Christ, all the effectiveness of His cross is ours and sin has no dominion over us.
May we enjoy such freedom in Christ by seeing the difference between sin and sins. May we also daily apply this vision by practicing to confess our sins to Him and to remain in Him by breathing His name—“Lord Jesus! O Lord, I love you”—to be in His Spirit.
If you’ve been helped by seeing the difference between sin and sins please confirm it in a comment.
For a more complete covering of this topic you enjoy reading from The Collected Works of Watchman Nee, especially Vol. 43, Chapter 4 at ministrybooks.org.
SIN, SINS, AND THE SINNER
I will begin with a very basic foundation concerning the gospel. Yet I hope that in every meeting we will advance a little. In this first meeting, our subject is one which most people do not like to hear about, but one which is unavoidable. Our subject in this meeting is sin, sins, and sinners.
The Bible pays much attention to the matter of sin. Only when we are clear about sin can we understand salvation. If we want to know about the gospel of God and the salvation of God, we must first know what sin is. We must firstly see how sin has affected us and how we have become sinners. Only then will we be clear about what God’s salvation is. We will first consider the ABCs. We need to see what sin is, what sins are, and who is a sinner.
THE DIFFERENCE BETWEEN SIN AND SINS
We can easily tell the difference between sin and sins: sin is singular, and sins are plural. However, we need to distinguish between sin and sins. If you cannot differentiate between the two, it will be impossible for you to be clear about your salvation. If someone is not clear about the difference between sin and sins, even if he is saved, his salvation is probably an unclear one. What is sin according to the Bible? What are sins? Let me give a brief definition first. Sin refers to that power within us that motivates us to commit sinful acts. Sins, on the other hand, refer to the particular individual sinful acts that we commit outwardly.
What is sin? I do not like to use terms such as "original sin," "the root of sin," "the source of sin," or the like. These are terms created by theologians and are unnecessary for us now. We will remain simple and consider this matter from our experience. We know that there is something within us that motivates and forces us to have certain spontaneous inclinations; it compels us toward the way of lust and passion. According to the Bible this something is sin (Rom. 7:8, 16-17). But not only is there this sin within us that forces and compels us, there are also the individual sinful acts, the sins, which are committed outwardly. In the Bible sins are related to our conduct, while sin is related to our natural life. Sins are that which are committed by the hands, the feet, the heart, and even the whole body. Paul refers to this when he speaks of the practices of the body (Rom. 8:13). But what is sin? Sin is a law that controls our members (Rom. 7:23). There is something within us that compels us to sin, to commit evil, and this something is sin.
2017年6月5日星期一
hamartia
Forms of the word
Dictionary:
ἁμαρτία, -ας, ἡ
Greek transliteration:
hamartia
Simplified transliteration:
hamartia
Numbers
Strong's number:
266
GK Number:
281
Statistics
Frequency in New Testament:
173
Morphology of Biblical Greek Tag:
n-1a
Gloss:
sin, wrongdoing; usually any act contrary to the will and law of God
Definition:
error; offence, sin, Mt. 1:21; a principle or cause of sin, Rom. 7:7; proneness to sin, sinful propensity, Rom. 7:17, 20; guilt or imputation of sin, Jn. 9:41; Heb. 9:26; a guilty subject, sin-offering, expiatory victim, 2 Cor. 5:21
新约中全部sin (hamartia | ἁμαρτία | nom sg fem)
| Matthew 1:21 |
And she will bear a son, and you are to name him Jesus, for he will save his people from their sins.” (hamartiōn| ἁμαρτιῶν | gen pl fem)
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 3:6 |
and they were being baptized by him in the river Jordan river confessing their sins (hamartias | ἁμαρτίας | acc pl fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 9:2 |
And some people brought to him a paralyzed man lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Take courage, my son; your sins (hamartiai | ἁμαρτίαι | nom pl fem) are forgiven.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 9:5 |
For which is easier; to say, ‘Your sins (hamartiai | ἁμαρτίαι | nom pl fem) are forgiven,’ or to say, ‘Stand up and walk’?
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 9:6 |
But so you may know that the Son of Man has authority on the earth to forgive sins” (hamartias | ἁμαρτίας | acc pl fem) — he then said to the paralytic, “Get up, pick up your stretcher, and go to your home.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 12:31 |
“For this reason I say to you, every sin (hamartia | ἁμαρτία | nom sg fem) and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Matthew 26:28 |
for this is my blood of the covenant that is poured out for many for the forgiveness of sins (hamartiōn | ἁμαρτιῶν | gen pl fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 1:4 |
appeared John the baptizer appeared in the wilderness and began preaching a baptism of repentance for the forgiveness of sins (hamartiōn | ἁμαρτιῶν | gen pl fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 1:5 |
And were going out to him all the Judean countryside and all Jerusalem all were going out to him and were being baptized by him in the Jordan river, confessing their sins (hamartias | ἁμαρτίας | acc pl fem). their
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 2:5 |
When Jesus saw Jesus their faith, their he said to the paralytic, “My son, are forgiven.” your sins (hamartiai | ἁμαρτίαι | nom pl fem) are forgiven.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 2:7 |
“Why does this man speak like that? It is blasphemy! Who can forgive sins (hamartias | ἁμαρτίας | acc pl fem) except the One the God?”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 2:9 |
Which is easier, to say to the paralytic, are forgiven,’ ‘Your sins (hamartiai | ἁμαρτίαι | nom pl fem) are forgiven,’ or to say, ‘Get up, pick up your mat, your and walk’?
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mark 2:10 |
But so that you may know that authority has the Son of Man has authority on the earth to forgive sins” (hamartias | ἁμαρτίας | acc pl fem) — he said to the paralytic,
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 1:77 |
to give his people the knowledge of salvation by the forgiveness of their sins (hamartiōn | ἁμαρτιῶν | gen pl fem),
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 3:3 |
And he went into the region all around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins (hamartiōn | ἁμαρτιῶν | gen pl fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 5:20 |
And when he saw their faith, he said, “Man, your sins (hamartiai | ἁμαρτίαι | nom pl fem) are forgiven you.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 5:21 |
And the scribes and the Pharisees began to ponder, saying, “Who is this who speaks blasphemies? Who is able to forgive sins (hamartias | ἁμαρτίας | acc pl fem) except God alone?”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 5:23 |
Which is easier, to say, ‘Your sins (hamartiai | ἁμαρτίαι | nom pl fem) have been forgiven you,’ or to say, ‘Get up and walk’?
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 5:24 |
But that you may know that the Son of Man has authority on earth to forgive sins” (hamartias | ἁμαρτίας | acc pl fem) — he said to the paralyzed man, “I say to you, get up, and when you have picked up your stretcher, go home.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 7:47 |
Therefore I can tell you, “Her sins (hamartiai | ἁμαρτίαι | nom pl fem), which were many, have been forgiven, for she loved much. But the one to whom little is forgiven loves little.’”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 7:48 |
He said to her, “Your sins (hamartiai | ἁμαρτίαι | nom pl fem) have been forgiven.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 7:49 |
Then those reclining at table with him began to say to themselves, “Who is this, who even forgives sins?” (hamartias | ἁμαρτίας | acc pl fem)
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 11:4 |
and forgive us our sins (hamartias | ἁμαρτίας | acc pl fem), for we ourselves forgive everyone indebted to us. And do not bring us into a time of trial.’”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Luke 24:47 |
and that repentance and forgiveness of (hamartiōn | ἁμαρτιῶν | gen pl fem) sins (hamartiōn | ἁμαρτιῶν | gen pl fem) is to be proclaimed in his name to all the nations, beginning from Jerusalem.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 1:29 |
On the following day John saw Jesus coming toward him and said, “Behold, the Lamb of God, the one who takes away the sin (hamartian | ἁμαρτίαν | acc sg fem) of the world!
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 8:21 |
Then he said to them again, “I am going away, and you will search for me but will die in your sin (hamartia | ἁμαρτίᾳ | dat sg fem). Where I am going, you cannot come.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 8:24 |
This is why I said to you that you would die in your sins (hamartiais | ἁμαρτίαις | dat pl fem), for if you do not believe that I am he, you will die in your sins.” (hamartiais | ἁμαρτίαις | dat pl fem)
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 8:34 |
Jesus answered them, “I tell you the solemn truth, everyone who commits sin (hamartian | ἁμαρτίαν | acc sg fem) is a slave to sin (hamartias | ἁμαρτίας | gen sg fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 8:46 |
Who among you can prove me guilty of any sin (hamartias | ἁμαρτίας | gen sg fem)? If I am speaking the truth, why don’t you believe me?
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 9:34 |
They replied to him, saying, “You were born completely in sin (hamartiais | ἁμαρτίαις | dat pl fem), and would you lecture us?” So they threw him out.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 9:41 |
Jesus said to them, “If you were blind, you would not be guilty of sin (hamartian | ἁμαρτίαν | acc sg fem); but now you are saying, ‘We can see,’ so your guilt (hamartia | ἁμαρτία | nom sg fem) remains.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 15:22 |
If I had not come and spoken to them, they would not be guilty of sin (hamartian | ἁμαρτίαν | acc sg fem); but now they have no excuse for their sin (hamartias | ἁμαρτίας | gen sg fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 15:24 |
If I had not done among them the works that no one else had done, they would not be guilty of sin (hamartian| ἁμαρτίαν | acc sg fem); but now they have seen the works and have hated both me and my Father.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 16:8 |
And he, when he comes, will convict the world in regard to sin (hamartias | ἁμαρτίας | gen sg fem) and righteousness and judgment:
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 16:9 |
in regard to sin (hamartias | ἁμαρτίας | gen sg fem), because they do not believe in me;
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 19:11 |
Jesus said, “You would have no authority over me at all unless it had been given you from above. That is why the man who handed me over to you has a greater sin.” (hamartian | ἁμαρτίαν | acc sg fem)
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| John 20:23 |
Whoever’s sins (hamartias | ἁμαρτίας | acc pl fem) you forgive, they stand forgiven; whoever’s sins you pronounce unforgiven, they remain unforgiven.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 2:38 |
And Peter said to them, “Repent and let every one of you be baptized in the name of Jesus Christ for the forgiveness of your sins (hamartiōn | ἁμαρτιῶν | gen pl fem), and you will receive the gift of the Holy Spirit.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 3:19 |
Repent therefore, and turn again, for the blotting out of your sins (hamartias | ἁμαρτίας | acc pl fem),
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 5:31 |
God exalted this Jesus to his own right hand as Leader and Savior, so as to provide repentance for Israel and the remission of sins (hamartiōn | ἁμαρτιῶν | gen pl fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 7:60 |
And falling to his knees he cried out in a loud voice, “Lord, do not hold this sin (hamartian | ἁμαρτίαν | acc sg fem) against them.” And when he had said this, he fell asleep.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 10:43 |
To him all the prophets bear witness, that everyone who believes in him receives forgiveness of sins (hamartiōn | ἁμαρτιῶν | gen pl fem) through his name.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 13:38 |
Therefore let it be known to you, my brothers, that through this one forgiveness of sins (hamartiōn | ἁμαρτιῶν| gen pl fem) is being proclaimed to you; and from all from which you could not be set free by the law of Moses,
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 22:16 |
And now why are you waiting? Rise and be baptized and wash away your sins (hamartias | ἁμαρτίας | acc pl fem), calling on his name.’
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Acts 26:18 |
to open their eyes, that they turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins (hamartiōn | ἁμαρτιῶν | gen pl fem) and a place among those who are sanctified by faith in me.’
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Romans 3:9 |
What then? Are we better off? Not at all, for we have already charged that both Jews and Greeks are under the power of sin (hamartian | ἁμαρτίαν | acc sg fem),
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Romans 3:20 |
So by the works of the law no flesh will be justified before him, because through the law comes the knowledge of sin (hamartias | ἁμαρτίας | gen sg fem).
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Romans 4:7 |
“Blessed are those whose lawless deeds are forgiven, and whose sins (hamartiai | ἁμαρτίαι | nom pl fem) are covered.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Romans 4:8 |
Blessed is the man whose sin (hamartian | ἁμαρτίαν | acc sg fem) the Lord will not take into account.”
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Romans 5:12 |
Therefore, just as sin (hamartia | ἁμαρτία | nom sg fem) came into the world through one man, and death through sin (hamartias | ἁμαρτίας | gen sg fem), and so death spread to all because all have sinned —.
|
订阅：
博文 (Atom)