基督徒会失去救恩吗？CANCHRISTIANS LOSE THEIR SALVATION? (HEBREWS 6)

作者：Dennis E. Johnson  译者：Duncan Liang

https://corechristianity.com/resource-library/articles/can-christians-lose-their-salvation-hebrews-6

https://mp.weixin.qq.com/s/5ixBeqvCduE1sU9RPuU5mA

论到那些已经蒙了光照、尝过天恩的滋味，又于圣灵有份，并尝过神善道的滋味，觉悟来世权能的人，若是离弃道理，就不能叫他们重新懊悔了，因为他们把神的儿子重钉十字架，明明地羞辱祂。——来6:4-6

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

—Hebrews 6:4-6

罪上加罪的背道

The Gravity of Apostasy

按希腊文原文结构，这三节经文其实是一句话，以“不能”这说法突然起头，马上抓住我们的眼球，然后作者继续加重悬念，直到第6节中间部分，才让读者看到这“不能”的细节到底是什么：他终于说，这“不能”，是那些“离弃道理”的人不能“重新懊悔”。但是作者在对人灵里背叛，走上不归路发出郑重宣判之前，他首先列举了一系列神的恩赐，这些恩赐让这样的背道罪上加罪。他从用于人际对话的第一和第二人称代词（“我们”和“你们”；5:11, 12; 6:1, 3）转到描述性的第三人称代词（“那些”，“他们”），因他并不是在控告他的听众，说他们已经在灵性方面走上不归路，落入咒诅和定罪（6:8）。但是，那些背道之人曾享有的各样特权，他们离弃，不信靠神儿子的可怕罪恶，以及他们毁灭，无可救药，这一切和这些灵命不成熟的原初听众，或任何在坚忍到底方面需要激励的人并非毫不相干。

 “Impossible” arrests our attention, abruptly opening a Greek sentence that runs for three verses. The author then builds suspense by withholding the detail of what, precisely, is “impossible” until the middle of verse 6: it is impossible, he finally says, “to restore . . . again to repentance” those who “have fallen away.” But before pronouncing a sober sentence on the spiritual treason from which there is no return, the author lists a series of God’s gracious gifts that compound the gravity of such apostasy. He switches from first- and second-person pronouns of interpersonal conversation (“we” and “you”; 5:11, 12; 6:1, 3) to descriptive third-person pronouns (“those who,” “they”) because he is not accusing his hearers of having passed the spiritual point of no return into curse and condemnation (6:8). Yet the privileges once enjoyed by apostates, the horrific evil of their fall away from trust in the Son of God, and their irremediable ruin are not irrelevant to the original audience in their immaturity, nor to anyone who needs stimulus to persevere to the end.

“已经蒙了光照”（hapax phōtisthentas），“已经尝过滋味”（geusamenous），“已经成为”（genēthentas），然后再一次“已经尝过滋味”（geusamenous），这四个希腊文分词从句让人看到，那些是有形教会成员的人享有的灵里特权。他们听到神通过使徒（2:3–4）发声，讲到这好消息（3:7; 4:2），就“已经蒙了光照”（6:4）。在殉道者游斯丁和后来教父的著作中，“光照”成了洗礼的比喻说法，但新约圣经用到phōtizō这词的地方，没有一处是明确指洗礼（路11:36; 约1:9; 林前4:5; 弗1:18; 3:9; 提后1:10; 启18:1; 21:23; 22:5），那些“蒙了光照”的人，看起来是听了宣讲的福音，接触到神的拯救之光的人。

Four Greek participles —“having once been enlightened” (hapax phōtisthentas), “having tasted” (geusamenous), “having become” (genēthentas), and again “having tasted” (geusamenous) — introduce the spiritual privileges enjoyed by those who are members of the visible church. They were “once . . . enlightened” (6:4) when they heard God’s voice speaking good news (3:7; 4:2) of salvation through the apostles (2:3–4). In the work of Justin Martyr and later Fathers, “enlightenment” became a metaphor for baptism; but none of the uses of phōtizō in the NT refer explicitly to baptism (Luke 11:36; John 1:9; 1 Cor. 4:5; Eph. 1:18; 3:9; 2 Tim. 1:10; Rev. 18:1; 21:23; 22:5). Rather, those who are “enlightened” seem to be those who are exposed to God’s saving light through hearing the gospel proclaimed.

其他分词从句结构关注的是首要的蒙恩之道，使徒的话，圣灵证实使徒见证的神迹作为。使徒的话和圣灵证实的见证配对，重复了两次，首先讲总体情况，然后是更具体讲到：

The other participial constructions focus on the primary means of grace, the apostolic word, and the Holy Spirit’s miraculous deeds that confirmed the apostles’ testimony. The pairing of the apostolic word and the Spirit’s confirmatory testimony is repeated twice, first in generalities and then more specifically:

(A) 已经尝过天恩的滋味

(B) 已经成为圣灵的同伴/已经于圣灵有份

(A’) 已经尝过神善道的滋味

(B’) 已经觉悟来世权能/异能

(A) Having tasted the heavenly gift

(B) Having become partners/partakers of the Holy Spirit

(A’) Having tasted the goodness of the word of God

(B’) and the powers/miracles of the age to come

虽然“天恩“（属天的恩赐）这说法可以用来指神施恩赐下的整个救恩，但重复用“尝”这说法，似乎表明这从天上降下的恩赐具体就是“神（的）善道”。希伯来书12:25把神在地上（在西乃山）对以色列人说话的声音，和他现在从天上对新约教会说话的声音做了对比。因此，神的善道（神良善的话语），是现在通过基督的使者而来的天上恩赐。

Although “the heavenly gift” could refer to the whole salvation that God bestows by grace, the repetition of “tasted” suggests that the gift coming down from heaven is specifically “the goodness of the word of God.” In Hebrews 12:25, God’s voice speaking to Israel on earth (at Sinai) will be contrasted to his addressing the new covenant church now from heaven. So the good word of God is a gift that now comes from heaven through Christ’s messengers.

我们应当记住（而神是从来不会忘记），神是如何让我们的心回转，归向祂自己。

We should recall (and God never forgets) how he has turned our hearts toward himself.

伴随着使徒话语见证的，是神“用神迹奇事和百般的异能，并圣灵的恩赐”作的证实见证。Dynameis（复数）这一个词，在2:4译为“异能”，在这里再次出现，译为“权能”，在两处经文里，这些“异能”/“权能”都与圣灵相关（参见徒2:17–19; 4:29–31; 10:38）。圣灵与异能的联系，似乎讲的是祂在基督教群体当中公开的活动，而不是祂在人内心使人重生的隐秘作为。译为（已经）“于圣灵有份”这希腊文说法，按字面就是“已经成为圣灵的metochoi（同伴）”。背道的人，曾经成为圣灵的同伴，就像希伯来书1:9和3:14讲的弥赛亚的“同伴”，他们是基督教群体的成员，圣灵在这群体当中用神迹异能见证福音。虽然他们内心与神疏远，但也许他们自己也像犹大那样，行过这样的异能作为（太10:1–8; 参见7:21–23）。

Accompanying the apostles’ witness in words was God’s confirming testimony “by signs and wonders and various miracles and by gifts of the Holy Spirit” (2:4). The word dynameis (plural), translated “miracles” in 2:4, reappears here as “powers,” and in both texts these miracles/powers are connected to the Holy Spirit (cf. Acts 2:17–19; 4:29–31; 10:38). The link of the Spirit to miracles suggests that his public activity in the Christian community, not his secret regenerating work in human hearts, is in view. The Greek construction translated “have shared in the Holy Spirit” is literally “have become metochoi [companions] of the Holy Spirit.” The apostates had become the Holy Spirit’s companions, like the Messiah’s “companions” in Hebrews 1:9 and 3:14, as members of the Christian community, in which the Spirit attested the gospel through miracles. Perhaps they themselves performed such deeds of power despite their hearts’ alienation from God, as even Judas did (Matt. 10:1–8; cf. 7:21–23).

故意背叛

Willful Rebellion

英文ESV译本“已经离弃”的译法，正确译出了我们解释6:4-6时看到的一系列分词从句的最后一句。一些译本把它译为“若是离弃”，这就让人可以这样解释，即对那些从前曾经历各样福气的人来说，离弃，落入背道当中，这可能纯粹是一种假设，绝不是实际发生的事。但是，故意背道，不能悔改，这是一种实实在在的危险。情况依然就是，基督已赐永生的人，谁也不能从基督手里把他夺去（约10:29-30）。但一个人可能是一家新约教会的成员，听到神的道，看到祂圣灵的作为，却依然硬心，抵挡神的声音，就像一些以色列人曾经的样子（来3:1–4:13; 参见徒8:13, 18–24; 彼后2:1; 犹4）。

The ESV’s “and then have fallen away” rightly renders the final participle in the series of participles we looked at in the comment on 6:4–5. Some English versions read “if they fall away,” allowing for the interpretation that for people who had experienced the previous blessings, a fall into apostasy might be purely hypothetical, never actual. But the danger of willful apostasy, from which repentance is impossible, is real. It remains true that no one to whom Christ has given eternal life can be snatched out of his hand (John 10:29–30). But one can be a member of a new covenant congregation, hearing God’s word and seeing his Spirit’s works, yet nevertheless harden one’s heart against God’s voice, as some Israelites did (Heb. 3:1–4:13; cf. Acts 8:13, 18–24; 2 Pet. 2:1; Jude 4).

我们这位作者就像今天的牧师一样，并不宣称能看透其他人的内心，而是从他听众可见的认信和行为这角度对他们说话，认识到外表可能最终证明是欺骗。虽然作者是对整个群体说话，把他们看作是相信的人，他却暗示他自己并非全知——一些人虽然和其他人在一起，看起来是真信徒，却可能并不是真正相信的人（3:6, 14; 4:1–2; 6:11）。7-8节田地的比喻，是用例子说明了外在经历祝福和内心回应的分别。

Our author, like pastors today, does not claim to look into others’ hearts but rather addresses his hearers in terms of their observable profession and behavior, recognizing that appearances may prove, in the end, to be deceiving. Although the author addresses the community as a whole as believers, he hints at his own lack of omniscience—some may not be true believers even through by association they appear to be (3:6, 14; 4:1–2; 6:11). The farmland analogy of verses 7–8 illustrates the distinction between externally experienced blessings and internal heart responses.

这种严重的硬心背叛和犹大的背叛相似，这就解释了这让背道之人的心没有可能悔改的原因。行使主权叫背叛之人悔改的神（徒3:26; 11:18），虽然能，却不愿干预，让那些故意离弃的人回转。一个这样背道的人，已经表明自己和把神的儿子钉十字架，明明地羞辱祂的人是一伙的（来12:2–3; 13:13; 参见太 27:39–44）。我们这位作者在这里，还有在10:29把耶稣称为“神的儿子”，这让我们想起，前言（来1:1–4）宣告祂有神的荣光。祂的尊贵更突显了离弃祂，不效忠祂，与祂的仇敌站在同一阵线，这是何等邪恶的罪。

The gravity of such resolute rebellion, akin to Judas’s treachery, explains why it places the apostate’s heart beyond the possibility of repentance. God, who sovereignly grants repentance to rebels (Acts 3:26; 11:18), will not intervene (as he could) to turn around those who have willfully walked away. Such an apostate has identified himself with those who crucified the Son of God and treated him with contempt (Heb. 12:2–3; 13:13; cf. Matt. 27:39–44). Here and in 10:29 our author refers to Jesus as “the Son of God,” reminding us of his divine glory announced in the prologue (Heb. 1:1–4). His dignity underscores the horrific evil of renouncing allegiance to him and siding with his enemies.

Content adapted from the ESV Expository Commentary: Hebrews–Revelation: Volume 12 edited by Iain M. Duguid, James M. Hamilton Jr, and Jay Sklar. This article first appeared on Crossway.org; used with permission.

Dennis E. Johnson

Dennis E. Johnson is the professor of practical theology at Westminster Seminary in California. He is the author of several books including Him We Proclaim: Preaching Christ from All the Scriptures, The Message of Acts in the History of Redemption, Triumph of the Lamb: A Commentary on Revelation, and Walking with Jesus through His Word: Discovering Christ in All the Scriptures.