創世記第三章講道：聲音Brief reflections on a sermon
on Genesis 3：The Voice
作者：PETER LEITHART 譯自：駱鴻銘
艾瑞克（Eric Venable）牧師在三一長老教會關於創世記第三章的講道。
摘要
Brief
reflections on a sermon on Genesis 3 given by Eric Venable at Trinity
Presbyterian Church (TPC). The sermon will be available on TPC’s web site in a
week or two.
1）艾瑞克強調這段敘事裏有好幾個彼此競爭的聲音。上帝說話，世界就存在了，祂也賜下誡命，包括正面積極的命令（要生養眾多，治理，管理）和負面消極的（不可吃）。亞當對夏娃說話。創世記第三章引出一個新角色：蛇，牠也說話。墮落之後，亞當夏娃「在聖靈的日子」（in the spirit of
the day；《和合本》作：天起了涼風）聽見耶和華的「聲音（qol）」，耶和華責備亞當聽他妻子的聲音。
1)
Eric emphasized the competing voices of the narrative. God speaks the world
into being, and gives commandments, positive (“be fruitful, multiply, subdue,
rule”) and negative (“thou shalt not eat”). Adam speaks to Eve. Genesis 3
introduces a new character, the serpent, who also has a speaking part. After
the fall, Adam and Eve hear the qol, the voice, of Yahweh in the spirit of the
day, and the Lord rebukes Adam for listening to the voice of his wife.
2）來自外面的聲音。上帝對亞當說話，亞當對夏娃說話，蛇對夏娃說話。外面的聲音進入到我們的腦海，並取得了自己的生命，但它們是從外面開始的。我們所有的人都受到具有權威的話語的指導。創世記一～三章提出了一種徹底反對人類自主的理解。問題不在於：有人說話還是沒有人說話。而是在於：誰在說話？我們向誰敞開耳朵？
2)
The voices come from outside. God speaks to Adam, Adam to Eve, the serpent to
Eve. Outside voices get into our heads and take on a life of their own, but
they begin on the outside. We are guided, all of us, by authoritative words.
Genesis 1-3 presents a radically anti-autonomous understanding of human
existence. The issue isn’t, voice or no voice. It’s always, whose voice? To
whom do we open our ears?
3）上帝說的是命令，蛇則是帶著懷疑的質問。「神豈是真說？」艾瑞克指出，在墮落之後，耶和華也帶著問題而來：「你在哪裡？誰告訴你？莫非你吃了？」神沒有從譴責和詛咒開始。耶和華的回應是按照交叉對偶結構來安排的：
3)
God speaks imperatives, the serpent in skeptical interrogatives. “Has God
said?” Eric pointed out that after the
fall, Yahweh also comes with questions: “Where are you? Who told you? Have you
eaten?” He doesn’t start with condemnation and curses. The Lord’s response is
chiastically arranged:
a. 對男人：9-12節
b. 對女人：第13節
c. 對蛇的詛咒：14-15節
b'. 對女人的詛咒：第16節
a'. 對人的詛咒：17-19節
a. To
man: vv. 9-12
b. To
woman: v. 13
c.
Curse of serpent, vv. 14-15
b’.
Curse of woman, v. 16
a’.
Curse of man, vv. 17-19
4）耶和華的聲音首先是召喚，召喚亞當從他可恥的藏身處出來。然後祂呼召亞當要懺悔。這是司法的審訊，但其目的是讓亞當認識自己，並使他承認罪咎。耶和華確實發出詛咒，但祂首先是審問，這審問是滿有恩典地呼召亞當以清潔的心來到耶和華面前。
4)
Yahweh’s voice comes first as a summons, calling Adam from his shameful hiding.
Then He calls Adam to confession. This is a judicial interrogation, but it’s
designed to bring Adam to self-knowledge and to elicit acknowledgement of
guilt. Yahweh does curse, but He first interrogates, and the interrogation is a
gracious call to Adam to come clean in Yahweh’s presence.
5）在這段經文中有各式各樣的崇拜禮儀的架構：耶和華在聖靈的日子裏到來；祂呼召亞當現身；祂召喚亞當和夏娃懺悔和悔改；這一章以獻祭和遮蓋（贖罪）為高潮，接著是被趕出伊甸園。
5)
There’s a liturgical structure of sorts in the passage: Yahweh arrives in the
Spirit of the day; He calls Adam to appear; He summons Adam and Eve to
confession and repentance; the chapter climaxes with a sacrifice and covering
(atonement), and then a dismissal from the garden.