六个理由：亚当和夏娃吃禁果是对上帝的严重悖逆6 Reasons Why Adam and Eve’sEating of the Forbidden Fruit Was a Terrible Transgression Against God
作者：Le Ann Trees 译者/校对者：陈小燕 /骆鸿铭
神学家赫尔曼·巴文克（Herman Bavinck）写道：上帝为何要创造这世界？答案是：因为祂愿意如此。[1]神无须告诉我们祂创造宇宙的原因，但祂想让我们对祂有特别的认识（特殊启示），这是我们无法通过观察和研究物质世界而获得的（普遍启示）。
The
theologian Herman Bavinck writes: “Why did God create the world? the answer is:
Because he so willed.”[1] God didn’t have to tell us why he made the universe,
but he wanted us to have specific knowledge about him (special revelation) that
we could never acquire from observing and studying the physical world (general
revelation).
圣经始于一个栽种着生命树的美丽园子，也结束于同样栽种着生命树的另一个美丽园子。这样的安排有一个很好的理由：神为自己的荣耀创造了万有，好叫祂的受造物能为祂而活，并在万事上荣耀祂。《创世记》描述了神所造的万物如何成为美好（创1）。神造人，使人作祂荣耀形象的代表来统治和照料各样活物，治理祂的园子，并与所有的受造物一同来荣耀他们的创造主。亚当和夏娃本是诚实正直的，有能力去顺服神并遵行祂的命令。在神将生命的气息吹入第一个人类里面之后，耶和华神就把人安置在伊甸园中，让他修理看守。耶和华神吩咐人说：“园中各样树上的果子，你可以随意吃，只是分别善恶树上的果子，你不可吃，因为你吃的日子必定死。” （创2:16–17）
The
Bible begins and ends in a beautiful garden with a life-giving tree located in
each one. There is a good reason for this: God created the world for his
glory—so that his creation would live unto him, giving him praise in all
things. Genesis describes how everything God created was good (Gen. 1). God created
humans as his royal image bearers to rule over creation, tend his garden, and
care for his creatures—honoring their creator in all. Adam and Eve were
righteous and upright, with the full ability to obey God and keep all his
commands. After breathing life into the first human, The Lord God took the man
and put him in the garden of Eden to work it and keep it. And the Lord God
commanded the man, saying, “You may surely eat of every tree of the garden, but
of the tree of the knowledge of good and evil you shall not eat, for in the day
that you eat of it you shall surely die.” (Gen. 2:16– 17)
亚当和夏娃本有责任要侍奉神，并看顾在祂统治之下的所有活物。神给了亚当一个考验来证明他们对创造主的忠心：亚当必须顺服神的命令不吃分别善恶树上的果子，以便能吃园中另一棵树——生命树——上的果子。（创2:9）
Adam
and Eve were responsible to serve God and care for all the creation under their
dominion. To prove their faithfulness to their Creator, God gave Adam a test:
Adam must obey God’s command to not eat the fruit of the tree of the knowledge
of good and evil in order to eat from the other mentioned tree in the garden—the
tree of life (Gen. 2:9)—and live forever in God’s presence.
神与亚当之约
The
Covenant between God and Adam
亚当的顺服是神与亚当立的约的条件，在这个约中，亚当代表全人类，承受顺命的奖赏（生命）或悖逆的后果（死亡）。17世纪的神学家赫尔曼·韦修斯（Herman Witsius）说道：如果亚当持守顺服，律法给他带来的将是和现今在基督里所领受的一样（永生）。这从基督而来的产业不出于行为，乃是凭着信心。[2] 亚当与神之间的这种有条件的立约关系也被称为行为之约（covenant of works）。
The
relationship that existed between God and Adam had a condition placed upon it,
which was Adam’s obedience, as well as a reward for obedience (life) and a
consequence for disobedience (death), and Adam represented all of humanity in
this covenant. The seventeenth-century theologian Herman Witsius states, If
Adam therefore had persevered in obedience, the law would have brought him to
that same inheritance [eternal life], which now in Christ is allotted not to
him that worketh, but to him that believeth.[2]This conditional covenantal
relationship Adam had with God is also known as the covenant of works.
耶稣教导我们世界的问题是如何开始的
Jesus
Teaches Us How the World’s Problems Began
在神的园子里，有一个敌人，就是那已经背叛神，现在企图要把人类归入他权下的。蛇，一个名叫魔鬼的堕落天使，要尊荣自己（赛13:12-15；太4:8-10；路4:5-8）。他引诱亚当和他的妻子夏娃违背神，吃了那园中唯一不可吃的树上的果子，欺骗他们说，这果子可以让他们“如神能知道善恶” （创3:4–5）。
There
was an enemy in God’s garden—one who had rebelled against God and now sought to
bring humanity under his dominion. The serpent, a fallen angel called the
devil, wanted the glory for himself (Isa. 14:12–15; Matt. 4:8–10; Luke 4:5–8).
He enticed Adam and his wife Eve to disobey God by eating the only forbidden
fruit in the entire garden, falsely claiming that the fruit would make them
“like God, knowing good and evil” (Gen. 3:4–5).
亚当和夏娃吃果子的那一刻，他们的眼睛就明亮了，但却不是撒旦诱导他们以为的那样。他们痛苦地看见背叛神和犯罪所带来的羞辱，并徒劳地企图躲避神的面。亚当和夏娃设法用无花果树的叶子遮掩他们的赤身露体，但他们的努力却无法减轻他们的罪咎感和刑罚（创3:7）。
The
moment Adam and Eve ate the fruit, their eyes were opened—but not in the way
Satan led them to believe. They painfully saw the shame of their sin and
rebellion against God and attempted in vain to hide from him. Adam and Eve
tried to cover their nakedness with fig leaves, but their own efforts could do
nothing to remove their guilt and punishment (Gen. 3:7).
因着亚当和夏娃的悖逆，夏娃生产儿女必多受苦楚，她的丈夫亚当必管辖她（创3:16）。地从神受了咒诅，亚当要终身劳苦，才能从地里得吃的（创3:17-18）。随后，神换下了亚当和夏娃所穿的人手所造的无花果树的叶子：“耶和华神为亚当和他的妻子用皮子作衣服给他们穿”（创3:21）。最后，神把亚当和夏娃赶出伊甸园，并派天使把守生命树的道路。第一个男人和女人的犯罪使他们不配再站在他们圣洁的创造主面前，每日与神交流。
Because
of Adam and Eve’s disobedience, Eve would now bring forth children in increased
pain, and her husband would rule over her (Gen. 3:16). God cursed the ground
from which Adam must now toil to produce food (Gen. 3:17–18). Then God replaced
the man-made fig leaves Adam and Eve wore: “And the Lord God made for Adam and
for his wife garments of skins and clothed them” (Gen. 3:21). Finally, God
drove Adam and Eve out of the garden and placed an angel to guard the tree of
life. Instead of communing daily with God, the sin of the first man and woman
made them unworthy to stand in their creator’s holy presence.
神的刑罚为什么是公义的
Why
God’s Punishment Was Just
此刻你可能会想问：神对亚当和夏娃的罪行是否反应过度了？刑罚看起来好像与罪行不相称：受咒诅的世界和与神隔离的人类，痛苦，苦难，以及死亡——皆因吃了某个禁果。亚当和夏娃的不顺服为何是对神可怕的过犯？
You
might be wondering right now: Did God overreact to Adam and Eve’s sin? The
punishment might seem not to fit the offense: a cursed world and humanity
estranged from God, and pain, suffering, and death to boot—all for eating some
forbidden fruit. Why was Adam and Eve’s disobedience such a terrible
transgression against God?
乌尔西努（Zacharias Ursinus）在16世纪对这个问题进行了论述。在他的《海德堡要理问答注释》中，乌尔西努罗列了亚当和夏娃的不顺服导致的6个严重罪行：
A man
named Zacharias Ursinus addressed this very issue back in the sixteenth
century. In his commentary on the Heidelberg Catechism, Ursinus lists six
terrible offenses connected to Adam and Eve’s act of disobedience:
1. 骄傲、野心和自义：人不满足于自己被赋予的地位和尊荣，想要与神同等。
Pride,
ambition, and an admiration of self: Man, not satisfied with his own dignity,
and in the condition he was placed, desired to be equal with God.
2. 不信：亚当相信魔鬼，胜过相信神，并且吃了那禁果；他也不相信任何刑罚将会临到他。
Unbelief:
Adam believed the devil rather than God, and ate the forbidden fruit; nor did
he believe any punishment would overtake him.
3. 对神的藐视和违抗：这体现在他违反神的命令吃了禁果的事实上。
Contempt
and disobedience to God: This appears in the fact that he ate the fruit
contrary to the command of God.
4. 忘恩负义：即使亚当是按着神的形象受造，并且是为了要享受永恒的生命，但对所领受的恩典，他的回报却是顺服魔鬼而不是顺服神。
Ingratitude
for benefits received: Even though Adam was made in the image of God—and for
the enjoyment of eternal life—his return for this benefit received was to obey
the devil rather than God.
5. 违反天性的，缺乏对后代的爱：亚当没有考虑过神赐予他和他所有子孙后代的礼物将会失去。
Unnaturalness,
and the want of love to posterity: Adam did not consider that the gifts God had
bestowed upon him and his posterity would be lost not only to himself but also
to all his descendants.
6. 背道：通过相信和顺从魔鬼，而不是神，亚当想要与神同等。他用魔鬼取代神，使自己与神隔离。[3]
Apostasy:
By believing and obeying the devil rather than God, Adam wished to obtain
equality with God. He set up the devil in the place of God, separating himself
from God.[3]
乌尔西努正确地总结道：“人的堕落不是无足轻重的，也不是单一的过犯；而是本质上多样而骇人的罪行。因此神公正地拒绝他和他所有的后代。”[4]
Ursinus
rightly concludes, “The fall of man was no trifling, nor singular offense; but
it was a sin manifold and horrible in its nature, on account of which God
justly rejected him, and all of his posterity.”[4]
因着亚当的不顺服和堕落，全人类背负亚当的罪咎，因为他是全人类的代表。而且，亚当的罪导致了他的天性的堕落，所有子孙后代——包括你我在内——要一同承受有罪的本性。使徒保罗阐述了亚当的背叛导致的深远影响：
Because
of Adam’s disobedience and fall, all people bear Adam’s guilt, because Adam
represented all humanity. Furthermore, Adam’s sin caused the corruption of his
nature, and all his posterity—including you and me—would now bear that same
sinful nature. The apostle Paul described the far-reaching consequences of
Adam’s rebellion:
这就如罪是从一人入了世界，死又是从罪来的，于是死就临到众人，因为众人都犯了罪。(罗
5:12 )
Therefore,
just as sin came into the world through one man, and death through sin, and so
death spread to all men because all sinned. (Rom. 5:12)
每一个人天生都是有罪的
Every Human Being Is
Inherently Sinful
在诗篇中，大卫王意识到自己未出生之前就带着罪：
In
the book of Psalms, King David recognized his inherent sinfulness that was
present even before he was born:
我是在罪孽里生的，在我母亲怀胎的时候就有了罪。(诗 51:5 )
Behold,
I was brought forth in iniquity, and in sin did my mother conceive me. (Ps. 51:5)
有些人把上述经文解读为性是一种罪恶的行为，但那完全不是大卫所表达的重点。大卫明白他在出生之前就是有罪的，因为亚当的堕落，没有任何一个婴孩出生时不带着罪性。人无法凭自己的行为重新获得神的喜悦，“因为世人都犯了罪，亏缺了 神的荣耀”（罗 3:23）。
Some
people take the above verse to mean that sex is a sinful act, but that was not
at all the point David was making. David understood that he was sinful before
he was even born. Because of Adam’s fall, no mere human child has ever been
born without sin. There was no way for humans to be right with God again on
their own merits, because “all have sinned and fallen short of the glory of
God” (Rom. 3:23).
我们所有最好的行为都受到我们有罪的现状的影响。像伊曼纽尔·康德（Immanuel Kant）这样的哲学家相信，幸福可以凭人类的理性找到，但是这种追寻注定要失败，甚至在开始之前就注定如此，因为自从伊甸园的堕落以来，罪恶的心智就无法以未堕落的方式进行推理。
All
our best efforts are tainted by our sinful state. Philosophers such as Immanuel
Kant believed happiness could be found in human reason, but this quest is
doomed to failure before even starting, because the sinful mind is incapable of
reasoning in an uncorrupted fashion since the fall in the garden of Eden.
原罪一词描述了因亚当的犯罪而导致的人类有罪的现状。我们从亚当继承堕落的本性，也导致我们从出生到死亡不断积累更多的罪。麦克·霍顿（Michael Horton）在他的著作Core Christianity（暂译：《基督教核心》）里解释到，人类的全然败坏意味着我们所有的言行举止都被罪玷污了：
The
term original sin describes this present state of humanity’s guilt because of
Adam’s sin. The corrupt nature we inherited from Adam also causes us to heap
even more condemnation on ourselves due to the sins we each commit from birth
until death. The total depravity of humanity, as Michael Horton explains in his
book Core Christianity, means that everything we are and do is tainted by sin:
这就是说在我们里面没有任何部分是未曾堕落的，以至于我们可以开始讨价还价或修复我们的状况。这不意味着每个人都会沉溺于每一种形式的罪，或我们不能欣赏高尚的品格。人仍然拥有良心可以区分善恶。我们可以自由选择我们的思想和心灵所渴望的，但我们的思想已经昏暗，我们的心灵已经变得自私自利。每个人都有一种天生的能力去顺服神，但自从堕落之后，我们的道德能力已经成为我们的自私和偶像崇拜的俘虏。问题不在于我们不能，而在于我们不愿意从罪恶转向永生的上帝。[5]
It
says that there is nothing within us that is left unfallen from which we might
begin to bargain or to restore our condition. It does not mean that every
person will indulge in every form of sin or that we cannot admire virtuous
character. Humans still possess a conscience and can discriminate between good
and evil. We are free to will and choose what our mind and hear desire, but our
mind has been darkened and our heart is selfish. Everyone has a natural ability
to render God faithful obedience, but after the fall our moral ability is held
captive to our own selfishness and idolatry. The fault lies not in that we
cannot but that we will not turn from our sin to the living God.[5]
因为神是圣洁的，非圣洁没有人能进入祂的同在（利
20:26；彼前1:16）。如果神对人类堕落的境地无动于衷，那么我们所有的人都将伏在祂的公义刑罚之下，从神的美德中被剪除，无法获得或经历美善、真理和圣洁。无论我们多努力地去掩饰或除去心里的黑暗，在神面前我们始终被罪捆绑，处于与美善相反的，丑陋的一面。
Since
God is holy, no one can enter his presence unless they are holy as well (Lev.
20:26; 1 Pet. 1:16). If God had done nothing to help humanity in its fallen
state, we would all be under his just punishment, forever cut off from the
beauty of God’s perfection, unable to attain—or experience—goodness, truth, and
purity. No matter how much we try to cover up or clean up the darkness of our
hearts, we remain in bondage to sin and guilty before God—a state of
ugliness—the opposite of beauty.
耶稣，第二亚当，是我们唯一的盼望
Jesus, the Second Adam, Is Our
Only Hope
感恩的是，故事并未完结。让我们回到《创世记》2章17节的内容——神说到关于吃分别善恶树上的果子的后果。为什么亚当和夏娃没有如神所说的吃的日子必定死？
Thankfully,
there is more to the story. Let’s return to what God said in Genesis 2:17 about
the consequences that would come from eating from the tree of the knowledge of
good and evil. Why didn’t Adam and Eve die on the day they sinned, as God said
they would?
在整本圣经中，有一节关键经文，表明人恢复与神正确的关系中的唯一途径：在《创世记》3章15节，一节被称为原始福音（protoevangelium，即圣经中第一次宣告福音）的经文，神宣告祂对蛇的咒诅，随之而来的是伟大的应许：
There
is one key verse in the entire Bible that points us to the only way for people
to be returned to a right relationship with God: In Genesis 3:15, a verse known
as the protoevangelium (the first announcement in the Bible of the gospel), God
pronounces his curse on the serpent, and with the curse is the great promise
that summarizes the Bible:
我又要叫你和女人彼此为仇；你的后裔和女人的后裔也彼此为仇。女人的后裔要伤你的头；你要伤他的脚跟。（创 3:15）
“I
will put enmity between you and the woman,and between your offspring and her
offspring; he shall bruise your head, and you shall bruise his heel.” (Gen.
3:15)
亚当和夏娃被逐出伊甸园，实际上是出于神的怜悯。如果亚当和夏娃至今仍吃生命树上的果子，那么他们将永远在罪中活着。然而，神自始至终有祂的计划。因为神的无所不知，祂从永恒中就知道亚当的悖逆。亚当和他后裔的唯一盼望只能从神而来。第二亚当必须成功通过亚当曾经失败的考验。
The
expulsion of Adam and Eve from the garden of Eden was actually a divine mercy.
If Adam and Eve were now to eat from the tree of life, they would be condemned
to live forever in their sinful state. Yet, God had a plan all along. Because
God is all-knowing, he knew from eternity that Adam would disobey him and that
Adam’s only hope—and that of his descendants—could only come from God himself.
A second Adam must pass the test Adam failed to pass.
这位第二亚当——既是完全的神又是完全的人，将完美遵守神的律法，并作为那完美的一次而永远的祭代受罪的刑罚，以致于人可以重新与神毫无阻隔地交流。亚当和夏娃没有立刻死，因为那将要来的救主将从他们的后裔而出。亚当给他的妻子取名叫夏娃，意思是众生之母，这表明了他对神应许拯救他的信心。
This
second Adam—both fully God and fully man, would keep God’s law perfectly and
bear the full punishment for sin as the perfect once-for-all sacrifice, so that
people could once again be in full communion with their Creator. Adam and Eve
would not die right away, because they must bring forth children from whom the
Savior would come. Adam showed his faith in God’s promise to save him by naming
his wife Eve, which means the mother of all living.
神的怜悯
A Divine Mercy
神与亚当的关系里，有一个条件的层面。认识到这个层面，会帮助我们明白耶稣为什么必须来，且要完成亚当未通过的考验。在耶稣里，神最终将有一个完全顺服的儿子。耶稣的顺服带来了一个国度，在那里人要与祂一同作王，直到永远。
Understanding
the conditional aspect of God’s relationship with Adam helps us make sense of
why Jesus had to come and fulfill what Adam failed to do. In Jesus, God would
finally have a perfectly obedient Son. Jesus’ reward for his obedience would be
a kingdom and a people who would reign with him forever.
耶稣用比喻的原因是祂不想揭示祂所要做的一切（路8:10）。祂的门徒想方设法要让祂成为地上的王，但耶稣不是为此而来。耶稣确实是君王，但祂的国度不属这世界。当祂越靠近十字架，耶稣就越清晰地述说祂的使命是要救赎这世界：
One
reason Jesus spoke in parables is because he didn’t want to reveal everything
about what he was going to do (Luke 8:10). His followers might try to make him
an earthly king, and that is not why Jesus came. Jesus was indeed a king, but
his kingdom was not of this world. As he approached the cross, Jesus spoke more
plainly about his mission to redeem the world:
从此，耶稣才指示门徒，他必须上耶路撒冷去，受长老、祭司长、文士许多的苦，并且被杀，第三日复活。（太 16:21）
From
that time Jesus began to show his disciples that he must go to Jerusalem and
suffer many things from the elders and chief priests and scribes, and be
killed, and on the third day be raised. (Matt. 16:21)
缺少了基督代表人所成就的工，人就不仅要面对肉体的死亡，更要面对神公义的忿怒和刑罚。耶稣来远不止成为一个好榜样：祂来是要消灭罪恶、死亡和魔鬼。耶稣来是要拯救我们脱离地狱，领我们进入神的国度。
Without
Jesus’ finished work on their behalf, people face more than physical death—they
also face God’s righteous wrath and punishment. Jesus came to be far more than
a good example: he came to destroy sin, death, and the devil. Jesus came to
save us from hell and bring us into the kingdom of God.
[1]
Herman Bavinck, Reformed Dogmatics: God and Creation, 第2卷, ed. John Bolt, trans. John Vriend (Grand Rapids: Baker Academic,
2004), 234.
[2]
Herman Witsius, The Economy of the Covenants Between God and Man, 第1卷 (Grand Rapids: Reformation Heritage Books,
2010), 74.
[3]
Adapted from Zacharias Ursinus, The Commentary of Dr. Zacharius Ursinus, on the
Heidelberg Catechism, trans. G. W.
Willard, 3rd American ed. (Cincinnati: T. P. Bucher, 1851), exposition on Q.
7: 33-34页。
[4]
Ursinus, 34.
[5]
Michael Horton, Core Christianity: Finding Yourself in God’s Story (Grand
Rapids: Zondervan, 2016), 95.
