亞當和夏娃吃禁果為什麼是對上帝的嚴重悖逆：六個理由
6 Reasons Why Adam and Eve’s Eating of the Forbidden Fruit Was a Terrible Transgression Against God
作者： Le Ann Trees    譯者：陳小燕  校對：誠之
https://www.beautifulchristianlife.com/blog/adam-and-eve-eating-forbidden-fruit-terrible-transgression-against-god
https://yimawusi.net/2021/06/25/6-reasons-why-adam-and-eves-eating-of-the-forbidden-fruit-was-a-terrible-transgression-against-god/
 
神學家赫爾曼·巴文克（Herman Bavinck）寫道：上帝為何要創造這世界？答案是：因祂旨意如此。[1] 上帝無須告訴我們祂創造宇宙的原因，但祂想讓我們對祂有特殊的認識（特殊啟示），這是我們無法通過觀察和研究物質世界而獲得的（普遍啟示）。
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).
 
聖經始於一個栽種著生命樹的美麗園子，也結束於同樣栽種著生命樹的另一個美麗園子。這樣的安排有一個良好的理由：上帝為自己的榮耀創造了萬有，好叫祂的受造物能為祂而活，並在萬事上榮耀祂。《創世記》描述了上帝所造的萬物如何成為美好（創一）。上帝造人，使人作祂榮耀形象的代表來統治並看顧各樣活物，治理祂的園子，並與所有的受造物一同來榮耀他們的創造主。亞當和夏娃本是誠實正直的，有能力去順服上帝並遵行祂的命令。
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,
 
上帝將生命之氣吹入第一個人類裏面之後，耶和華神就將人安置在伊甸園中，使他修理看守。耶和華神吩咐人說：「園中各樣樹上的果子，你可以隨意吃，只是分別善惡樹上的果子，你不可吃，因為你吃的日子必定死。」 （創二16–17）
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)
 
亞當和夏娃本有責任要事奉神，並看顧在祂統治之下的所有活物。上帝給了亞當一個考驗來證明他們對創造主的忠心：亞當必須順服上帝的命令，不吃分別善惡樹上的果子，以便能吃園中另一棵樹——生命樹——上的果子。（創二9）
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.
 
上帝與亞當立約
The Covenant between God and Adam
 
亞當的順服是上帝與亞當的立約條件，在這個約中，亞當代表著全人類，承受順命的獎賞（生命）或悖逆的後果（死亡）。17世紀的神學家赫爾曼·韋修斯（Herman Witsius）這樣說道：
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,
 
如果亞當持守順服，律法給他帶來的將會是與現今在基督裏所領受的一樣（永生）。這從基督而來的產業並非出於行為，乃是憑著信心。[2]
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]
 
亞當與上帝之間的這種有條件的立約關係也被稱為「行為之約」（covenant of works）。
 
耶穌教導我們世界的問題是如何開始的
Jesus Teaches Us How the World’s Problems Began
 
在上帝的園子裏，有一個敵人，就是那已經背叛上帝，現在企圖要把人類歸入他權下的撒但。蛇，一個名叫魔鬼的墮落天使，要尊榮自己（賽十三12-15；太四8-10；路四5-8）。他引誘亞當和他的妻子夏娃違背上帝，吃了那園中唯一不可吃的樹上的果子，欺騙他們說，這果子可以讓他們「如神能知道善惡」 （創三4–5）。
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).
 
亞當和夏娃吃了果子的那一刻，他們的眼睛就明亮了，但卻不是撒旦誘導他們以為的那樣。他們痛苦地看見背叛上帝和犯罪所帶來的羞辱，並徒勞地企圖躲避上帝的面。亞當和夏娃設法用無花果樹的葉子遮掩他們的赤身露體，但他們的努力卻無法減輕他們的罪咎和刑罰（創三7）。
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).
 
因著亞當和夏娃的悖逆，夏娃生產兒女必多受苦楚，她的丈夫亞當必管轄她（創三16）。地從上帝那裏受了咒詛，亞當要終身勞苦，才能從地裏得到吃的（創三17-18）。隨後，上帝換下了亞當和夏娃所穿的人手所造的無花果樹的葉子：「耶和華神為亞當和他的妻子用皮子作衣服給他們穿」（創三21）。最後，上帝把亞當和夏娃趕出了伊甸園，並派遣天使把守生命樹的道路。第一個男人和女人的犯罪使他們不配再站在他們聖潔的創造主面前，每日與上帝交流。
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.
 
上帝的刑罰為什麼是公義的
Why God’s Punishment Was Just
 
此刻你可能會想問：上帝對亞當和夏娃的罪行的反應是否過度了？刑罰看起來好像與罪行不相稱：受咒詛的世界和與上帝隔離的人類，痛苦，苦難，以及死亡——皆因吃了某個禁果。亞當和夏娃的不順服為何是對上帝如此可怕的違犯？
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?
 
烏爾西努（Zacharias Ursinus）在16世紀對這個問題進行了論述。在他的《海德堡要理問答注釋》中，烏爾西努羅列了亞當和夏娃的不順服所導致的六個嚴重罪行：
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. 驕傲、野心和自義：人不滿足於自己被賦予的地位和尊榮，想要與上帝同等。
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：亞當相信魔鬼，勝過相信上帝，並且吃了那禁果；他也不相信任何刑罰將會臨到他身上。
Unbelief: Adam believed the devil rather than God, and ate the forbidden fruit; nor did he believe any punishment would overtake him.
 
3. 對上帝的藐視和違抗：這體現在他違反上帝的命令、吃了禁果的事實上。
Contempt and disobedience to God: This appears in the fact that he ate the fruit contrary to the command of God.
 
4. 忘恩負義：即使亞當是按著上帝的形象受造，並且是為了要享受永恆的生命，但對所領受的恩典，他的回報卻是順服魔鬼而不是順服上帝。
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. 違反天性，也缺乏對後代的愛：亞當沒有考慮過上帝賜予他和他所有子孫後代的禮物將會失去。
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：通過相信和順從魔鬼，而不是信從上帝，亞當想要與上帝同等。他用魔鬼取代了上帝，使自己與上帝隔絕。[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]
 
烏爾西努的總結非常正確：「人的墮落不是無足輕重的，也不是單一的過犯；而是本質上多樣而駭人的罪行。因此上帝公正地拒絕他和他所有的後代。」[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]
 
因著亞當的不順服和墮落，全人類背負著亞當的罪咎，因他是全人類的代表。而且，亞當的罪導致了他本性的墮落，所有的子孫後代——包括你我在內——要一同承受有罪的本性。使徒保羅闡述了亞當的背叛導致的深遠影響：
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:
 
這就如罪是從一人入了世界，死又是從罪來的，於是死就臨到眾人，因為眾人都犯了罪。（羅五12 ）
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)
 
每一個人生來都是有罪的
Every Human Being Is Inherently Sinful
 
在詩篇中，大衛王意識到自己未出生之前就帶著罪：
我是在罪孽裏生的，在我母親懷胎的時候就有了罪。（詩五十一5）
In the book of Psalms, King David recognized his inherent sinfulness that was present even before he was born:
Behold, I was brought forth in iniquity,
and in sin did my mother conceive me. (Ps. 51:5)
 
有些人把上述經文解讀為性是一種罪惡的行為，但那完全不是大衛所表達的重點。大衛明白他在出生之前就是有罪的，因著亞當的墮落，沒有任何一個嬰孩出生時不帶著罪性。人無法憑自己的行為重新獲得神的喜悅，「因為世人都犯了罪，虧缺了 神的榮耀」（羅 三23）。
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).
 
我們所有的努力都被我們的罪性狀態所玷污。像伊曼紐·康德（Immanuel Kant）這樣的哲學家相信，幸福可以憑人類的理性找到，但這種追尋註定要失敗，甚至在開始之前就註定如此，因為自從伊甸園的墮落以來，罪惡的心智就無法以未墮落的方式進行推理。
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.
 
原罪一詞描述了因亞當的犯罪而導致的人類有罪狀態。我們從亞當繼承了墮落的本性，也導致我們從出生到死亡不斷積累更多的罪。麥克·霍頓（Michael Horton）在他的著作Core Christianity（暫譯：《基督教核心》）裏解釋到，人類的全然敗壞意味著我們所有的言行舉止都被罪玷污了：
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:
 
這就是說在我們裏面沒有任何部分是未曾墮落的，以至於我們可以開始討價還價或修復我們的狀況。這不意味著每個人都會沉溺於每一種形式的罪，或我們不能欣賞高尚的品格。人仍然擁有良心可以區分善惡。我們可以自由選擇我們的思想和心靈所渴望的，但我們的思想已經昏暗，我們的心靈已經變得自私自利。每個人都有一種天生的能力去順服神，但自從墮落之後，我們的道德能力已經成為我們的自私和偶像崇拜的俘虜。問題不在於我們不能，而在於我們不願意從罪惡轉向永生的上帝。[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]
 
因為上帝是聖潔的，非聖潔沒有人能進入祂的同在之中（利 二十26；彼前一16）。如果上帝對人類墮落的境地無動於衷，那麼我們所有的人都將伏在祂的公義刑罰之下，從上帝的美德中被剪除，無法獲得或經歷美善、真理和聖潔。無論我們多麼努力地去掩飾或除去心裏的黑暗，在上帝面前我們始終被罪惡捆綁，處於與美善相反的、醜陋的那一面。
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.
 
耶穌，第二亞當，是我們唯一的盼望
Jesus, the Second Adam, Is Our Only Hope
 
感恩的是，故事並未就此完結。讓我們回到《創世記》二章17節的內容——上帝說到關於吃分別善惡樹上的果子的後果。為什麼亞當和夏娃沒有如上帝所說的吃的日子必定死呢？
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?
 
在整本聖經中，有一節關鍵經文，表明人恢復與上帝的正確關係只有唯一的一條路：在《創世記》三章15節，這被稱為原始福音（protoevangelium，即聖經中第一次的福音宣告）的一節經文中，上帝宣告祂對蛇的咒詛，隨之而來的是那偉大的應許：
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為仇；
你的後裔和女人的後裔也彼此為仇。
女人的後裔要傷你的頭；
你要傷他的腳跟。（創三15）
“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)
 
亞當和夏娃被趕出伊甸園，實際上是出於上帝的憐憫。如果亞當和夏娃至今仍在吃生命樹上的果子，那麼他們將永遠在罪中活著。然而，上帝自始至終有祂的計劃。因為上帝的無所不知，祂從永恆中就知道亞當的悖逆。亞當和他後裔的唯一盼望只能從上帝而來。第二亞當必須成功通過第一個亞當曾經失敗的考驗。
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.
 
這第二位亞當——既是完全的神又是完全的人，將完美遵守上帝的律法，並作為那完美的一次而永遠的祭物，承受罪的刑罰，以致於人可以重新與上帝毫無阻隔地交流。亞當和夏娃沒有立刻死去，因為那將要來的救主要從他們的後裔而出。亞當給他的妻子取名叫夏娃，意思是眾生之母，這表明了他對上帝應許拯救他的信心。
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.
 
上帝的憐憫
A Divine Mercy
 
上帝與亞當的關係裏，有一個條件的層面。認識到這個層面，會幫助我們明白耶穌為什麼必須來，並且要完成亞當未通過的考驗。在耶穌裏，上帝最終將有一個完全順服的兒子。耶穌的順服帶來了一個國度，在那裏人要與祂一同作王，直到永遠。
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.
 
耶穌用比喻的原因是祂不想揭示祂所要做的一切（路八10）。祂的門徒想方設法要讓祂成為地上的王，但耶穌不是為此而來的。耶穌確實是君王，但祂的國度不屬於這世界。當祂越靠近十字架，耶穌就越清晰地述說祂的使命是要救贖這世界：
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:
 
從此，耶穌才指示門徒，他必須上耶路撒冷去，受長老、祭司長、文士許多的苦，並且被殺，第三日復活。（太十六21）
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，人就不僅要面對肉體的死亡，更要面對上帝公義的忿怒和刑罰。耶穌來遠遠不止成為一個好榜樣：祂來是要消滅罪惡、死亡和魔鬼。耶穌來是要拯救我們脫離地獄，領我們進入上帝的國度。
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頁。
[4] Ursinus, 34.
[5] Michael Horton, Core Christianity: Finding Yourself in God’s Story (Grand Rapids: Zondervan, 2016), 95.
 
利恩特里斯（Le Ann Trees）是前白馬驛站（White Horse Inn）旗下網站基督教核心（Core Christianity）的責任編輯，於2014年從加州西敏神學院獲得文學神學碩士。目前是Beautiful Christian Life的執行總編。

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

https://www.beautifulchristianlife.com/blog/adam-and-eve-eating-forbidden-fruit-terrible-transgression-against-god

http://www.reformedbeginner.net/%E5%85%AD%E4%B8%AA%E7%90%86%E7%94%B1%EF%BC%9A%E4%BA%9A%E5%BD%93%E5%92%8C%E5%A4%8F%E5%A8%83%E5%90%83%E7%A6%81%E6%9E%9C%E6%98%AF%E5%AF%B9%E4%B8%8A%E5%B8%9D%E7%9A%84%E4%B8%A5%E9%87%8D%E6%82%96%E9%80%86/

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.

亚当在伊甸园违反了全部十条诫命Adam Broke 10 Commandments inthe Garden

作者：Mark Jones译者：Duncan Liang

http://www.reformation21.org/blog/2015/03/adam-broke-all-ten-commandment.php

https://mp.weixin.qq.com/s/U7nw7AL1WLtfyM-kgkh7xA

亚当和妻子吃神命令他们不可吃的那树上果子（创2:16-17; 3:6），他们在伊甸园就违反了哪些诫命？我认为他违反了全部十条诫命，而不只是一两条具体的诫命（参见雅2:10）。

他不信神，就违反了第一条诫命。改革宗人士正确指出，不信神，这是亚当的第一件罪。他未能爱神，而是显出有罪的自爱。他求自己的事。他的罪包括“不相信，不信靠，绝望，骄傲，自以为是和胆怯。”他也没有依靠圣灵。

他违反了第二条诫命。亚当应当用一种具体的方式敬拜神，这包括按神命令亚当要做的，以及命令他不可做的。但亚当违反了正确敬拜神的律例。亚当容忍假宗教，身为先知、祭司和君王，并没有捍卫神的殿。他本应拧掉那蛇的头。

他违反了第三条诫命。亚当身为神的儿子，具有神的形象，却羞辱了他的父。承受神的名的人，必须让神居首位。而且，亚当没有带着敬畏之心使用神的话语（神藉着这话语对亚当说话，警告亚当）。他未能对那条蛇说正确的神学。

他违反了第四条诫命。亚当悖逆，让他不得进入安息日永远的安息。他像我们一样，应竭力进入神的安息（来4:11）。他容许妻子吃神命令他不可吃的那树上的果子，没有以神为“安息”。他让他永远的安息受到危害，这违反了安息。

他违反了第五条诫命。亚当没有尊荣他的父。他若尊荣他的父，本应会日子“长久”。

他违反了第六条诫命。亚当得罪神的时候，像魔鬼一样，就成了一个邪恶杀人的人（罗5）。他对他的后裔负有一种责任，要给他们生命，却给了他们死亡。

他违反了第七条诫命。亚当站在一边，让妻子与魔鬼说话，就没有向他的妻子表现出爱。他本应保护夏娃，却没有这样做。

他违反了第八条诫命。他容许妻子偷窃。她拿了那不属于她的。他与她一道做了这偷盗的事。

他违反了第九条诫命。他未能讲关于神的诚实话，神的良善遭质疑的时候，没有认定这善，就变得像那说谎之人的父一样（约8:44）。亚当本应阻止撒但的毁谤。他容许夏娃取了禁果，就让一个谎言流传下去。

他违反了第十条诫命。亚当不以自己的光景为满足。他不满神赐给他的，贪心要得到神禁止的。

以上解释了亚当背叛神，这为何如此邪恶。他不是仅仅犯了一个错误，而是故意得罪神和他的邻舍。他就这样在不信当中违反了神的全部诫命，而不仅仅是一条而已。

我们自己犯罪，若有，也是极少只违反一条诫命的。我们的罪几乎总是同时违反几条诫命。而且我们违反第二块法板上的罪，通常也是未能遵守第一块法版的律法。例如，我面对违反第七条诫命的人的时候，我的做法就是从前四条诫命开始，而不是仅仅讲第七条诫命。

将来我打算讲一讲基督如何在“旷野”遵守全部十条诫命，回应亚当在伊甸园违反全部十条诫命。

What commandments did Adam break in the Garden when he and his wife ate from the tree which God commanded them not to eat from (Gen. 2:16-17; 3:6)? I believe he broke all ten commandments, not just one or two specific commandments (cf. James 2:10).

He broke the first commandment in his unbelief. As the Reformed have rightly noted, unbelief was Adam's first sin. He failed to love God, but instead showed sinful self-love. He was self-seeking. His sin included "unbelief, distrust, despair, pride, presumption, [and] cowardice." There was also a failure to depend upon the Holy Spirit.

He broke the second commandment. God was to be worshipped in a particular manner, which included what Adam was commanded to do, as well as what Adam was commanded not to do. But Adam transgressed the laws of proper worship. Adam tolerated false religion and did not (as prophet, priest, and king) guard the temple of God. He should have snapped the serpent's head off.

He broke the third commandment. As God's son, and God's image-bearer, Adam brought dishonour upon his Father. God must be given the pre-eminence by those who bear his name. Moreover, God's word - the Word by which he spoke to Adam and warned him - was not reverently used by Adam. He failed to speak true theology to the serpent.

He broke the fourth commandment. Adam's disobedience kept him from entering his eternal Sabbath rest. He was, like us, to make every effort to enter God's rest (Heb. 4:11). He did not "rest" in God when he allowed his wife to eat from the tree he was commanded not to eat from. He jeopardized his eternal rest, which is a violation of the Sabbath.

He broke the fifth commandment. Adam did not honor his Father. He would have had "long days" if he had honored his Father.

He broke the sixth commandment. Adam became a wicked murderer, like the devil, when he sinned against God (Rom. 5). He had a duty towards his posterity to give them life, but he gave them death instead.

He broke the seventh commandment. Adam did not show love to his wife when he stood by and let her speak with the devil. He should have protected Eve, but he did not.

He broke the eighth commandment. He allowed his wife to steal. She took what was not hers to take. He joined in the act of theft.

He broke the ninth commandment. He became like the father of lies (Jn. 8:44) by failing to speak the truth about God and uphold God's goodness when it was questioned. Adam should have discouraged the slander of Satan. He allowed a lie to be perpetuated when he allowed Eve to take the forbidden fruit!

He broke the tenth commandment. Adam was discontent with his own estate. He was discontent with what God gave to him. And coveted that which God had forbidden.

The above explains why Adam's apostasy from God was so evil. He did not merely make a mistake, but willfully sinned against God and his neighbour. In his unbelief, he thus broke all of God's commandments, not just one.

In our own sin, we rarely, if ever, break one commandment. Our sins almost always involve breaking several commandments at once. Moreover, our sins against the second table of the law are usually a failure in the first table of the law. When I deal with people who, for example, have trouble with the seventh commandment, my response is to deal with the first four commandments, and not just the seventh.

In the future, I plan to address how Christ kept all ten commandments in the "wilderness" in response to Adam's breaking of all ten commandments in the Garden.