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。