旧约研究1——太古历史 PRH——第二课   失而复得的乐园

目录

一、介绍

二、文学结构

简介

在伊甸园内

状况得蒙改进

状况遭到咒诅

放逐伊甸园外

对称性

开头与结尾两段

两段中间部分

三、原本意义

园子

确实地点

神圣本质

忠心

在伊甸园

在迦南地

后果

死亡

痛苦

放逐

四、现今应用

奠基

保罗

马太福音

延续

保罗

雅各

成全

罗马书

启示录

五、总结

一﹑介绍

我相信每个人一生中或多或少一定有遗失东西的经验。可能是一本书，可能是你家大门的钥匙。我不知道你会是怎么做，当我遗失一样东西的时候，我所作的第一件事就是追溯我经过的每一步路，凭着记忆一步步回想我把它错放在什么地方。一旦追溯找回遗失物以后，我就会小心纠正我所犯的错误，把钥匙放回书桌，书本摆回书架，物归原位。

本课的题目是「失而复得的乐园」。我们要针对创世纪2：4-3：24这段经文来看伊甸园里亚当和夏娃犯罪的故事，以及摩西借着述说亚当和夏娃失乐园的经历来勉励以色列人，使他们追溯、并倒转亚当和夏娃在伊甸园的经历。只有从这故事中学到功课，他们才有可能重得失去的乐园。我们更要看见摩西给以色列人的勉励正是今天神要给我们的信息。借着追溯亚当和夏娃走过的路程。现在的基督徒也能寻回乐园。

我们把创世纪2：3-3：24分为三个部份来研读。首先，我们要探讨这段经文的文学结构。其次，我们要针对这些章节的原意来解明摩西为何向以色列民做如此的描述。最后，我们要留心它在现今的应用，看看新约中的教导如何把这段经文恰当的应用在我们的生活中。让我们从这段经文的文学结构开始。

二﹑文学结构

虽然创世记2至3章 的经文较长，并且涉及许多主题，但事实上它却是一个完整的故事。要准确地了解这段经文，我们必须把这两章的经文看为一个文学的单元。我们要从两个主要的重点来探讨创世纪2到3章的文学结构：第一，为这段经文主要的段落理出一个大纲。第二，讨论在不同段落中一些重要的平行经文，是我们能掌握摩西想要向以色列人传达的中心思想。让我们从创世纪2：4到3：24章的文学结构的大纲开始。

简介

除了出现在创世纪2章4节前半节，这一个简短的标题之外，这两章经文分成4大段落。这4大段主要是根据主题和主角的转换来区分的。我们要逐一讨论这四个阶段，并简述它们的主要内容。

在伊甸园内

故事中第一个戏剧性的阶段出现在2章4-17节。我们看见神把亚当放在伊甸园里。经文告诉我们，这整个园子是一个提供亚当居住和工作的绝佳场所。接着经文的重心就集中在亚当的创造和神所交付他在园子里的工作。靠着神的恩典，亚当被赋予一个极大的特权：替神看管园子。

状况得蒙改进

故事的第二阶段包含2：18-25。我们为它定一个标题：「人类的状况得蒙改进」。这段经文中，神在亚当的生活中加添更大的祝福。2：18经文的开头引出一个新的问题来。在那里神看见亚当就说：

「那人独居不好，我要为他造一个配偶帮助他。」（创世记第2章18节）

接着在2：18-25就记载神如何解决这个问题。亚当在动物当中寻找一个配偶，但最后神造了一个女人，把她带到亚当面前。就是这样，神大大的改进了人类在园子里原已享有的美好生活状况。

状况遭到咒诅

故事的第三阶段在3：1-21，我们称它「人类的状况遭到咒诅」。从3：1开始引进一个新的角色和主题：诱惑人的蛇。从这个起点，3：1-21开始描述有关蛇的诱惑和它造成的后果。夏娃在蛇的引诱下失败了，她和亚当一起吃了禁果，因此就落在神的咒诅之下。

放逐伊甸园外

第四个要素出现在3：22-24这段概括性结构的经文。我们称它为「被放逐园外的人类」。这段经文是另一次主题的转换。我们发现神提到有关生命树的问题。3：22说：

「（那人）…；现在恐怕他伸手又摘生命树的果子吃，就永远活著。」（创世记第3章22节）

为了防范亚当去吃生命树的果子可能引起的难题，神把亚当赶出园外，并且设立和发火焰的剑守住伊甸园的入口。从那时起，除非神的直接介入，人类再也不能进入伊甸园。

对称性

先把这段经文的四大分段存记在心，现在我们可以更仔细来看创世纪2：4-3：24这段经文，研究一下它所呈现出来的戏剧性的对称。摩西籍着在这些段落中不同要素的并列对照，来表明他故事里的主要关注点。在探讨此段经文的对称性的时候，我们要先看开头与结尾两段叙述之间的平衡，然后再看两段中间部分的经文中彼此的对称。让我们首先来看这段经文的开头和结尾。

开头与结尾两段

我们发现创世纪2：4-17和3：22-24这两段经文，至少在三个重要的方面呈现出强烈的对比。

第一个对比是地点。在2：8故事一开始，神把亚当放在乐园中。使他在一个充满了神祝福的地方生活和工作。有美好的菜蔬，供应生命需要的河水，金银宝石在四面环绕。相对的，到了3：24故事结束的时候，神把亚当和夏娃赶出乐园外。这个地理环境上的对比清楚的表明出人类生活在地上最理想的地方是在伊甸园里面。

第二个区别是这两段经文的中心：就是园里特别的树。在2：4b-17提到两棵树：生命树和分别善恶的树。但是到了2：16重心就移到其中的一棵，就是分别善恶的树。这棵树具有给人类在经验上分别善恶的能力；可以开他们的眼睛，使他们看见前所未见的事。

相对的，在3：22-24故事结尾的描述中，神不再关注那可分别善恶的树，却单单提到生命树。这棵树具有给人永远生命的能力。但是神却驱逐亚当，不许他靠近这棵树。这个对比清楚的表明人类已经失去了曾经拥有住在园里往来的自由、享受各样福气的权利，直到神定意恢复的时候。

这故事开头和结尾的第三个区别在于神给人类的使命。在2：8首先看见神任命亚当在园里做蒙福的工作，没有痛苦，也没有困难。而在3：23，神把亚当和夏娃赶出园外，并惩罚他们在园外做繁重体力的工作。这个对比为这段故事提出一个主要的观点。人类不但失去了伊甸园里美妙的生活，并且被判定只要一天活在乐园外面就必定会有困难重担。

创世纪2-3章开头和结尾的两段经文之间的这三个对比，提醒我们注意这个故事里一些很重要的层面。摩西记载在远古的时代，人类的状况出现了一个重大的转折。神原本定意要人类住在乐园里。但因为亚当和夏娃所犯的罪使他们陷入困难和重担里面，远离了赐人永生的生命树。我们看见这些对比正好说明了摩西带领以色列人前往应许地的时候他们的处境。以色列人远离伊甸园，在埃及地承受严酷的奴仆生活。他们非常需要重新得著神在伊甸园所赐的祝福。

两段中间部分

明白了故事外围部分的首尾两段之间的对应以后，我们要把注意力转移到故事中间部分的两个段落（2：18-25和3：1-21）。这中间的两段填补了开头和结尾之间的间隔，并且它们也至少在三方面各自形成不同的对比。

一个对比针对人与神的关系。在第二个阶段里我们看见亚当与神之间是一种和谐的关系。2：18神表达他对亚当的关怀，赐给他一个完美的配偶夏娃。从这里让我们看到一幅神人之间亲密而和谐的图画。然而在第三部分的叙述中，不和谐却取代了神人之间原本的和谐。亚当和夏娃违背了神的命令。3：8说：「他躲避耶和华」。神也生气的责问亚当和夏娃。

第二个对比在于人与人的关系上。在2：18-25这第二阶段，亚当和夏娃生活在一个完美幸福的光景里。在2：23亚当谱写了《圣经》中第一首爱情诗；他说夏娃是「我骨中的骨，肉中的肉」。他们生活在一起赤身露体并不羞耻，然而，相反的，在3：16神却对这种关系宣告了一个咒诅，说：男人和女人将要不断的彼此争战；女人要恋慕她的丈夫，丈夫要管辖她。这些话说明了亚当和夏娃的罪不仅破坏了他们与神之间的关系。也破坏了彼此的关系。从那时开始，人类的关系就一直存着困难和争斗。

第三个对比表明在人与邪恶的关系上。在第二阶段的故事中，邪恶是不存在的。亚当与夏娃纯洁无暇，远离邪恶的势力。然而到了第三个阶段，人类却落为蛇的掠物，开始长期活在与邪恶争战的状态中。虽然在3：15，神应许夏娃的后裔有一天要打败这蛇，但他却没有让亚当和夏娃立刻就得胜。

第二和第三阶段的这些对比帮助我们了解摩西的著述中几个主要关注点。摩西描述亚当夏娃的方式与以色列人的经历息息相关。他们的生活渐渐被罪侵蚀毁坏，使得神与人之间和人类彼此之间的关系遭到破坏。不但如此，摩西和以色列人知道他们每一天都必须像亚当和夏娃一样仰望等候，直到神带领他的百姓胜过罪恶的时候。

了解这些资料中的文学结构以后，我们可以进一步探讨这段经文的原意。为何摩西要记载这段人类被赶出伊甸园的经过？正当他带领以色列民前往应许之地的时候，这段记载要向他们传达一个什么信息？

三、原本意义

我们可以确定摩西写这段经文基本的目的，必定是用来教导他所带领的以色列人一些基本的神学课题。他告诉他们许多有关罪在世上的起源，性质和造成的后果。这些都是重要课题。然而正如我们曾经在前一课探讨过的。摩西写作太古史的目的不但是要告诉以色列人一段历史和神学问题。就象远古时代许多其它的作者一样，摩西写这段太古史。是要为以色列人出埃及入迦南这个当前的宗教和社会计划提供实际的教导。

我们要从故事中三方面的要素来探讨摩西如何连接远古的伊甸园记事和以色列人征服迦南这两件事。第一，摩西对伊甸园的描述；第二，他著重对亚当和夏娃顺服的要求；第三，他描述亚当和夏娃所受的咒诅。首先来看摩西如何描写伊甸园。

园子

摩西对伊甸园的描述极为复杂。以至我们今天提出的许多有关伊甸园的问题也许永远没有答案。虽然如此，我们仍有可能掌握摩西所要表达的中心思想。摩西对伊甸园所作的描述使我们可以认定伊甸园就是应许之地。根据摩西的观点，当时他要带领以色列人进去的那地方正是昔日称为伊甸园的所在。

创世纪2-3章里许多方面的描述都表明了摩西盼望以色列人知道迦南地和伊甸园的关联。其中有两个特别重要的特色：第一个是伊甸园的确实地点；第二个是伊甸园的神圣本质。让我们先来看伊甸园的确实地点。

确实地点

创世纪2：10-14说：

有河从伊甸流出来，滋润那园子，从那里分为四道：第一道名叫比逊，就是环绕哈腓拉全地的。在那里有金子， 并且那地的金子是好的；在那里又有珍珠和红玛瑙。第二道河名叫基训，就是环绕古实全地的。第三道河名叫底格里斯，流在亚述的东边。第四道河就是伯拉大河。（创世纪第2章10-14节）

摩西在此处也描写有一条河从伊甸园流出来，分成四道河。这四道河就是比逊、基训、底格里斯和幼法拉底河。这条从伊甸流出来分为四道的主河，是这四道支流的源头。

在研究摩西这些描述的时候，我们必须记得自从创世纪以来，我们的地球经历过许多地形上的变化。即使是在摩西时代也已经找不到一条分为四道支流的大河。根据《圣经》的教导，这条众水源头的大河只有等到末日的时候才会重现出来。但是摩西对这个由一中心源头分成为四道河的记述给了我们一幅他所认为的伊甸园所在的大略图画。

我们可以确定2：13，14提到的底格里斯河和幼法拉底河就是今天的两河流域地区。因为创世纪提到这两条河使得今天大多数解经家以为创世纪和巴比伦神话中的伊甸同样都是位于米索波大米地带。在巴比伦文字中「伊甸」的意思是一处平原或开阔的平地。这个字用来形容底格里斯河和幼法拉底河的下游地区是很合适的。但是希伯来文的「伊甸」并不是平原的意思，而是一个令人愉快或欢喜的地方。所以，摩西根本不是用这个巴比伦的字，他所用的是一个与巴比伦文伊甸发音相近的希伯来文，但他对这个地方的观念却不相同。事实上，创世纪的记载很明确的提到伊甸并不在米索波大米。从创世纪2：10，我们看见底格里斯河和幼法拉底河是从伊甸的一条更大的河流出来的。

有河从伊甸流出来，滋润那园子，从那里分为四道。（创世纪第2章10节）

这节经文说到伊甸的大河流入底格里斯河和幼法拉底河，而不是说伊甸座落在底格里斯河和幼法拉底河流域。摩西提到底格里斯河和幼法拉底河是为了界定一个大致的方位，指明伊甸园尽东的边界。东边的两条大河就是伊甸园东界的指标。

这个看法可以从创世纪2章提到的另外几条河的位置得到证实。在2：11和13节摩西提到另外两条河。他说伊甸的大河流入比逊，就是环绕哈腓拉全地的；也流入基训，就是环绕古实全地的。在旧约中，哈腓拉和古实通常指的是埃及一带的地区。我们不能确实知道摩西如何理解这两条河与尼罗大河的关系。但是可以确定地说，他指出埃及北部地区是伊甸的西部边界。

所以我们知道在摩西的观念中，伊甸不是一个小地方。而是一大片从底格里斯河和幼法拉底河延伸到今天的土耳其南部和埃及的边界。几乎涵盖了我们今日称为肥沃月弯形的全部地区。伊甸园就是在这个令人喜悦的地方，是整个大伊甸区的中心点。

咋听之下摩西确认伊甸就是肥沃月弯形地区似乎不那么重要。其实，摩西在写作创世纪的时候，为了使以色列人明白伊甸园的意义，这一点是极具关键性的。在创世纪别处的经文中摩西引述创世纪第二章告诉以色列人说这称为肥沃月弯形的伊甸地就是神应许赐给以色列人的，也就是摩西正要带领他们前去的地方。这个观点到了创世纪15：18，从神向亚伯拉罕所说的话中就更清楚地浮现出来了。听听在这节经文中神怎样描述应许地的边界。

当那日，耶和华与亚伯兰立约，说：「我已赐给你的后裔，从埃及河直到伯拉大河之地」。（创世纪第15章18节）

在这里我们看见神应许赐给亚伯拉罕的地，一边延伸到底格里斯河和幼法拉底河地区，另一边直达埃及河。许多解经家认为埃及河可能不是指尼罗河本身，而是指位于埃及西乃半岛边界一条较小的河流。无论如何，这节经文说明了创世纪2章所记伊甸园四围地形的界限。从引述创世纪2章这点也清楚地看出摩西相信神应许将这片从前称为伊甸的地赐给亚伯拉罕和他的后裔。摩西刻意向他的读者指明伊甸的确实所在。他教导他们说伊甸园的确是坐落在神应许赐给以色列人列祖的地区。摩西所描述的伊甸不是一个遥远陌生之地，而是在他所要带领以色列人前往的那块土地上。从摩西的观点，以色列人前往迦南地事实上就是前往远古伊甸地的所在。

为了显明以色列人前往伊甸的重要性，摩西必须强调神最初安顿亚当和夏娃那地方的神圣特质。他点明伊甸的神圣本质，为要叫以色列人知道他们正要前往的应许地是一个可以承受祝福，享受神特别同在的地方。

神圣本质

摩西形容伊甸是一个神圣的地方，所用的词汇可以同样应用在旷野中所造的会幕上。虽然神全在的属性使它可以临在任何一处地方，摩西却建造一个会幕，使神可以在那里以一种特别的方式临到他的百姓当中与他们相会。神要从会幕中显明他的同在，赐下他的律法，接受他百姓的敬拜，赐福给他们。因此，当摩西用形容会幕的用词来描述伊甸园的时候，他就是表明伊甸，也就是迦南，是神在地上神圣同在的地方。在那里，以色列人可以承受从神而来极大的福气。

至少有七个方面显明出伊甸与会幕一样，是神特别同在的神圣地方。第一，在3：8摩西选用一个特别的词汇来描写神「在园中行走」。行走这个词是从希伯来文「מִתְהַלֵּךְ（mitehalléike） 」翻译过来的，这个字具有特殊的含义，因为摩西在利未记26：11，12和其它的经文中特别用这个字来描写神在会幕中的同在。

第二，2：9提到的生命树是伊甸园的中心主题。这课含有表征意义的树具有一种能力可以赐永生给一切吃的人。虽然《圣经》并没有清楚的这么说，但根据最近考古学的研究，在许多古文明圣地的遗址都有这种表征生命树的雕像。这个证据大大的支持一种看法，就是摩西会幕中那个有七叉尖的灯台很有可能就是象征生命树的表记。根据这个观点，伊甸园就是地上的原始圣地。

摩西提到伊甸神圣性质的第三点是他把焦点指向这个地区的金子和玛瑙。从2：12，13我们看见伊甸地区盛产金子和玛瑙。而正如所料，在出埃及记25-40章里面提到金子和玛瑙在建造会幕时占了很重要的分量。

第四样伊甸园和会幕之间的关连是基路伯或天使。在3：24，神设立基路伯把守生命树的道路。同样的，在会幕设计上也处处可见例如出埃及记25：18和37：9。这些基路伯不但提醒以色列人有关天上的天使，也让他们想起在伊甸圣地上的天使。

第五，我们从3：24看到伊甸园的入口在东边。这个事实好像没有什么特别的意义，直到我们注意到出埃及记27：13和其它的经文中所记的会幕大门和许多古代近东的神殿入口都是造在东边。这个事实再以一次显明伊甸是上帝神圣的居所。

第六，摩西描述亚当在伊甸园中工作所使用的语言，也在另一处地方用来形容利未人在会幕中的服事。摩西在2：15描写亚当在园中的职责，说：

［耶和华］将那人安置在伊甸园，使他修理看守。（创世记第2章15节）

同一组词汇也出现在民数记3：7-8；8：26和其它的经节。摩西用这些字眼来描写利未人在会幕中的服事工作。而亚当和夏娃在伊甸园里所担任的就是祭司的职份。

第七，伊甸园出现在六日创造之后是有特别的意义的。我们在前一课看到创世纪2：1-3记载六日的创造在神的安息日达到最高峰。有趣的是，在出埃及记24：16，摩西与神同在山上有六天的时间，然后在第七天神给了他建造会幕的指示。

以上，有关伊甸的七个特征显明出来摩西认为伊甸园就象会幕一样是圣地，是一个神在地上特别同在的地方。靠近这个地方就是靠近神的祝福。

我们在前面谈过，摩西相信迦南地就是伊甸的所在。所以当他强调伊甸的神圣特质的时候，也就是强调迦南地的神圣特质。靠近迦南地就是靠近神从起初就预定要作为他神圣的居所。在摩西教导有关未来敬拜的地方最清楚的经文是申命记12：10-11。他在那里说到：

「但你们过了约但河，得以住在耶和华你们神使你们承受为业之地，又使你们太平，不被四围的一切仇敌扰乱，安然居住。那时要将我所吩咐你们的燔祭、平安祭、十分取一之物，和手中的举祭，并向耶和华许愿献的一切美祭，都奉到耶和华你们神所选择要立为他名的居所。」（申命记第12章10-11节）

这段经文显明了摩西异象中迦南地的一个中心特质。他强调迦南地有一天要成为神与人同在的永久居所，就是耶和华的殿。

当然，摩西时代的迦南地只不过是当初伊甸园的影子，即使到了所罗门在耶路撒冷建造圣殿的时候，这应许地也还未能完全从罪恶当中赎出来，恢复起初完美的光景。然而，摩西却描述伊甸的神圣本质，把这地未来要达到的景象呈现在以色列人面前。抵达迦南地就是进入伊甸境内。那是神在地上一个特别的，神圣同在的地方。正如当初神把亚当和夏娃安置在奇妙的神殿园子里，他现在正在带领以色列人前往迦南。等他们在那地定居的时候，以色列民就要开始经历与神特别同在的福气。

在看过摩西如何以亚当和夏娃在伊甸园所享有的福气，作为神要在应许之地向以色列人施恩的典范之后，我们现在要进入创世纪2-3章的第二个主题：神要考验亚当和夏娃的忠贞。这个主题在他的陈述中具有一个关键性的角色。

忠心

忠贞这个主题在摩西描述伊甸的故事中是非常重要的。虽然伊甸是个享有极大福分之地，却也是一个承担道德责任的地方。摩西强调这一点，为了要以色列人记得在所要去的应许地上，他们也必须忠于神的诫命。

要明白摩西强调这个主题的原因，我们必须探讨两个问题：在伊甸园里忠贞的要求。在迦南地忠贞的要求。让我们先来看在伊甸园，神所要求亚当和夏娃的忠心。

在伊甸园

在伊甸园，忠贞这个主题很早就出现在创世纪第二章，并且在第二和第三章里面一再的重复出现。从许多方面来看，这是两章经文的中心主题。我们来看看神如何要求亚当的忠诚。创世纪2：16-17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！」（创世纪第2章16-17节）

我们不能完全明白神为什么禁止我们的先祖吃这棵树上的果子。因为我们从别处的经文看到，能分别善恶是极可贵的。即使有这一个不明确的地方，我们却很清楚知道神是在考验亚当和夏娃，要看看他们愿不愿意忠心顺从他。亚当和夏娃若顺从神，就从神得到更多的祝福。若是悖逆神就要承受神的审判。伊甸是圣洁之地，住在其中的人也必须圣洁。

在迦南地

看了摩西专注的描述伊甸园里忠贞的考验，又发现他极力的要求这些他所带领前往应许地的以色列人也必须具备对等的忠贞。这时我们才能掌握这事件的真正意义。摩西在带领以色列人前往应许地途中不断的警告他们在所要去的地方必须忠心顺服神。有关这件事的教导，摩西在申命记第八章做了一个简明扼要的陈述。第八章一开头就说：

我今日所吩咐的一切诫命，你们要谨守遵行，好叫你们存活，人数增多，且进去得耶和华向你们列祖起誓应许的那地。（申命记第8章1节）

这节经文很清楚地说明神要求以色列人必须向他忠心才能进入并占领迦南地。事实上，在整个旷野漂流期间，神是籍著各样的考验来教导以色列如何成为圣洁。申命记8：2说：

你也要记念耶和华你的神在旷野引导你这四十年，是要苦炼你，试验你，要知道你心内如何，肯守他的诫命不肯。（申命记第8章2节）

摩西更进一步明确地指出等以色列人到了圣地以后，若不能持守对神的忠心，他们必要失去特权。听听他在申命记8：10-20怎么说：

你吃得饱足，就要称颂耶和华你的神，因他将那美地赐给你了。你要谨慎，免得忘记耶和华你的神，不守他的诫命、典章、律例，就是我今日所吩咐你的；……你若忘记耶和华你的神，随从别神，事奉敬拜，你们必定灭亡；这是我今日警戒你们的。耶和华在你们面前怎样使列国的民灭亡，你们也必照样灭亡，因为你们不听从耶和华你们神的话。（申命记第8章10-20节）

摩西知道以色列人很容易向亚当和夏娃一样不守神的诫命。因为有这样的倾向，摩西就以亚当和夏娃在伊甸园的考验作为他叙述的中心，警告以色列人说：神要求每一个向往在迦南地居住的人必须忠心顺服他。当然，神并没有要求以色列人达到完全的地步，而且无论何人都是靠着神的恩典才能持守忠心。但以色列人若故意违背神的律法，背叛他，象亚当和夏娃在伊甸园所作的一样，他们就不能享受应许地的福气。摩西一面鼓励以色列人前往应许地，一面慎重的提醒他们记得在那地居住的这一个特性。

这样，摩西记述伊甸园里忠贞的考验不单是向以色列人解释在亚当夏娃的远古时代所发生的事，更是对他们说明当时正在进行中的事。神要把在伊甸园中生活的奇妙福气赐给以色列人。然而，就像亚当和夏娃一样，除非他们忠心顺服神，否则就不能享受这些福气。摩西呼召以色列人要过信心的生活，成为圣洁的百姓，完全奉献遵守神的诫命。到那个时候，他们才有希望进入应许地平安的居住。

现在我们知道摩西如何用神在地上的同在和祝福来说明伊甸园和迦南地的关连，也知道以色列人前往圣地所必备的忠心事奉。接下来要进入创世纪2-3章原意的第三个层面：亚当和夏娃背叛神的后果对以色列人的意义。

后果

为了理解在伊甸园背叛神的后果，让我们来看看亚当和夏娃犯罪之后造成的三个后果：死亡，痛苦和放逐。

死亡

首先，摩西解释说：神曾警告亚当和夏娃犯罪的后果是死亡。这个主题首先出现在创世纪2：17，神对亚当的警告。神说：

「…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！」（创世纪第2章17节）

「必定死」这个希伯来文的用法是在表达一种死亡临到的确定性。这种文法结构和摩西律法中讲到判处死刑的情形极为相似。根据摩西律法的记载，在对著重刑犯宣判死刑的时候，摩西就要宣告说：「他必定死」或「他们必定死」。这些经文的法律内容有力地说明：这是宣判死刑的时候一种例行的表达方式。神并不是说亚当和夏娃立刻就会死亡。

根据这个观点，我们知道创世纪2：17神给亚当的死亡警告是在陈述神对亚当宣判的死刑，他必定要被处死。当然摩西是以亚当犯罪的后果来解释死亡怎样进入世界。但是他更大的目的是要使这件事与他写作的对象，以色列人的经历有更直接的关连。以色列人对死亡一点都不陌生。摩西的读者眼见大多数出埃及的第一代以色列人因背叛神而死在旷野。摩西在民数记26：65有这样的描述：

因为耶和华论到他们说：「他们必要死在旷野。」所以，除了耶孚尼的儿子迦勒和嫩的儿子约书亚以外，连一个人也没有存留。（民数记第26章65节）

我们又一次看见，引自摩西律法和亚当、夏娃、以及伊甸园的记事：「他们必死」这样的用语。

这样看来，当以色列人听见亚当和夏娃的故事的时候，就会把旷野死亡的经历与亚当夏娃违背神的诫命相连。在伊甸园中，不忠于神诫命的结果就为人类的始祖带来了死的刑罚。在他们的时代，以色列人若是严重的背叛神的诫命，也必要遭遇同样的刑罚。

痛苦

我们读创世纪故事的时候看见，显然死亡并没有立刻临到亚当和夏娃。神使亚当和夏娃在痛苦的情况下继续存活。夏娃和亚当两人都承担了痛苦的刑罚。

在一方面，创世纪3：16上记著说：

对女人说：「我必多多加增你怀胎的苦楚；你生产儿女必多受苦楚。」（创世纪第3章16节）

在另一方面，神也使亚当遭遇困苦的生活。在创世纪3：17的这些话是对亚当说的：

「地必为你的缘故受咒诅；你必终身劳苦才能从地里得吃的。」（创世纪第3章17节）

在摩西对伊甸园犯罪的后果所能描述的一切事件当中，这个人类痛苦的双重焦点最合乎他为以色列人而作的目的。因为这种痛苦就是 他们持续停留在迦南地之外的时候所经历的。但让我们听听摩西如何描述应许地的生活。申命记11：10-12说：

「你要进去得为业的那地，本不像你出来的埃及地。你在那里撒种，用脚浇灌，像浇灌菜园一样。 你们要过去得为业的那地乃是有山有谷、雨水滋润之地，是耶和华你神所眷顾的；从岁首到年终，耶和华你神的眼目时常看顾那地。」（申命记第11章10-12节）

简单的说，摩西要带领以色列人去一个地方，使他们解除在迦南地外所承受的一切痛苦。因为这个缘故，摩西籍著描述亚当和夏娃所遭遇的痛苦来呼吁他的以色列读者要避免因悖逆神而带来痛苦的后果，却要忠心于神，归回迦南，使他们经历蒙神祝福的喜乐生活。

放逐

亚当和夏娃背叛神的第三个后果记在创世纪3：22。让我们思想创世纪3：22的话。

耶和华神说：「那人已经与我们相似，能知道善恶；现在恐怕他伸手又摘生命树的果子吃，就永远活著。」（创世纪第3章22节）

这节经文清楚的说到：生命树可以使人永远活着。 它是解决痛苦和死亡的最终答案。但神却不要亚当和夏娃在这个时候吃。他们被隔绝在伊甸园和它的生命树之外。

我们务必记得：通往生命树的道路并没有永远对人类关闭。因为从《圣经》其它的经文显示出来这个给人类的生命树禁令不是永远的。约翰在启示录2：7提到这棵树说：

得胜的，我必将神乐园中生命树的果子赐给他吃。（启示录第2章7节）

在这里，约翰是指著在末日基督回到地上的时候说的。但它的华却说明了摩西向以色列人描述这棵树的原因。虽然神关闭了通往生命树的道路，他却在摩西的时代为以色列人开了一条路，使他们可以回到园中预先尝到生命的祝福。在申命记30：19，20摩西这样说：

「我今日呼天唤地向你作见证；我将生死祸福陈明在你面前，所以你要拣选生命，使你和你的后裔都得存活；且爱耶和华你的神，听从他的话，专靠他；因为他是你的生命，你的日子长久也在乎他。这样，你就可以在耶和华向你列祖亚伯拉罕、以撒、雅各起誓应许所赐的地上居住。」（申命记第30章19-20节）

以色列人若是忠心顺从神，他们就可以有机会在迦南地享受长寿和幸福。

亚当和夏娃失去了通往生命树的道路，神却在摩西的时代使以色列人在那里尝试了一次生命的部分祝福。虽然这种生命的经历与基督再来时我们才能得知的完满的永恒生命不尽相同，但它却是那要在基督里成全的一次部分预尝。摩西给了以色列人一个在应许地享受生命祝福的机会。

所以我们知道亚当和夏娃在伊甸园中背叛神的故事不仅只是有关罪在世上的起源的记载。摩西也籍著描述伊甸和迦南的关连来教导他的以色列读者关乎他们自己的生活，叫他们看见应许地可以带给他们何等奇妙的福气。

看完创世纪2：4-3：24的文学结构和经文的原意以后，我们要问第三个问题。新约《圣经》如何教导我们有关这段经文在今天的应用？

四、现今应用

我们知道摩西写这段经文的目的是要勉励他的以色列读者，免得他们重蹈亚当和夏娃的覆辙，并盼望他们进入迦南，重新回到乐园。但这些给以色列人的教导，和我们今天有什么关系呢？简单的说，正如摩西用伊甸园中犯罪的故事勉励以色列人去追溯和倒转亚当所走过的路，使他们得拯救，重回乐园居住；新约的作者们也同样教导我们可以靠着基督的救赎重新回到乐园。

照我们一贯的方法，我们要从基督国度的三个阶段来探讨新约如何解释创世纪2：4-3：24与基督的关系。先看看这段经文如何应用在国度的奠基，就是基督第一次降世的时代。再看它如何说明在国度的延续中我们现今的生活。最后，再看新约引用这段经文来教导我们基督再来的时候国度的成全。让我们首先来看国度的奠基。

奠基

新约《圣经》用基督在地上的事工来说明他如何把救恩带进世界。在国度奠基的时期，基督追溯并倒转了亚当与夏娃在伊甸园所作的。他籍著在地上的事工成就了亚当和夏娃没有达成的神的诫命。我们要探讨新约在这方面的教导。首先来看看这个主题如何显明在保罗的书信中，接着再看它如何呈现在马太福音。让我们从保罗的情况开始。

保罗

保罗在罗马书5：14简单扼要的说明他的观点。他说：

从亚当到摩西，死就作了王，连那些不与亚当犯一样罪过的，也在他的权下。亚当乃是那以后要来之人的预像。（罗马书第5章14节）

注意在这里，保罗说到亚当是那位以后要来之人的预表。罗马书5章其余的经文很清楚地说明基督就是那位以后要来的人。听听保罗在罗马书5：18-19就这个主题所作的概要。他说：

因一次的过犯，众人都被定罪；照样，因一次的义行，众人也就被称义得生命了。因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。（罗马书第5章18-19节）

注意保罗在这里是怎么说的：亚当的一次过犯使得众人都被定罪；但基督的一次义行却叫众人都被称义。这是怎么成的呢？因为亚当一人的悖逆使我们都成了罪人。但因为基督一人的顺从使我们都成了义人。

大多数的基督徒对于这个教导都耳熟能详。正如摩西在创世纪2-3章的教导说：亚当一个人的作为影响了所有与他认同的人。亚当的罪为全人类带来死亡。因为他是我们在神前面集体的或立约的代表。亚当犯罪的结果，是我们一生下来就被隔绝在伊甸园神的祝福以外，活在死亡的咒诅当中。同样的，新约《圣经》也教导我们：基督是所有信他的人集体的或立约的代表。但是，与亚当的悖逆相反的，基督对神的顺从，却为所有属他的人带来称义和生命。

我们从这个教导学到一件非常重要的事，知道亚当犯罪的故事是怎么应用在我们生活中的。重得失去的乐园唯一的途径是透过基督公义的顺服。个人不能凭着自己站立在神面前而进入救恩的乐园。那位代表我们的人必须在各个方面绝对的完全，并要在我们以先进入乐园。我们能在神面前蒙拯救得著永远的生命唯独因为那作我们代表的基督对天父完全的顺从。耶稣以他地上的事工赢得了进入乐园的权利，而只有那些信靠他的人才能和他一同进去。

保罗对亚当和基督之间彼此互为关联的描述，其它的新约作者也持相同的观点。让我们看看这个主题如何在马太福音中表明。

马太福音

在马太福音4：1-11（平行经文见路加4：1-13），当马太记载基督受试探的时候，他特别著重描写基督如何追溯和倒转亚当犯罪的经过。

基督受试探的故事在几个方面与亚当夏娃伊甸园的经历和摩西籍著亚当夏娃的故事所带给以色列人的挑战呈现了一个平行的对照，首先，基督受试探的地点与以色列人跟随摩西的地点有关。马太福音4：1说：耶稣被圣灵引到旷野，而神也引导以色列人来到旷野。神在旷野中试验以色列人，要看他们愿不愿顺从他。基督也同样在旷野中受试探。

第二，耶稣停留在旷野的时间相对于以色列人的经历。以色列人在旷野四十年，而马太福音4：2说基督在旷野四十天。

第三，饥饿在基督受试探中是一个重要的特点。马太福音4：3记载撒旦试探基督，要他把石头变成食物。基督受试探的这一个层面相对于以色列人在旷野受到饮水和食物的试验。

第四，耶稣引用《圣经》的话，把他自己的经历与以色列人在旷野受试验的经历相连。在马太福音4：4，耶稣引用申命记8：3的话。马太4：7引用申命记6：16，马太4：10引用申命记6：13。以上每一段旧约经文都出自摩西对以色列人在旷野受试验的描述。耶稣籍著这些他所引述的经文把自己的与以色列民的经历直接相连。

所以我看见马太对基督受试探的记载与摩西原先籍著创世纪2-3章要告诉以色列人的信息是互相关联的。在亚当和以色列人失败的地方，耶稣透过他顺服的作为得胜了。他忠心遵守了神的诫命。因为这样耶稣在路加福音23：43说了那句为人熟知的名言。正如以色列人在旷野受试验是为了预备他们进入迦南的乐园。路加福音23：43记载耶稣在十字架上对那个悔改的强盗说：

「我实在告诉你，今日你要同我在乐园里了。」（路加福音第23章43节）

基督忠心顺服的奖赏就是进入乐园。

所以我们看见新约《圣经》把亚当夏娃受试探和以色列人在旷野受试验与国度奠基时期基督在地上的事工相连。基督是末后的亚当，他在首先的亚当失败的事上得胜了。不但如此，基督在旷野，也就是在当初以色列人失败的地方胜过了试探。为这缘故他可以进入永恒的乐园。

看过了新约《圣经》如何说明基督的第一次降世与摩西所写亚当夏娃的伊甸园记事两者之间的关系。我们现在要进入第二个重点。新约如何把这些原则应用在国度的延续，就是我们现今的世代中？

延续

新约中有几处经文突显了这个主题。我们只来看看其中的两处。第一处是保罗对创世纪这几章经文的讲论。第二处是雅各对这些主题的描述。

保罗

让我们先来看哥林多后书11：3保罗的话：

我只怕你们的心或偏于邪，失去那向基督所存纯一清洁的心，就像蛇用诡诈诱惑了夏娃一样。（哥林多后书第11章3节）

保罗在同一章接下来的经文中表明了他对歌林多人极度的关切，深恐他们随从别的福音。在这里我们看见保罗用夏娃反面的例证，对离弃基督真实的福音这种极端悖逆的行为提出警告。正如摩西用夏娃受试探的故事劝诫以色列人，使他们忠心顺从前往应许地；保罗也用同样的故事警告他那个时代的信徒，叫他们知道跟随基督的人所必须具备的忠心。在国度延续的时期，许多有形教会里的人面临了离弃福音基本真道的危险。教会需要防备这种背道的行为，免得遭遇如同亚当和夏娃一般可怕的下场。

雅各

雅各在解释试验和试探在基督徒生命中所扮演的角色这一个题目上和保罗有类似的观点。雅各书1：12-15这么说：

忍受试探的人是有福的，因为他经过试验以后，必得生命的冠冕，这是主应许给那些爱他之人的。人被试探，不可说：「我是被神试探」；因为神不能被恶试探，他也不试探人。但各人被试探，乃是被自己的私欲牵引诱惑的。私欲既怀了胎，就生出罪来；罪既长成，就生出死来。（雅各书第1章12-15节）

雅各显然是指着创世纪2-3章说的。在1：14，他强调人类的私欲是引诱人犯罪背后的动力。夏娃对分别善恶树的欲望导致她去犯罪。接着，雅各说明那些胜过试探的人必得著生命的冠冕；相反的，犯罪的后果却要生出死来。这生与死的对比，相对于亚当夏娃的故事中生命树的供应与死亡的威胁这些主题。

我们可以把保罗和雅各的教导作一个这样的结论：摩西以亚当夏娃受试探作为借鉴，劝勉在旷野生活中经历试验的以色列人，要他们忠心顺从神。保罗和雅各也同样勉励我们这些在国度延续中经历试炼的人必须向神忠心。基督徒生命中的试炼能显出我们的真性情，预备我们承受永生。靠着神的恩典，我们应该尽心尽力向基督持受忠心，使我们配受永生的赏赐。

看过新约如何把亚当夏娃在伊甸园的故事应用在国度的奠基和延续之后，让我们转移目标来看最后一个阶段；就是基督再来时，救恩成全的时期。

成全

这个主题也同样在新约中多次出现。但我们只简单地来看两处经文。一处在罗马书，另一处在启示录。

罗马书

首先，让我们听听保罗在结束罗马书的时候，怎样描述信徒们的盼望。在罗马书16：20，他说：

赐平安的神快要将撒但践踏在你们脚下。愿我主耶稣基督的恩常和你们同在！（罗马书第16章20节）

保罗用这些话提醒罗马的基督徒，他们有一个极大的盼望，就是基督的再来。但他却回头指向创世纪第三章里的救赎应许。我们曾经在本课稍早的时候讨论过，在创世纪3：15神对蛇说：有一天夏娃的后裔要打破蛇后裔的头。而在这节经文，保罗说：当基督再来的时候，撒旦要被践踏在基督徒的脚下。基督自己要除灭撒旦，和我们的强敌死亡。然后，我们要在得胜和荣耀中与基督一同作王。

启示录

新约另一处连接创世纪2-3章与国度成全的主题是在启示录。约翰在这卷书中多处提到生命树。听听约翰在启示录2：7怎样引述这个主题：

「圣灵向众教会所说的话，凡有耳的，就应当听！得胜的，我必将神乐园中生命树的果子赐给他吃。」（启示录第2章7节）

这里很明显是指着创世纪第三章。我们知道亚当和夏娃从伊甸园被驱逐出境正是因为神不许他们吃生命树上的果子。然而，当基督再来的时候，神要把生命树的果子赐给他的百姓吃。

最后，我们必须提到启示录22：1-2。当约翰往前眺望新世界的时候，他看见了这些景像：

天使又指示我在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，结十二样（或作：回）果子，每月都结果子；树上的叶子乃为医治万民。（启示录第22章1-2节）

新约的观点一目了然。当基督再来成全他的国度的时候，凡信靠基督的人都要承受进入伊甸乐园得福气。撒旦要被践踏在我们的脚下，而我们要吃生命树的果子，在神的新创造中永远活着。

五、总结

从这一课中，我们看到摩西描述亚当夏娃在伊甸园的故事，在以色列人前往应许地的路上帮助他们。他呼召以色列民去追述和倒转伊甸园的事件。这一段信息，在许多方面都与我们今天的情况极为相似。我们听到了摩西向以色列人的呼召，勉励他们前往应许地，就知道我们也必须追述和倒转亚当和夏娃的脚踪。籍著信靠和持守向基督的忠心，我们必能找回失而复得的救恩乐园。

The Primeval History: Paradise Lost and Found

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INTRODUCTION

I suppose that at one time or another everybody loses something. Maybe it's a book. Maybe it's the key to your home. I don't know about you, but when I lose something like that the first thing I do is retrace my steps. At least in my mind, I go backwards in time step-by-step to remember where I put the thing I lost. Then, once I retrace my steps, I carefully reverse what I did wrong. I put the keys on the table where they are supposed to be and the book goes back on the shelf. Retracing and reversing what I did is one of the best ways I know to find something I've lost.

一﹑介绍

我相信每个人一生中或多或少一定有遗失东西的经验。可能是一本书，可能是你家大门的钥匙。我不知道你会是怎么做，当我遗失一样东西的时候，我所作的第一件事就是追溯我经过的每一步路，凭着记忆一步步回想我把它错放在什么地方。一旦追溯找回遗失物以后，我就会小心纠正我所犯的错误，把钥匙放回书桌，书本摆回书架，物归原位。

Now, we have entitled this lesson, "Paradise Lost and Found," and we will focus our attention on Genesis 2:4–3:24, the story of Adam and Eve's sin in the Garden of Eden. We will see that Moses wrote about Adam and Eve losing paradise to encourage Israel to retrace and reverse the steps Adam and Eve took in the Garden of Eden. Only as Israel learned from this story could they hope to find paradise again, and we will see that the encouragement Moses gave to Israel is also God's message for us today. By going back to the steps of Adam and Eve, Christians today can find paradise too.

本课的题目是「失而复得的乐园」。我们要针对创世纪2：4-3：24这段经文来看伊甸园里亚当和夏娃犯罪的故事，以及摩西借着述说亚当和夏娃失乐园的经历来勉励以色列人，使他们追溯、并倒转亚当和夏娃在伊甸园的经历。只有从这故事中学到功课，他们才有可能重得失去的乐园。我们更要看见摩西给以色列人的勉励正是今天神要给我们的信息。借着追溯亚当和夏娃走过的路程。现在的基督徒也能寻回乐园。

Our examination of Genesis 2 and 3 will divide into three parts. First, we will examine the literary structure of this passage. Second, we will focus on the original meaning of these chapters to discern why Moses wrote them as he did to the children of Israel. And third, we will draw attention to modern application by asking how the New Testament guides us toward the proper use of this passage in our lives. Let's begin with the literary structure of our passage.

我们把创世纪2：3-3：24分为三个部份来研读。首先，我们要探讨这段经文的文学结构。其次，我们要针对这些章节的原意来解明摩西为何向以色列民做如此的描述。最后，我们要留心它在现今的应用，看看新约中的教导如何把这段经文恰当的应用在我们的生活中。让我们从这段经文的文学结构开始。

LITERARY STRUCTURE

Although Genesis 2 and 3 is a rather long passage and touches many topics, it actually forms a unified narrative. To understand this passage properly, we need to focus on these two chapters as one literary unit. Our examination of the literary structure in Genesis 2 and 3 will have two main concerns: first, we will gain an overview of the major sections of the passage; and second, we will comment on some of the significant symmetries among these various sections so that we may grasp the heart of what Moses was saying to Israel. Let's begin with an overview of the literary structure of Genesis 2 and 3.

二﹑文学结构

虽然创世记2至3章 的经文较长，并且涉及许多主题，但事实上它却是一个完整的故事。要准确地了解这段经文，我们必须把这两章的经文看为一个文学的单元。我们要从两个主要的重点来探讨创世纪2到3章的文学结构：第一，为这段经文主要的段落理出一个大纲。第二，讨论在不同段落中一些重要的平行经文，是我们能掌握摩西想要向以色列人传达的中心思想。让我们从创世纪2：4到3：24章的文学结构的大纲开始。

Overview

Apart from the brief title that appears in the first half of 2:4, these two chapters divide into four major sections, and these four major sections are indicated primarily by changes in topics and characters. We should walk through these four steps and summarize their basic content.

简介

除了出现在创世纪2章4节前半节，这一个简短的标题之外，这两章经文分成4大段落。这4大段主要是根据主题和主角的转换来区分的。我们要逐一讨论这四个阶段，并简述它们的主要内容。

In Garden

The first dramatic step of our story appears in 2:4-17, where we read that God put Adam in the Garden of Eden. These verses begin with a panoramic view of the Garden of Eden, and as the passage tells us, the whole garden was Adam's splendid place to dwell and to work. Then the concerns of this section narrow down to the creation of Adam and his commission to work within the garden. Adam was given a great privilege by God's grace. He was to keep the garden on God's behalf.

在伊甸园内

故事中第一个戏剧性的阶段出现在2章4-17节。我们看见神把亚当放在伊甸园里。经文告诉我们，这整个园子是一个提供亚当居住和工作的绝佳场所。接着经文的重心就集中在亚当的创造和神所交付他在园子里的工作。靠着神的恩典，亚当被赋予一个极大的特权：替神看管园子。

Condition Enhanced

The second step of our narrative consists of 2:18-25, which we will designate humanity's "condition enhanced." In this material God added even greater blessings to Adam's life. This section begins by introducing a new problem which is noted in 2:18. There, God looked at Adam and said these words:

状况得蒙改进

故事的第二阶段包含2：18-25。我们为它定一个标题：「人类的状况得蒙改进」。这段经文中，神在亚当的生活中加添更大的祝福。2：18经文的开头引出一个新的问题来。在那里神看见亚当就说：

It is not good for the man to be alone. I will make a helper suitable for him (Genesis 2:18).

The rest of 2:18-25 reports how God dealt with this problem. Adam searched for a partner among the animals but in the end God formed a woman and brought her to Adam. In this way, God greatly enhanced the already wonderful creation that he had made for Adam and Eve.

「那人独居不好，我要为他造一个配偶帮助他。」（创世记第2章18节）

接着在2：18-25就记载神如何解决这个问题。亚当在动物当中寻找一个配偶，但最后神造了一个女人，把她带到亚当面前。就是这样，神大大的改进了人类在园子里原已享有的美好生活状况。

Condition Cursed

The third step of our narrative is 3:1-21, which we will call humanity's "condition cursed." This material begins in 3:1 with the introduction of a new topic and character, the tempting serpent. From this point forward, 3:1-21 deals with the serpent's temptation and the results of his temptation. Eve falls prey to the serpent's temptation so that she and Adam eat from the forbidden fruit and fall under divine curses.

状况遭到咒诅

故事的第三阶段在3：1-21，我们称它「人类的状况遭到咒诅」。从3：1开始引进一个新的角色和主题：诱惑人的蛇。从这个起点，3：1-21开始描述有关蛇的诱惑和它造成的后果。夏娃在蛇的引诱下失败了，她和亚当一起吃了禁果，因此就落在神的咒诅之下。

Out of Garden

The fourth element in the overarching structure of this passage is 3:22-24 which we have entitled humanity "out of the garden." This section is marked by another significant shift in topic. We find God speaking about the problem of the Tree of Life. In 3:22 we read these words:

放逐伊甸园外

第四个要素出现在3：22-24这段概括性结构的经文。我们称它为「被放逐园外的人类」。这段经文是另一次主题的转换。我们发现神提到有关生命树的问题。3：22说：

The man…must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever (Genesis 3:22).

To deal with the potential problem of Adam eating from this tree, God drove Adam from the garden and placed cherubim and a flaming sword to guard the entrance to Eden. From that point on, human beings would no longer have access to the Garden of Eden apart from a direct intervention by God.

「（那人）…；现在恐怕他伸手又摘生命树的果子吃，就永远活著。」（创世记第3章22节）

为了防范亚当去吃生命树的果子可能引起的难题，神把亚当赶出园外，并且设立和发火焰的剑守住伊甸园的入口。从那时起，除非神的直接介入，人类再也不能进入伊甸园。

Symmetry

With the four major divisions of this passage in mind, we may now look more closely at Genesis 2 and 3 to see the dramatic symmetry that this passage displays. By juxtaposing different elements in these sections, Moses revealed the central concerns of his narrative. To explore the symmetries of this narrative, we will look first at the balance which exists between the beginning and ending of our narrative, and then we will look at the symmetry of the two middle portions of the story. Let's look first at the beginning and ending of this passage.

对称性

先把这段经文的四大分段存记在心，现在我们可以更仔细来看创世纪2：4-3：24这段经文，研究一下它所呈现出来的戏剧性的对称。摩西籍着在这些段落中不同要素的并列对照，来表明他故事里的主要关注点。在探讨此段经文的对称性的时候，我们要先看开头与结尾两段叙述之间的平衡，然后再看两段中间部分的经文中彼此的对称。让我们首先来看这段经文的开头和结尾。

Beginning and Ending

As we will see, Genesis 2:4-17 and 3:22-24 stand in sharp contrast with each other in at least three important ways.

开头与结尾两段

我们发现创世纪2：4-17和3：22-24这两段经文，至少在三个重要的方面呈现出强烈的对比。

The first contrast is in location. The account begins in 2:7 with God placing Adam within the paradise garden. Adam lived and worked in a place full of divine blessings. Wonderful vegetation, life-giving water, precious metals and stones surrounded him on every side. By contrast, the narrative ends in 3:24 with God expelling Adam and Eve from the garden. This geographical contrast makes it clear that the most desirable place for human beings to be on earth was in the Garden of Eden.

第一个对比是地点。在2：8故事一开始，神把亚当放在乐园中。使他在一个充满了神祝福的地方生活和工作。有美好的菜蔬，供应生命需要的河水，金银宝石在四面环绕。相对的，到了3：24故事结束的时候，神把亚当和夏娃赶出乐园外。这个地理环境上的对比清楚的表明出人类生活在地上最理想的地方是在伊甸园里面。

A second difference in the focus in each section is on the special trees of the garden. Although 2:4-17 mentions two trees, the Tree of Life and the Tree of the Knowledge of Good and Evil, by the time we come to 2:17 attention moves just to the one tree, the Tree of Knowledge. This tree held the power to give human beings the experiential knowledge of goodness and sin. It could open their eyes to see things they had not seen before.

第二个区别是这两段经文的中心：就是园里特别的树。在2：4b-17提到两棵树：生命树和分别善恶的树。但是到了2：16重心就移到其中的一棵，就是分别善恶的树。这棵树具有给人类在经验上分别善恶的能力；可以开他们的眼睛，使他们看见前所未见的事。

By contrast, at the end of the narrative in 3:22-24 God was no longer concerned with the Tree of the Knowledge of Good and Evil, but exclusively with the Tree of Life. This tree had the power to give human beings eternal life. But God banished Adam and denied access to this tree. This contrast made it clear that the free access humanity once had to the garden and all of the blessings that were there had been lost until God decreed otherwise.

相对的，在3：22-24故事结尾的描述中，神不再关注那可分别善恶的树，却单单提到生命树。这棵树具有给人永远生命的能力。但是神却驱逐亚当，不许他靠近这棵树。这个对比清楚的表明人类已经失去了曾经拥有住在园里往来的自由、享受各样福气的权利，直到神定意恢复的时候。

A third difference between the beginning and ending of our narrative is in humanity's commission. In 2:15 the first step reports that God commissioned Adam to blessed work in the garden with no pain and no difficulty. In 3:23, however, God banished Adam and Eve from the garden and condemned them to difficult toil outside the garden. This contrast also provides an essential perspective on the story. Not only did humanity lose the wonder of life in Eden, we were also condemned to difficulty so long as we remained away from the garden.

这故事开头和结尾的第三个区别在于神给人类的使命。在2：8首先看见神任命亚当在园里做蒙福的工作，没有痛苦，也没有困难。而在3：23，神把亚当和夏娃赶出园外，并惩罚他们在园外做繁重体力的工作。这个对比为这段故事提出一个主要的观点。人类不但失去了伊甸园里美妙的生活，并且被判定只要一天活在乐园外面就必定会有困难重担。

These three contrasts between the opening and closing sections of Genesis 2 and 3 draw our attention to some of the most vital aspects of this narrative. Moses wrote about a major shift in the human condition that took place in primeval times. God originally ordained that human beings should dwell in his garden, but Adam and Eve's sin bound them to difficulty and trouble, and separated them from the tree that gives eternal life. Now, as we will see, this set of contrasts spoke directly to the situation in which the Israelites found themselves as Moses led them toward the Promised Land. The Israelites had been far from Eden as they suffered under the cruelty of slavery in Egypt. They needed to regain the blessings which God provided in Eden.

创世纪2-3章开头和结尾的两段经文之间的这三个对比，提醒我们注意这个故事里一些很重要的层面。摩西记载在远古的时代，人类的状况出现了一个重大的转折。神原本定意要人类住在乐园里。但因为亚当和夏娃所犯的罪使他们陷入困难和重担里面，远离了赐人永生的生命树。我们看见这些对比正好说明了摩西带领以色列人前往应许地的时候他们的处境。以色列人远离伊甸园，在埃及地承受严酷的奴仆生活。他们非常需要重新得著神在伊甸园所赐的祝福。

Middle Portions

With the contrasting symmetries of the outer portions of the story in mind, we should turn our attention to the middle portions of the story, 2:18-25 and 3:1-21. These two inner steps fill in the gap between the beginning and ending and they form their own set of contrasting symmetries in at least three ways.

两段中间部分

明白了故事外围部分的首尾两段之间的对应以后，我们要把注意力转移到故事中间部分的两个段落（2：18-25和3：1-21）。这中间的两段填补了开头和结尾之间的间隔，并且它们也至少在三方面各自形成不同的对比。

One contrast focuses on humanity's relationship with God. In the second step we see a harmonious relationship between Adam and God. In 2:18 God expressed concern for Adam and brought Adam a perfect partner in Eve. The picture here is that of God and the human race in intimacy and at peace. Yet, in the third portion of the narrative disharmony replaces the initial harmony between God and the human race. Adam and Eve disobeyed God's command and in 3:8 they hid from God's approach, and God spoke angrily against Adam and Eve.

一个对比针对人与神的关系。在第二个阶段里我们看见亚当与神之间是一种和谐的关系。2：18神表达他对亚当的关怀，赐给他一个完美的配偶夏娃。从这里让我们看到一幅神人之间亲密而和谐的图画。然而在第三部分的叙述中，不和谐却取代了神人之间原本的和谐。亚当和夏娃违背了神的命令。3：8说：「他躲避耶和华」。神也生气的责问亚当和夏娃。

A second contrast exists in human relationships. In the second step of 2:18-25 Adam and Eve were in perfect bliss. In 2:23 Adam broke forth with the first love poem in the Bible saying that Eve was "bone of my bones, and flesh of my flesh" and they lived together naked and without shame. By contrast, however, in 3:16 God pronounced a curse on this relationship declaring that strife would persist between the man and woman. The woman would desire her husband and he would rule over her. These words revealed that the sin of Adam and Eve not only disrupted their relationship with God but with each other as well. And from that point forward, human relationships have been characterized by difficulty and struggle.

第二个对比在于人与人的关系上。在2：18-25这第二阶段，亚当和夏娃生活在一个完美幸福的光景里。在2：23亚当谱写了《圣经》中第一首爱情诗；他说夏娃是「我骨中的骨，肉中的肉」。他们生活在一起赤身露体并不羞耻，然而，相反的，在3：16神却对这种关系宣告了一个咒诅，说：男人和女人将要不断的彼此争战；女人要恋慕她的丈夫，丈夫要管辖她。这些话说明了亚当和夏娃的罪不仅破坏了他们与神之间的关系。也破坏了彼此的关系。从那时开始，人类的关系就一直存着困难和争斗。

A third contrast appears in humanity's relationship with evil. In the second step, evil is absent from the story. Adam and Eve were entirely innocent and separated from the power of evil. But by the third section, humanity had fallen prey to the serpent and was locked into a long-term struggle with evil. In 3:15 God promised that Eve's seed would one day overcome the serpent, but no immediate victory was offered to Adam and Eve.

第三个对比表明在人与邪恶的关系上。在第二阶段的故事中，邪恶是不存在的。亚当与夏娃纯洁无暇，远离邪恶的势力。然而到了第三个阶段，人类却落为蛇的掠物，开始长期活在与邪恶争战的状态中。虽然在3：15，神应许夏娃的后裔有一天要打败这蛇，但他却没有让亚当和夏娃立刻就得胜。

These contrasts between the second and third portions of the narrative help us see a number of concerns which Moses had as he wrote this narrative. Moses wrote about Adam and Eve in ways that connected to Israel's experience. Sin continued to wreak havoc in Israel's life. It damaged the peoples' relationship with God and with each other, and more than this, every day of hardship they endured reminded Moses and Israel that just like Adam and Eve they had to wait for the time when God would finally give victory over evil to his people.

第二和第三阶段的这些对比帮助我们了解摩西的著述中几个主要关注点。摩西描述亚当夏娃的方式与以色列人的经历息息相关。他们的生活渐渐被罪侵蚀毁坏，使得神与人之间和人类彼此之间的关系遭到破坏。不但如此，摩西和以色列人知道他们每一天都必须像亚当和夏娃一样仰望等候，直到神带领他的百姓胜过罪恶的时候。

With the literary structure of this material in mind, we are able to delve into the original meaning of this passage. Why did Moses write this account of humanity's expulsion from God's garden? What message was he conveying to the nation of Israel as he led them toward the Promised Land?

了解这些资料中的文学结构以后，我们可以进一步探讨这段经文的原意。为何摩西要记载这段人类被赶出伊甸园的经过？正当他带领以色列民前往应许之地的时候，这段记载要向他们传达一个什么信息？

ORIGINAL MEANING

Now, to be sure, on a very basic level, Moses wrote this narrative to teach some general theological themes to the Israelites whom he led. He told them a lot about the origin, the nature and the results of sin in the world and these were very important themes. Yet, as we saw in the previous lesson, Moses did not write his primeval history simply to inform Israel about such general historical and theological issues. Instead, like many other ancient writers, Moses wrote his primeval history to give his people practical instruction about current religious and social programs, mainly in this case, leaving Egypt and going to Canaan.

三、原本意义

我们可以确定摩西写这段经文基本的目的，必定是用来教导他所带领的以色列人一些基本的神学课题。他告诉他们许多有关罪在世上的起源，性质和造成的后果。这些都是重要课题。然而正如我们曾经在前一课探讨过的。摩西写作太古史的目的不但是要告诉以色列人一段历史和神学问题。就象远古时代许多其它的作者一样，摩西写这段太古史。是要为以色列人出埃及入迦南这个当前的宗教和社会计划提供实际的教导。

To see how Moses connected the primeval Garden of Eden and Israel's conquest of Canaan, we will look at three ways elements of his story: first, Moses' portrait of the Garden of Eden; second, his focus on the requirement of loyalty from Adam and Eve, and third, his depiction of the curses placed on Adam and Eve. Let's look first at Moses' description of the Garden of Eden.

我们要从故事中三方面的要素来探讨摩西如何连接远古的伊甸园记事和以色列人征服迦南这两件事。第一，摩西对伊甸园的描述；第二，他著重对亚当和夏娃顺服的要求；第三，他描述亚当和夏娃所受的咒诅。首先来看摩西如何描写伊甸园。

Garden

Moses' description of the garden is so complex that many of our modern questions about Eden will always remain unanswered. Yet, it is possible for us to grasp the central concerns in Moses' presentation. As we will see, Moses described the Garden of Eden in ways that identified Eden with the Promised Land. From Moses' perspective, the land to which he was leading Israel in his day was actually the location of the primeval land called Eden.

园子

摩西对伊甸园的描述极为复杂。以至我们今天提出的许多有关伊甸园的问题也许永远没有答案。虽然如此，我们仍有可能掌握摩西所要表达的中心思想。摩西对伊甸园所作的描述使我们可以认定伊甸园就是应许之地。根据摩西的观点，当时他要带领以色列人进去的那地方正是昔日称为伊甸园的所在。

Many aspects of Genesis 2 and 3 make it clear that Moses wanted Israel to connect Canaan with the land of Eden, but two features of his account are particularly important: first, the identity of Eden; and second, the holiness of Eden. Let's look first at the identity of Eden.

创世纪2-3章里许多方面的描述都表明了摩西盼望以色列人知道迦南地和伊甸园的关联。其中有两个特别重要的特色：第一个是伊甸园的确实地点；第二个是伊甸园的神圣本质。让我们先来看伊甸园的确实地点。

Identity

In Genesis 2:10-14 we read these words:

确实地点

创世纪2：10-14说：

A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold… The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Asshur. And the fourth river is the Euphrates (Genesis 2:10-14).

Moses wrote that a single river flowed from Eden and divided into four headwaters. These headwaters were the Pishon, Gihon, the Tigris and Euphrates Rivers. One central river in Eden fed into these four rivers. It was their central source.

有河从伊甸流出来，滋润那园子，从那里分为四道：第一道名叫比逊，就是环绕哈腓拉全地的。在那里有金子， 并且那地的金子是好的；在那里又有珍珠和红玛瑙。第二道河名叫基训，就是环绕古实全地的。第三道河名叫底格里斯，流在亚述的东边。第四道河就是伯拉大河。（创世纪第2章10-14节）

摩西在此处也描写有一条河从伊甸园流出来，分成四道河。这四道河就是比逊、基训、底格里斯和幼法拉底河。这条从伊甸流出来分为四道的主河，是这四道支流的源头。

Now, as we explore Moses' description here, we must always remember that many geographical changes have taken place throughout our planet's history, since the beginning of the world. Even in Moses' day there was no longer a single river which fed these four headwaters. The Scriptures teach that this central source of water will appear only in the end of time. Yet, Moses' reference to the four rivers which were fed by this central source gives us an approximate picture of where he believed Eden had been located.

在研究摩西这些描述的时候，我们必须记得自从创世纪以来，我们的地球经历过许多地形上的变化。即使是在摩西时代也已经找不到一条分为四道支流的大河。根据《圣经》的教导，这条众水源头的大河只有等到末日的时候才会重现出来。但是摩西对这个由一中心源头分成为四道河的记述给了我们一幅他所认为的伊甸园所在的大略图画。

We can identify the Tigris and Euphrates mentioned in 2:14 with the region of the modern day Tigris and Euphrates rivers. The fact that Genesis refers to these rivers has suggested to most modern interpreters that Genesis agrees with Babylonian mythology that Eden was in the region of Mesopotamia. In the Babylonian language, Edin means "a plain," or "open flatland," a term well suited for the lower Tigris-Euphrates region. In Hebrew, however, eden does not mean "a plain"; it means "a pleasant or delightful place." So, Moses was not using the Babylonian word at all. He used a Hebrew word that sounded like the Babylonian word for Eden, but his concept of this place was not the same. In fact, the account of Genesis explicitly states that Eden was not limited to Mesopotamia. As we saw in Genesis 2:10, the Tigris and Euphrates flowed from a greater river which was located in Eden. We read in verse 10:

我们可以确定2：13，14提到的底格里斯河和幼法拉底河就是今天的两河流域地区。因为创世纪提到这两条河使得今天大多数解经家以为创世纪和巴比伦神话中的伊甸同样都是位于米索波大米地带。在巴比伦文字中「伊甸」的意思是一处平原或开阔的平地。这个字用来形容底格里斯河和幼法拉底河的下游地区是很合适的。但是希伯来文的「伊甸」并不是平原的意思，而是一个令人愉快或欢喜的地方。所以，摩西根本不是用这个巴比伦的字，他所用的是一个与巴比伦文伊甸发音相近的希伯来文，但他对这个地方的观念却不相同。事实上，创世纪的记载很明确的提到伊甸并不在米索波大米。从创世纪2：10，我们看见底格里斯河和幼法拉底河是从伊甸的一条更大的河流出来的。

A river watering the garden flowed from Eden; from there it was separated into four headwaters (Genesis 2:10).

This passage teaches that the river of Eden fed the Tigris and Euphrates, not that Eden was limited to the Tigris-Euphrates region. Moses mentioned the Tigris and Euphrates to provide a general orientation toward the eastern most extent of Eden. The great rivers in the east marked the eastern boundary region of Eden.

有河从伊甸流出来，滋润那园子，从那里分为四道。（创世纪第2章10节）

这节经文说到伊甸的大河流入底格里斯河和幼法拉底河，而不是说伊甸座落在底格里斯河和幼法拉底河流域。摩西提到底格里斯河和幼法拉底河是为了界定一个大致的方位，指明伊甸园尽东的边界。东边的两条大河就是伊甸园东界的指标。

This outlook is confirmed by the locations of the other rivers mentioned in Genesis 2. In 2:11, 13, Moses mentioned another pair of rivers. He wrote that the river of Eden fed the Pishon, which winds through the Havilah, and it also fed the Gihon, which winds through the entire land of Cush. In the Old Testament the lands of Havilah and Cush are often associated with the region of Egypt. We cannot be sure precisely how Moses understood these rivers in relation to the great river Nile, but it is safe to say that he pointed to the region of northern Egypt as the western border of Eden.

这个看法可以从创世纪2章提到的另外几条河的位置得到证实。在2：11和13节摩西提到另外两条河。他说伊甸的大河流入比逊，就是环绕哈腓拉全地的；也流入基训，就是环绕古实全地的。在旧约中，哈腓拉和古实通常指的是埃及一带的地区。我们不能确实知道摩西如何理解这两条河与尼罗大河的关系。但是可以确定地说，他指出埃及北部地区是伊甸的西部边界。

So we can see in Moses' outlook Eden was no small place. It was a large area extending from the Tigris-Euphrates to the border of Egypt — nearly all of the region we now call the Fertile Crescent. Within this pleasant place was a special garden, the Garden of Eden, the centerpiece of the large territory of Eden.

所以我们知道在摩西的观念中，伊甸不是一个小地方。而是一大片从底格里斯河和幼法拉底河延伸到今天的土耳其南部和埃及的边界。几乎涵盖了我们今日称为肥沃月弯形的全部地区。伊甸园就是在这个令人喜悦的地方，是整个大伊甸区的中心点。

At first Moses' identification of Eden with the Fertile Crescent may not seem very important. But in reality, it is critical to understanding the significance of Eden for Israel as Moses wrote the book of Genesis. Elsewhere in the book of Genesis, Moses referred back to Genesis 2 to teach Israel that the land of Eden, the Fertile Crescent, was the land God promised to Israel, the land to which he was taking them. This perspective became especially clear when God spoke to Abraham in Genesis 15:18. Listen to the way God described the borders of the Promised Land in this passage.

咋听之下摩西确认伊甸就是肥沃月弯形地区似乎不那么重要。其实，摩西在写作创世纪的时候，为了使以色列人明白伊甸园的意义，这一点是极具关键性的。在创世纪别处的经文中摩西引述创世纪第二章告诉以色列人说这称为肥沃月弯形的伊甸地就是神应许赐给以色列人的，也就是摩西正要带领他们前去的地方。这个观点到了创世纪15：18，从神向亚伯拉罕所说的话中就更清楚地浮现出来了。听听在这节经文中神怎样描述应许地的边界。

On that day the Lord made a covenant with Abram and said, "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates" (Genesis 15:18).

当那日，耶和华与亚伯兰立约，说：「我已赐给你的后裔，从埃及河直到伯拉大河之地」。（创世纪第15章18节）

We see here on the one hand that God promised Abraham that his land would extend to the Tigris-Euphrates region, and it would also reach to "the river of Egypt." Many interpreters have suggested that "the river of Egypt" may not refer not to the Nile itself, but to a smaller river in the Sinai border region of Egypt. In all events, it is evident that this verse alludes to the geographical boundaries of Eden as they appear in Genesis 2. This allusion to Genesis 2 makes it clear that Moses believed God had promised Abraham and his descendants the land that was once known as the land of Eden. From Moses' point of view, as Israel moved toward Canaan, they actually moved toward the location of the primeval land of Eden.

在这里我们看见神应许赐给亚伯拉罕的地，一边延伸到底格里斯河和幼法拉底河地区，另一边直达埃及河。许多解经家认为埃及河可能不是指尼罗河本身，而是指位于埃及西乃半岛边界一条较小的河流。无论如何，这节经文说明了创世纪2章所记伊甸园四围地形的界限。从引述创世纪2章这点也清楚地看出摩西相信神应许将这片从前称为伊甸的地赐给亚伯拉罕和他的后裔。摩西刻意向他的读者指明伊甸的确实所在。他教导他们说伊甸园的确是坐落在神应许赐给以色列人列祖的地区。摩西所描述的伊甸不是一个遥远陌生之地，而是在他所要带领以色列人前往的那块土地上。从摩西的观点，以色列人前往迦南地事实上就是前往远古伊甸地的所在。

In order to highlight the importance of Israel going to Eden, Moses stressed the holy character of that place. He pointed to the holiness of Eden to teach Israel that the Promised Land to which he was leading them was the place where they could receive the blessing of entering into the special presence of God.

为了显明以色列人前往伊甸的重要性，摩西必须强调神最初安顿亚当和夏娃那地方的神圣特质。他点明伊甸的神圣本质，为要叫以色列人知道他们正要前往的应许地是一个可以承受祝福，享受神特别同在的地方。

Holiness

The primary way in which Moses conveyed the holiness of Eden was to describe it in terms that he also used to describe the tabernacle. Although God is omnipresent, and lives in every place in a general sense, Moses built a tabernacle where God came in a special way to meet with his people, and at this tabernacle God would display his presence, give his law, receive the worship of his people and bless them with his favor. So, when Moses depicted the Garden of Eden in terms which he also used to describe the tabernacle, he revealed that Eden, and thus Canaan, was the place of God's special presence on earth. There, Israel could receive the great blessings of God.

神圣本质

摩西形容伊甸是一个神圣的地方，所用的词汇可以同样应用在旷野中所造的会幕上。虽然神全在的属性使它可以临在任何一处地方，摩西却建造一个会幕，使神可以在那里以一种特别的方式临到他的百姓当中与他们相会。神要从会幕中显明他的同在，赐下他的律法，接受他百姓的敬拜，赐福给他们。因此，当摩西用形容会幕的用词来描述伊甸园的时候，他就是表明伊甸，也就是迦南，是神在地上神圣同在的地方。在那里，以色列人可以承受从神而来极大的福气。

At least seven aspects of Eden indicate that it was a holy place of God's special presence, much like the tabernacle. First, in 3:8 Moses used a special expression when he said that God "was walking in the garden." The Hebrew expression translated "walking" is mit halek. This terminology is significant because it is one of the special ways in which Moses described God's presence at the tabernacle in Leviticus 26:12 and other passages.

至少有七个方面显明出伊甸与会幕一样，是神特别同在的神圣地方。第一，在3：8摩西选用一个特别的词汇来描写神「在园中行走」。行走这个词是从希伯来文「מִתְהַלֵּךְ（mitehalléike） 」翻译过来的，这个字具有特殊的含义，因为摩西在利未记26：11，12和其它的经文中特别用这个字来描写神在会幕中的同在。

Second, in 2:9 we read about the Tree of Life as a central feature of the Garden of Eden. This sacramental tree held the power to give eternal life to those who ate from it. Although the Bible does not say this explicitly, recent archaeological research has noted that many sites in the ancient world had stylized images of the Tree of Life in sacred places. This evidence strongly suggests that the menorah, the seven-pronged lampstand of Moses' tabernacle, was most likely a stylized representation of the Tree of Life. In this way, the Garden of Eden is shown to be the original holy place on earth.

第二，2：9提到的生命树是伊甸园的中心主题。这课含有表征意义的树具有一种能力可以赐永生给一切吃的人。虽然《圣经》并没有清楚的这么说，但根据最近考古学的研究，在许多古文明圣地的遗址都有这种表征生命树的雕像。这个证据大大的支持一种看法，就是摩西会幕中那个有七叉尖的灯台很有可能就是象征生命树的表记。根据这个观点，伊甸园就是地上的原始圣地。

A third way in which Moses noted the holiness of Eden was his focus on gold and onyx in the region. In 2:12 we learn that gold and onyx were bountiful in the region of Eden. As we might expect, Exodus 25–40 mention gold and onyx as important parts of the tabernacle construction.

摩西提到伊甸神圣性质的第三点是他把焦点指向这个地区的金子和玛瑙。从2：12，13我们看见伊甸地区盛产金子和玛瑙。而正如所料，在出埃及记25-40章里面提到金子和玛瑙在建造会幕时占了很重要的分量。

A fourth connection between the Garden of Eden and the tabernacle is the presence of cherubim or angels. According to 3:24 God placed cherubim in the Garden of Eden to guard against access to the Tree of Life. In a similar way, cherubim appear throughout the decorations of the tabernacle in passages such as Exodus 25:18 and 37:9. These cherubim reminded Israel not only of the angels in heaven but also the angels guarding the holy place in Eden.

第四样伊甸园和会幕之间的关连是基路伯或天使。在3：24，神设立基路伯把守生命树的道路。同样的，在会幕设计上也处处可见例如出埃及记25：18和37：9。这些基路伯不但提醒以色列人有关天上的天使，也让他们想起在伊甸圣地上的天使。

Fifth, we read in 3:24 that the entrance of Eden was "in the east," that is, on the eastern side. This fact may seem insignificant until we realize that according to Exodus 27:13 and a number of other passages, the main entrance for the tabernacle was also on the eastern side. This was the case with most temples in the Ancient Near East. Once again, Eden is shown to be a holy dwelling of God.

第五，我们从3：24看到伊甸园的入口在东边。这个事实好像没有什么特别的意义，直到我们注意到出埃及记27：13和其它的经文中所记的会幕大门和许多古代近东的神殿入口都是造在东边。这个事实再以一次显明伊甸是上帝神圣的居所。

Sixth, Moses spoke of Adam's service in Eden with language that he used elsewhere for Levitical service in the tabernacle. In 2:15 Moses described Adam's responsibility in the garden in this way:

第六，摩西描述亚当在伊甸园中工作所使用的语言，也在另一处地方用来形容利未人在会幕中的服事。摩西在2：15描写亚当在园中的职责，说：

[God] put him in the Garden of Eden to work it and take care of it (Genesis 2:15).

These terms also appear together in Numbers 3:7-8 and 8:26. There, Moses described the work of the Levites in the tabernacle using the same expressions. Adam and Eve served as priests in the Garden of Eden.

［耶和华］将那人安置在伊甸园，使他修理看守。（创世记第2章15节）

同一组词汇也出现在民数记3：7-8；8：26和其它的经节。摩西用这些字眼来描写利未人在会幕中的服事工作。而亚当和夏娃在伊甸园里所担任的就是祭司的职份。

Seventh, it is significant that the formation of the Garden of Eden took place after the six days of creation. As we saw in the preceding lesson, the six days of creation climaxed in God's Sabbath observance in Genesis 2:1-3. Interestingly enough, according to Exodus 24:16 and following, Moses spent six days on the mountain with God, and God gave him the instructions to build the tabernacle on the seventh day.

第七，伊甸园出现在六日创造之后是有特别的意义的。我们在前一课看到创世纪2：1-3记载六日的创造在神的安息日达到最高峰。有趣的是，在出埃及记24：16，摩西与神同在山上有六天的时间，然后在第七天神给了他建造会幕的指示。

These seven features of Eden show that Moses considered the Garden of Eden to be a holy place much like the tabernacle. It was the location of God's special presence in the world. To be near that place was to near the blessings of God.

以上，有关伊甸的七个特征显明出来摩西认为伊甸园就象会幕一样是圣地，是一个神在地上特别同在的地方。靠近这个地方就是靠近神的祝福。

As we have already seen, Moses believed that Canaan was the location of Eden. As a result, in focusing on the holy character of Eden, Moses was also drawing attention to the holy character of Canaan. To be near Canaan was to be near the place God ordained from the beginning as his holy dwelling. One of the best passages for seeing Moses' teaching about this future holy place is Deuteronomy 12:10-11. There he wrote these words:

我们在前面谈过，摩西相信迦南地就是伊甸的所在。所以当他强调伊甸的神圣特质的时候，也就是强调迦南地的神圣特质。靠近迦南地就是靠近神从起初就预定要作为他神圣的居所。在摩西教导有关未来敬拜的地方最清楚的经文是申命记12：10-11。他在那里说到：

You will cross the Jordan and settle in the land the Lord your God is giving you as an inheritance, and he will give you rest from all your enemies around you so that you will live in safety. Then to the place the Lord your God will choose as a dwelling for his Name — there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the Lord (Deuteronomy 12:10-11).

「但你们过了约但河，得以住在耶和华你们神使你们承受为业之地，又使你们太平，不被四围的一切仇敌扰乱，安然居住。那时要将我所吩咐你们的燔祭、平安祭、十分取一之物，和手中的举祭，并向耶和华许愿献的一切美祭，都奉到耶和华你们神所选择要立为他名的居所。」（申命记第12章10-11节）

This passage reveals that one of the central features of Moses' vision of the land of Canaan. He emphasized that one day Canaan would be the location of the permanent dwelling for the presence of God, the temple for Yahweh.

这段经文显明了摩西异象中迦南地的一个中心特质。他强调迦南地有一天要成为神与人同在的永久居所，就是耶和华的殿。

To be sure, the land of Canaan in Moses' day was a mere shadow of what Eden had originally been. Even when Solomon built the temple in Jerusalem, the Promised Land was still not entirely redeemed from sin nor restored to its original perfection. Yet, as Moses wrote about the holiness of Eden, he held before the Israelites the vision of what their land could be one day. To reach the Promised Land was to move into the vicinity of Eden, the place of God's holy presence on earth. Just as God placed Adam and Eve in the wonderful temple garden in the beginning, God was now bringing Israel to Canaan, and once they dwelled in that land, the nation would begin to experience the blessings of living in the special presence of God.

当然，摩西时代的迦南地只不过是当初伊甸园的影子，即使到了所罗门在耶路撒冷建造圣殿的时候，这应许地也还未能完全从罪恶当中赎出来，恢复起初完美的光景。然而，摩西却描述伊甸的神圣本质，把这地未来要达到的景象呈现在以色列人面前。抵达迦南地就是进入伊甸境内。那是神在地上一个特别的，神圣同在的地方。正如当初神把亚当和夏娃安置在奇妙的神殿园子里，他现在正在带领以色列人前往迦南。等他们在那地定居的时候，以色列民就要开始经历与神特别同在的福气。

Now that we have seen how Moses set forth Adam and Eve's blessings in Eden as a prototype of the grace that awaited Israel in the Promised Land, we are in a position to look at a second topic in Genesis 2 and 3: God's test of Adam and Eve's loyalty. This motif plays a crucial role in Moses' presentation.

在看过摩西如何以亚当和夏娃在伊甸园所享有的福气，作为神要在应许之地向以色列人施恩的典范之后，我们现在要进入创世纪2-3章的第二个主题：神要考验亚当和夏娃的忠贞。这个主题在他的陈述中具有一个关键性的角色。

Loyalty

The theme of loyalty was crucial to Moses' story about Eden. Although Eden was a place of tremendous blessing, it was also the location that required moral responsibility. Moses emphasized this fact because he wanted the Israelites to remember that the Promised Land to which they were going also required Israel to be loyal to God's commands.

忠心

忠贞这个主题在摩西描述伊甸的故事中是非常重要的。虽然伊甸是个享有极大福分之地，却也是一个承担道德责任的地方。摩西强调这一点，为了要以色列人记得在所要去的应许地上，他们也必须忠于神的诫命。

To understand why Moses emphasized this theme, we need to explore two issues: the requirement of loyalty in the Garden of Eden, and the requirement of loyalty in Canaan. Let's look first at the loyalty God expected of Adam and Eve in the Garden of Eden.

要明白摩西强调这个主题的原因，我们必须探讨两个问题：在伊甸园里忠贞的要求。在迦南地忠贞的要求。让我们先来看在伊甸园，神所要求亚当和夏娃的忠心。

In Eden

The motif of loyalty in the garden appears very early in Genesis 2 and it reappears time and again throughout chapters 2 and 3, and in many respects, it is the central theme of these chapters. Listen to the way God challenged Adam to fidelity in Genesis 2:16-17:

在伊甸园

在伊甸园，忠贞这个主题很早就出现在创世纪第二章，并且在第二和第三章里面一再的重复出现。从许多方面来看，这是两章经文的中心主题。我们来看看神如何要求亚当的忠诚。创世纪2：16-17说：

You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die (Genesis 2:16-17).

「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！」（创世纪第2章16-17节）

Now, it is not altogether clear why God restricted our first parents from this particular tree; after all, knowing good and evil is prized in other parts of Scripture. Yet, despite this uncertainty, it is clear that God was testing Adam and Eve to see if they would be loyal to him. If Adam and Eve were obedient, they would receive even greater blessings from God. But if they proved defiant, they would suffer God's judgment. Eden was a holy place and the people living there had to be holy as well.

我们不能完全明白神为什么禁止我们的先祖吃这棵树上的果子。因为我们从别处的经文看到，能分别善恶是极可贵的。即使有这一个不明确的地方，我们却很清楚知道神是在考验亚当和夏娃，要看看他们愿不愿意忠心顺从他。亚当和夏娃若顺从神，就从神得到更多的祝福。若是悖逆神就要承受神的审判。伊甸是圣洁之地，住在其中的人也必须圣洁。

In Canaan

By focusing on the test of loyalty in the Garden of Eden, Moses stressed a parallel requirement of loyalty for the Israelites whom he led toward the Promised Land. As Moses led Israel toward the Promised Land, he frequently warned them that God required them to be faithful to him. Moses succinctly summarized his teaching on this matter in the eighth chapter of Deuteronomy. We read these words in Deuteronomy 8:1:

在迦南地

看了摩西专注的描述伊甸园里忠贞的考验，又发现他极力的要求这些他所带领前往应许地的以色列人也必须具备对等的忠贞。这时我们才能掌握这事件的真正意义。摩西在带领以色列人前往应许地途中不断的警告他们在所要去的地方必须忠心顺服神。有关这件事的教导，摩西在申命记第八章做了一个简明扼要的陈述。第八章一开头就说：

Be careful to follow every command I am giving you today, so that you may live and increase and may enter and possess the land that the Lord promised on oath to your forefathers (Deuteronomy 8:1).

我今日所吩咐的一切诫命，你们要谨守遵行，好叫你们存活，人数增多，且进去得耶和华向你们列祖起誓应许的那地。（申命记第8章1节）

From this passage it is clear that God required Israel to be loyal to him in order that they might enter and possess the land of Canaan. In fact, all through the wilderness wanderings of the nation, God tested the Israelites to teach them how to be holy. In Deuteronomy 8:2 we read these words:

这节经文很清楚地说明神要求以色列人必须向他忠心才能进入并占领迦南地。事实上，在整个旷野漂流期间，神是籍著各样的考验来教导以色列如何成为圣洁。申命记8：2说：

Remember how the Lord your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands (Deuteronomy 8:2).

你也要记念耶和华你的神在旷野引导你这四十年，是要苦炼你，试验你，要知道你心内如何，肯守他的诫命不肯。（申命记第8章2节）

Beyond this, Moses also made it clear that once the nation of Israel came to the holy land they had to remain loyal to God or they would lose this privilege. Listen to the way he put it in Deuteronomy 8:10-20:

摩西更进一步明确地指出等以色列人到了圣地以后，若不能持守对神的忠心，他们必要失去特权。听听他在申命记8：10-20怎么说：

When you have eaten and are satisfied, praise the Lord your God for the good land he has given you. Be careful that you do not forget the Lord your God, failing to observe his commands, his laws and his decrees that I am giving you this day… If you ever forget the Lord your God and follow other gods and worship and bow down to them, I testify against you today that you will surely be destroyed. Like the nations the Lord destroyed before you, so you will be destroyed for not obeying the Lord your God (Deuteronomy 8:10-20).

你吃得饱足，就要称颂耶和华你的神，因他将那美地赐给你了。你要谨慎，免得忘记耶和华你的神，不守他的诫命、典章、律例，就是我今日所吩咐你的；……你若忘记耶和华你的神，随从别神，事奉敬拜，你们必定灭亡；这是我今日警戒你们的。耶和华在你们面前怎样使列国的民灭亡，你们也必照样灭亡，因为你们不听从耶和华你们神的话。（申命记第8章10-20节）

Moses knew that the Israelites were prone to rebel against God's commands, just like Adam and Eve. And because of these tendencies, Moses focused on Adam and Eve's test in the garden to warn that God required loyalty of everyone who wished to dwell in Canaan. Of course, God did not require perfection from Israel and it was only by God's grace that anyone was able to remain faithful. Yet, if Israel flagrantly violated the laws of God and turned away from him, like Adam and Eve did in the garden, they would not be able to enjoy the blessings of the Promised Land. As Moses encouraged Israel to move forward toward the Land of Promise, he was concerned that they remember this feature of life in the land.

摩西知道以色列人很容易向亚当和夏娃一样不守神的诫命。因为有这样的倾向，摩西就以亚当和夏娃在伊甸园的考验作为他叙述的中心，警告以色列人说：神要求每一个向往在迦南地居住的人必须忠心顺服他。当然，神并没有要求以色列人达到完全的地步，而且无论何人都是靠着神的恩典才能持守忠心。但以色列人若故意违背神的律法，背叛他，象亚当和夏娃在伊甸园所作的一样，他们就不能享受应许地的福气。摩西一面鼓励以色列人前往应许地，一面慎重的提醒他们记得在那地居住的这一个特性。

With the teaching of Deuteronomy 8 in mind, we can see Moses' main reason for focusing on the loyalty required of Adam and Eve. He stressed this matter to inspire the Israelites to reverse what Adam and Eve had done by remaining faithful to the commands of God. Adam and Eve were tested in the garden and were driven out because they sinned. In Moses' day, Israel was still outside the Garden of Eden, but God tested them to prepare the nation to re-enter Eden and to dwell there in God's blessing.

So we see that Moses wrote about the test of loyalty in the Garden of Eden, he not only explained to Israel what had happened long ago in the primeval days of Adam and Eve. He also explained what was happening in his own day. God was offering to Israel the wonderful blessing of life in the Garden of Eden. Yet, just like with Adam and Eve, they could not enjoy these blessings unless they were loyal to God. Moses was calling Israel to live by faith as a holy people, fully devoted to the commands of God. Only then could they hope to enter the land and stay there in peace.

这样，摩西记述伊甸园里忠贞的考验不单是向以色列人解释在亚当夏娃的远古时代所发生的事，更是对他们说明当时正在进行中的事。神要把在伊甸园中生活的奇妙福气赐给以色列人。然而，就像亚当和夏娃一样，除非他们忠心顺服神，否则就不能享受这些福气。摩西呼召以色列人要过信心的生活，成为圣洁的百姓，完全奉献遵守神的诫命。到那个时候，他们才有希望进入应许地平安的居住。

So far we have seen how Moses portrayed the land of Eden and the land of Canaan as the place of God's blessing on earth, and we have also seen how he conveyed the idea that both lands required loyal service from those who dwelled within them. Now we are going to focus on a third dimension of the original meaning of Genesis 2 and 3 for Israel: the consequences of Adam and Eve's disloyalty.

现在我们知道摩西如何用神在地上的同在和祝福来说明伊甸园和迦南地的关连，也知道以色列人前往圣地所必备的忠心事奉。接下来要进入创世纪2-3章原意的第三个层面：亚当和夏娃背叛神的后果对以色列人的意义。

Consequences

To see the consequences of infidelity in the garden, we will look at three results of Adam and Eve's sin: death, pain, and exclusion.

后果

为了理解在伊甸园背叛神的后果，让我们来看看亚当和夏娃犯罪之后造成的三个后果：死亡，痛苦和放逐。

Death

In the first place, Moses explained that God threatened Adam and Eve with death as a consequence of sin. This motif first appears in God's warning to Adam in Genesis 2:17. There, God said:

死亡

首先，摩西解释说：神曾警告亚当和夏娃犯罪的后果是死亡。这个主题首先出现在创世纪2：17，神对亚当的警告。神说：

You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die (Genesis 2:17).

「…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！」（创世纪第2章17节）

The words "you will surely die" comprise a phrase that indicates the certainty of the death to come. This grammatical construction is very similar to the way Moses' law threatened capital punishment. When Mosaic Law threatened capital punishment against perpetrators of serious crimes, Moses declared, "he will surely die," or "they will surely die." The legal context of these passages strongly suggests that these expressions were formulaic ways of declaring a death sentence. God was not saying that Adam and Eve would die immediately, but that death would certainly follow sin.

「必定死」这个希伯来文的用法是在表达一种死亡临到的确定性。这种文法结构和摩西律法中讲到判处死刑的情形极为相似。根据摩西律法的记载，在对著重刑犯宣判死刑的时候，摩西就要宣告说：「他必定死」或「他们必定死」。这些经文的法律内容有力地说明：这是宣判死刑的时候一种例行的表达方式。神并不是说亚当和夏娃立刻就会死亡。

In this light we may understand God's threat to Adam in Genesis 2:17 as stating that Adam would come under a sentence of death. He would be condemned to die. Moses certainly wrote of this consequence of Adam's sin to explain how death came into the world, but his purpose was also more directly related to the experience of the Israelites to whom he wrote. They were well acquainted with death. Moses' readers had seen most of the first generation leaving Egypt die in the wilderness because they rebelled against God. As Moses wrote in Numbers 26:65:

根据这个观点，我们知道创世纪2：17神给亚当的死亡警告是在陈述神对亚当宣判的死刑，他必定要被处死。当然摩西是以亚当犯罪的后果来解释死亡怎样进入世界。但是他更大的目的是要使这件事与他写作的对象，以色列人的经历有更直接的关连。以色列人对死亡一点都不陌生。摩西的读者眼见大多数出埃及的第一代以色列人因背叛神而死在旷野。摩西在民数记26：65有这样的描述：

The Lord had told those Israelites they would surely die in the desert, and not one of them was left except Caleb the son of Jephunneh and Joshua the son of Nun (Numbers 26:65).

Once again, we see the language "they would surely die" which alludes to the law of Moses and the account of Adam and Eve in the Garden.

因为耶和华论到他们说：「他们必要死在旷野。」所以，除了耶孚尼的儿子迦勒和嫩的儿子约书亚以外，连一个人也没有存留。（民数记第26章65节）

我们又一次看见，引自摩西律法和亚当、夏娃、以及伊甸园的记事：「他们必死」这样的用语。

In this respect, the Israelites, hearing the story of Adam and Eve, could connect their experience of death in the wilderness with Adam and Eve's violation of God's command. The consequences of infidelity to the command of God in the garden had been a sentence of death on humanity's first parents, and the same sentence still stood over the Israelites who proved to be severely unfaithful to the commands of God in Moses' day.

这样看来，当以色列人听见亚当和夏娃的故事的时候，就会把旷野死亡的经历与亚当夏娃违背神的诫命相连。在伊甸园中，不忠于神诫命的结果就为人类的始祖带来了死的刑罚。在他们的时代，以色列人若是严重的背叛神的诫命，也必要遭遇同样的刑罚。

Pain

When we read the account of Genesis, it is clear that death did not come immediately to Adam and Eve. God first confined Adam and Eve to an existence characterized by pain. On the one hand, we read these words in Genesis 3:16:

痛苦

我们读创世纪故事的时候看见，显然死亡并没有立刻临到亚当和夏娃。神使亚当和夏娃在痛苦的情况下继续存活。夏娃和亚当两人都承担了痛苦的刑罚。

To the woman he said, "I will greatly increase your pains in childbearing; with pain you will give birth to children" (Genesis 3:16).

On the other hand, God also afflicted Adam with painful living. We read these words to Adam in Genesis 3:17:

在一方面，创世纪3：16上记著说：

对女人说：「我必多多加增你怀胎的苦楚；你生产儿女必多受苦楚。」（创世纪第3章16节）

在另一方面，神也使亚当遭遇困苦的生活。在创世纪3：17的这些话是对亚当说的：

Cursed is the ground because of you; through painful toil you will eat of it all the days of your life (Genesis 3:17).

「地必为你的缘故受咒诅；你必终身劳苦才能从地里得吃的。」（创世纪第3章17节）

Of all the things that Moses could have said about the consequences of sin in the garden, this twofold focus on human pain fit well with his purpose in writing this account to Israel. They had experienced the kinds of pain mentioned here as they remained outside the land of Canaan. But listen to the way Moses described life in the Promised Land. In Deuteronomy 11:10-12 we read these words:

在摩西对伊甸园犯罪的后果所能描述的一切事件当中，这个人类痛苦的双重焦点最合乎他为以色列人而作的目的。因为这种痛苦就是 他们持续停留在迦南地之外的时候所经历的。但让我们听听摩西如何描述应许地的生活。申命记11：10-12说：

The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden. But the land you are crossing the Jordan to take possession of is a land of mountains and valleys that drinks rain from heaven. It is a land the Lord your God cares for; the eyes of the Lord your God are continually on it from the beginning of the year to its end (Deuteronomy 11:10-12).

「你要进去得为业的那地，本不像你出来的埃及地。你在那里撒种，用脚浇灌，像浇灌菜园一样。 你们要过去得为业的那地乃是有山有谷、雨水滋润之地，是耶和华你神所眷顾的；从岁首到年终，耶和华你神的眼目时常看顾那地。」（申命记第11章10-12节）

In short, Moses was taking Israel to a place where the pain they had experienced outside of Canaan would be relieved. Consequently, when Moses wrote of the pain that came to Adam and Eve, he called his Israelite readers to avoid infidelity, which resulted in pain, and to be faithful to the Lord so they could return to Canaan and could experience the joy of life in the blessings of God.

简单的说，摩西要带领以色列人去一个地方，使他们解除在迦南地外所承受的一切痛苦。因为这个缘故，摩西籍著描述亚当和夏娃所遭遇的痛苦来呼吁他的以色列读者要避免因悖逆神而带来痛苦的后果，却要忠心于神，归回迦南，使他们经历蒙神祝福的喜乐生活。

Exclusion

A third effect of Adam and Eve's disloyalty appears in 3:22. Consider the words of Genesis 3:22:

放逐

亚当和夏娃背叛神的第三个后果记在创世纪3：22。让我们思想创世纪3：22的话。

And the Lord God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever" (Genesis 3:22).

This passage makes it clear that the Tree of Life was able to make humanity "live forever." It was the final answer to the problem of pain and death. Yet, God did not want Adam and Eve to eat at this time. They were excluded from the garden and its Tree of Life.

耶和华神说：「那人已经与我们相似，能知道善恶；现在恐怕他伸手又摘生命树的果子吃，就永远活著。」（创世纪第3章22节）

这节经文清楚的说到：生命树可以使人永远活着。 它是解决痛苦和死亡的最终答案。但神却不要亚当和夏娃在这个时候吃。他们被隔绝在伊甸园和它的生命树之外。

It is important for us to remember that access to the Tree of Life was not forbidden to humanity forever. The rest of Scripture makes it clear that those who are faithful to God will eventually be able to eat from this tree. Listen to what the apostle John said about the Tree of Life in Revelation 2:7:

我们务必记得：通往生命树的道路并没有永远对人类关闭。因为从《圣经》其它的经文显示出来这个给人类的生命树禁令不是永远的。约翰在启示录2：7提到这棵树说：

To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God (Revelation 2:7).

Now John spoke of the end of time when Christ returns to earth. Yet, his words explain why Moses wrote about this tree to Israel. When Adam and Eve had sinned, God had blocked the way to the Tree of Life, but in Moses' day, God was opening the way for Israel to receive at least a foretaste of the blessing of life as they returned to the land of Canaan. Listen to the way Moses put it in Deuteronomy 30:19-20:

得胜的，我必将神乐园中生命树的果子赐给他吃。（启示录第2章7节）

在这里，约翰是指著在末日基督回到地上的时候说的。但它的华却说明了摩西向以色列人描述这棵树的原因。虽然神关闭了通往生命树的道路，他却在摩西的时代为以色列人开了一条路，使他们可以回到园中预先尝到生命的祝福。在申命记30：19，20摩西这样说：

This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob (Deuteronomy 30:19-20).

「我今日呼天唤地向你作见证；我将生死祸福陈明在你面前，所以你要拣选生命，使你和你的后裔都得存活；且爱耶和华你的神，听从他的话，专靠他；因为他是你的生命，你的日子长久也在乎他。这样，你就可以在耶和华向你列祖亚伯拉罕、以撒、雅各起誓应许所赐的地上居住。」（申命记第30章19-20节）

If the Israelites would be faithful to God they would have the opportunity to receive long life and happiness in the land of Canaan.

以色列人若是忠心顺从神，他们就可以有机会在迦南地享受长寿和幸福。

Just as Adam and Eve lost access to the Tree of Life, in Moses' day God was offering Israel a partial taste of the blessing of the life found there. This experience of life was not the full measure of the eternal life that we know when Christ returns. Yet, it would have been a partial foretaste of what was to come in Christ. Moses offered Israel the opportunity to enjoy the blessing of long life in the Land of Promise.

亚当和夏娃失去了通往生命树的道路，神却在摩西的时代使以色列人在那里尝试了一次生命的部分祝福。虽然这种生命的经历与基督再来时我们才能得知的完满的永恒生命不尽相同，但它却是那要在基督里成全的一次部分预尝。摩西给了以色列人一个在应许地享受生命祝福的机会。

So we have seen that the story of Adam and Eve's rebellion in the Garden of Eden was much more than an account of the origin of sin in the world. By drawing connections between Eden and Canaan, Moses taught his Israelite readers about their own lives as well. They learned how wonderful the Land of Promise could be for them.

所以我们知道亚当和夏娃在伊甸园中背叛神的故事不仅只是有关罪在世上的起源的记载。摩西也籍著描述伊甸和迦南的关连来教导他的以色列读者关乎他们自己的生活，叫他们看见应许地可以带给他们何等奇妙的福气。

Now that we have seen the literary structure and the original meaning of Genesis 2 and 3, we are ready to ask a third question. How does the New Testament teach us to apply this passage today?

看完创世纪2：4-3：24的文学结构和经文的原意以后，我们要问第三个问题。新约《圣经》如何教导我们有关这段经文在今天的应用？

MODERN APPLICATION

It is clear to us that Moses wrote this passage to encourage his Israelite readers to avoid the mistakes of Adam and Eve and to move back into paradise by entering Canaan. But what do these instructions to Israel have to do with us today? Put simply, just as Moses used the story of sin in the garden to encourage Israel to retrace and reverse the steps of Adam so that they could find the salvation of living in paradise once again, the writers of the New Testament taught that salvation in Christ is also a return to paradise.

四、现今应用

我们知道摩西写这段经文的目的是要勉励他的以色列读者，免得他们重蹈亚当和夏娃的覆辙，并盼望他们进入迦南，重新回到乐园。但这些给以色列人的教导，和我们今天有什么关系呢？简单的说，正如摩西用伊甸园中犯罪的故事勉励以色列人去追溯和倒转亚当所走过的路，使他们得拯救，重回乐园居住；新约的作者们也同样教导我们可以靠着基督的救赎重新回到乐园。

We will explore the New Testament's use of Genesis 2 and 3 in relation to Christ in our usual fashion by focusing on the three phases of Christ's kingdom. We will begin by looking at how this passage is applied to the inauguration of the kingdom in the first coming of Christ, and then we will see how it speaks to our lives in the continuation of the kingdom of God today. And finally, we will see that the New Testament draws upon this passage as it teaches about the consummation of Christ's kingdom in his second coming. Let's look first at the inauguration of the kingdom.

照我们一贯的方法，我们要从基督国度的三个阶段来探讨新约如何解释创世纪2：4-3：24与基督的关系。先看看这段经文如何应用在国度的奠基，就是基督第一次降世的时代。再看它如何说明在国度的延续中我们现今的生活。最后，再看新约引用这段经文来教导我们基督再来的时候国度的成全。让我们首先来看国度的奠基。

Inauguration

One way in which the New Testament speaks of the salvation Christ brings to the world is in his earthly ministry. In the inauguration of the kingdom Christ retraced and reversed what Adam and Eve had done in the Garden of Eden. In his earthly ministry Christ fulfilled God's commands where Adam and Eve failed. We will investigate this aspect of New Testament teaching by looking first at how this theme appears in Paul's letters, and second, how it appears in the gospel of Matthew. Let's begin with Paul's outlook.

奠基

新约《圣经》用基督在地上的事工来说明他如何把救恩带进世界。在国度奠基的时期，基督追溯并倒转了亚当与夏娃在伊甸园所作的。他籍著在地上的事工成就了亚当和夏娃没有达成的神的诫命。我们要探讨新约在这方面的教导。首先来看看这个主题如何显明在保罗的书信中，接着再看它如何呈现在马太福音。让我们从保罗的情况开始。

Paul

Paul summarized his viewpoint succinctly in Romans 5:14. There he wrote:

保罗

保罗在罗马书5：14简单扼要的说明他的观点。他说：

Death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come (Romans 5:14).

Notice that Paul said Adam was a type of one to come. The rest of Romans 5 makes it clear that "the one to come" was Christ. Listen to the way Paul summarized the matter in Romans 5:18-19:

从亚当到摩西，死就作了王，连那些不与亚当犯一样罪过的，也在他的权下。亚当乃是那以后要来之人的预像。（罗马书第5章14节）

注意在这里，保罗说到亚当是那位以后要来之人的预表。罗马书5章其余的经文很清楚地说明基督就是那位以后要来的人。听听保罗在罗马书5：18-19就这个主题所作的概要。他说：

Just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous (Romans 5:18-19).

因一次的过犯，众人都被定罪；照样，因一次的义行，众人也就被称义得生命了。因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。（罗马书第5章18-19节）

Notice how Paul put it here. Adam's one trespass resulted in condemnation for all people, but Christ's one act of righteousness resulted in justification for all men. Why was this so? Because the disobedience of the one man, Adam, made us sinners. But the obedience of the one man, Christ, made us righteous.

注意保罗在这里是怎么说的：亚当的一次过犯使得众人都被定罪；但基督的一次义行却叫众人都被称义。这是怎么成的呢？因为亚当一人的悖逆使我们都成了罪人。但因为基督一人的顺从使我们都成了义人。

This teaching is familiar to most Christians. As Moses taught in Genesis 2 and 3, Adam was just one man, but his actions had consequences for all who are identified with him. Adam's sin brought death to the entire human race because he was our federal or covenant representative before God. As a result of Adam's sin, we are all born outside the paradise of God's blessing and under the curse of death. But at the same time, the New Testament teaches that Christ is the federal or covenant representative of everyone who has faith in him. In contrast with Adam's disobedience, however, Christ's obedience to God brings righteousness and life to all who are counted in him.

大多数的基督徒对于这个教导都耳熟能详。正如摩西在创世纪2-3章的教导说：亚当一个人的作为影响了所有与他认同的人。亚当的罪为全人类带来死亡。因为他是我们在神前面集体的或立约的代表。亚当犯罪的结果，是我们一生下来就被隔绝在伊甸园神的祝福以外，活在死亡的咒诅当中。同样的，新约《圣经》也教导我们：基督是所有信他的人集体的或立约的代表。但是，与亚当的悖逆相反的，基督对神的顺从，却为所有属他的人带来称义和生命。

From this teaching we learn something very important about applying the story of Adam's sin to our lives. The only way for paradise lost to be found again is through the righteous obedience of Christ. We cannot enter the paradise of salvation as individuals standing on our own merits before God. We need an absolutely perfect representative to enter paradise before us and Christ is that representative. We find the salvation of eternal life in God's presence only because Christ was fully obedient to the Father. In his earthly ministry, Jesus earned the right to enter into paradise, and only those who place their faith in him may enter along with him.

我们从这个教导学到一件非常重要的事，知道亚当犯罪的故事是怎么应用在我们生活中的。重得失去的乐园唯一的途径是透过基督公义的顺服。个人不能凭着自己站立在神面前而进入救恩的乐园。那位代表我们的人必须在各个方面绝对的完全，并要在我们以先进入乐园。我们能在神面前蒙拯救得著永远的生命唯独因为那作我们代表的基督对天父完全的顺从。耶稣以他地上的事工赢得了进入乐园的权利，而只有那些信靠他的人才能和他一同进去。

Paul's correlation between Adam and Christ was shared by other New Testament writers as well. Let's consider how this theme appears in the gospel of Matthew.

保罗对亚当和基督之间彼此互为关联的描述，其它的新约作者也持相同的观点。让我们看看这个主题如何在马太福音中表明。

Matthew

Matthew in particular drew attention to the way Christ retraced and reversed Adam's sin in his account of Christ's temptation in Matthew 4:1-11 (the parallel passage of which is found in Luke 4:1-13).

马太福音

在马太福音4：1-11（平行经文见路加4：1-13），当马太记载基督受试探的时候，他特别著重描写基督如何追溯和倒转亚当犯罪的经过。

In a number of different ways, the story of Christ's temptation parallels both the experience of Adam and Eve in the garden and the challenge Moses brought to the Israelites as he wrote about Adam and Eve. In the first place, the location of Christ's temptation connects it with Israel as the Israelites followed Moses. According to Matthew 4:1, Jesus was led by the Spirit into the desert, just as God had led Israel into the desert. It was in the wilderness that God tested Israel to see if she would be obedient, and Christ was tested in the wilderness also.

基督受试探的故事在几个方面与亚当夏娃伊甸园的经历和摩西籍著亚当夏娃的故事所带给以色列人的挑战呈现了一个平行的对照，首先，基督受试探的地点与以色列人跟随摩西的地点有关。马太福音4：1说：耶稣被圣灵引到旷野，而神也引导以色列人来到旷野。神在旷野中试验以色列人，要看他们愿不愿顺从他。基督也同样在旷野中受试探。

Second, the length of time Jesus spent in the wilderness parallels the experience of Israel. Just as Israel was in the wilderness for forty years, according to Matthew 4:2 Christ was in the wilderness for forty days.

第二，耶稣停留在旷野的时间相对于以色列人的经历。以色列人在旷野四十年，而马太福音4：2说基督在旷野四十天。

Third, hunger was an important feature in Christ's temptation. In Matthew 4:3 Satan tempted Christ to turn the stones into bread. This dimension of Christ's temptation paralleled the testing of Israel over water and food in the wilderness.

第三，饥饿在基督受试探中是一个重要的特点。马太福音4：3记载撒旦试探基督，要他把石头变成食物。基督受试探的这一个层面相对于以色列人在旷野受到饮水和食物的试验。

Fourth, Jesus himself connected his experience with Israel's testing in the wilderness in the ways that he used the Scriptures. In Matthew 4:4 Jesus quoted Deuteronomy 8:3. In Matthew 4:7 he quoted Deuteronomy 6:16, and in Matthew 4:10 he referred to Deuteronomy 6:13. These Old Testament passages come from portions of Deuteronomy where Moses described Israel's test in the wilderness. By quoting these passages, Jesus directly connected his experience of temptation with that of the testing of the nation of Israel.

第四，耶稣引用《圣经》的话，把他自己的经历与以色列人在旷野受试验的经历相连。在马太福音4：4，耶稣引用申命记8：3的话。马太4：7引用申命记6：16，马太4：10引用申命记6：13。以上每一段旧约经文都出自摩西对以色列人在旷野受试验的描述。耶稣籍著这些他所引述的经文把自己的与以色列民的经历直接相连。

So we see that Matthew's account of the temptation of Jesus connects to the message which Moses originally gave to Israel through Genesis 2 and 3. Through his active obedience, Jesus succeeded where Adam and Israel both failed. Christ was faithful to the commands of God. This is why Jesus said those well-known words found in Luke 23:43. And just as Israel faced her trials in the wilderness to prepare her for entry into the paradise of Canaan, Luke 23:43 records that on the cross Jesus told the repentant thief these words:

所以我看见马太对基督受试探的记载与摩西原先籍著创世纪2-3章要告诉以色列人的信息是互相关联的。在亚当和以色列人失败的地方，耶稣透过他顺服的作为得胜了。他忠心遵守了神的诫命。因为这样耶稣在路加福音23：43说了那句为人熟知的名言。正如以色列人在旷野受试验是为了预备他们进入迦南的乐园。路加福音23：43记载耶稣在十字架上对那个悔改的强盗说：

I tell you the truth, today you will be with me in paradise (Luke 23:43).

Christ's reward for his righteousness was eternal life in paradise.

「我实在告诉你，今日你要同我在乐园里了。」（路加福音第23章43节）

基督忠心顺服的奖赏就是进入乐园。

So we see that the New Testament relates the temptation of Adam and Eve, as well as the testing of Israel in the wilderness to the inauguration of the kingdom in Christ's earthly ministry. Christ was the last Adam who succeeded where the first Adam failed. Moreover, Christ overcame temptation in the wilderness, reversing Israel's failure, and for this reason, he entered eternal paradise.

所以我们看见新约《圣经》把亚当夏娃受试探和以色列人在旷野受试验与国度奠基时期基督在地上的事工相连。基督是末后的亚当，他在首先的亚当失败的事上得胜了。不但如此，基督在旷野，也就是在当初以色列人失败的地方胜过了试探。为这缘故他可以进入永恒的乐园。

Now that we have seen how the New Testament relates Moses' account of Adam and Eve in the garden to the first coming of Christ, we should move to our second concern. How does the New Testament apply these principles to the continuation of the kingdom, the time in which we now live?

看过了新约《圣经》如何说明基督的第一次降世与摩西所写亚当夏娃的伊甸园记事两者之间的关系。我们现在要进入第二个重点。新约如何把这些原则应用在国度的延续，就是我们现今的世代中？

Continuation

Several passages in the New Testament stand out in this regard. But we will look at only two. First, Paul's focus on these chapters of Genesis, and second the way James wrote about these issues.

延续

新约中有几处经文突显了这个主题。我们只来看看其中的两处。第一处是保罗对创世纪这几章经文的讲论。第二处是雅各对这些主题的描述。

Paul

Let's look first at Paul's words in 2 Corinthians 11:3:

But I am afraid that just as Eve was deceived by the serpent's cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ (2 Corinthians 11:3).

保罗

让我们先来看哥林多后书11：3保罗的话：

我只怕你们的心或偏于邪，失去那向基督所存纯一清洁的心，就像蛇用诡诈诱惑了夏娃一样。（哥林多后书第11章3节）

As Paul continued in this chapter, he explained that he was deeply concerned that the Corinthians would turn to another gospel. We see here that Paul appealed to Eve's negative example to warn against the worst kind of disloyalty, turning from the true gospel of Christ. Just as Moses used the story of Eve's temptation to warn Israel to move faithfully toward the Promised Land, Paul used the same story to warn believers in his day about the basic loyalty required of all who follow Christ. During the continuation of the kingdom many people in the visible church face the danger of turning away from essential truths of the gospel. The church must guard against this rank apostasy because the consequences are as horrible as they were for Adam and Eve.

保罗在同一章接下来的经文中表明了他对歌林多人极度的关切，深恐他们随从别的福音。在这里我们看见保罗用夏娃反面的例证，对离弃基督真实的福音这种极端悖逆的行为提出警告。正如摩西用夏娃受试探的故事劝诫以色列人，使他们忠心顺从前往应许地；保罗也用同样的故事警告他那个时代的信徒，叫他们知道跟随基督的人所必须具备的忠心。在国度延续的时期，许多有形教会里的人面临了离弃福音基本真道的危险。教会需要防备这种背道的行为，免得遭遇如同亚当和夏娃一般可怕的下场。

James

James took a posture similar to Paul's as he explained the role of testing and trials in the Christian life. In James 1:12-15 we read these words:

雅各

雅各在解释试验和试探在基督徒生命中所扮演的角色这一个题目上和保罗有类似的观点。雅各书1：12-15这么说：

Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him… each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death (James 1:12-15).

忍受试探的人是有福的，因为他经过试验以后，必得生命的冠冕，这是主应许给那些爱他之人的。人被试探，不可说：「我是被神试探」；因为神不能被恶试探，他也不试探人。但各人被试探，乃是被自己的私欲牵引诱惑的。私欲既怀了胎，就生出罪来；罪既长成，就生出死来。（雅各书第1章12-15节）

It is clear that James alluded to Genesis 2 and 3. In 1:14 he focused on human "desire" as the power behind enticement to sin, and it was Eve's desire for the Tree of the Knowledge of Good and Evil that caused her to sin. Second, James explained that those who pass the test will "receive the crown of life," but by contrast the result of sin is that it "gives birth to death." The contrast here between life and death parallels the contrast between life and death in the story of Adam and Eve.

雅各显然是指着创世纪2-3章说的。在1：14，他强调人类的私欲是引诱人犯罪背后的动力。夏娃对分别善恶树的欲望导致她去犯罪。接着，雅各说明那些胜过试探的人必得著生命的冠冕；相反的，犯罪的后果却要生出死来。这生与死的对比，相对于亚当夏娃的故事中生命树的供应与死亡的威胁这些主题。

Just as Moses encouraged faithfulness in Israel during the trials in the wilderness by appealing to the temptation of Adam and Eve, Paul and James encouraged us to fidelity during the trials of the continuation of the kingdom. Tests during the Christian life reveal our true character and prepare us for eternal life. By God's grace we must do all we can to remain faithful to Christ so that we may be honored with the gift of eternal life in paradise.

我们可以把保罗和雅各的教导作一个这样的结论：摩西以亚当夏娃受试探作为借鉴，劝勉在旷野生活中经历试验的以色列人，要他们忠心顺从神。保罗和雅各也同样勉励我们这些在国度延续中经历试炼的人必须向神忠心。基督徒生命中的试炼能显出我们的真性情，预备我们承受永生。靠着神的恩典，我们应该尽心尽力向基督持受忠心，使我们配受永生的赏赐。

Having seen how the New Testament applies the story of Adam and Eve in the garden to the inauguration and continuation of the kingdom, we should turn our attention to the final stage, the consummation of salvation in Christ at his second coming.

看过新约如何把亚当夏娃在伊甸园的故事应用在国度的奠基和延续之后，让我们转移目标来看最后一个阶段；就是基督再来时，救恩成全的时期。

Consummation

This theme also appears many places in the New Testament, but we will touch on only two passages, one in Romans and another in the book of Revelation.

成全

这个主题也同样在新约中多次出现。但我们只简单地来看两处经文。一处在罗马书，另一处在启示录。

Romans

In the first place, listen to the way Paul gave hope to the believers in Rome as he closed his epistle to them. In Romans 16:20 he wrote these words:

罗马书

首先，让我们听听保罗在结束罗马书的时候，怎样描述信徒们的盼望。在罗马书16：20，他说：

The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you (Romans 16:20).

赐平安的神快要将撒但践踏在你们脚下。愿我主耶稣基督的恩常和你们同在！（罗马书第16章20节）

In these words, Paul reminded the Roman Christians of their great hope in the second coming of Christ. But he did so by referring back to the promise of salvation in Genesis 3. As we have seen earlier in this lesson, in Genesis 3:15 God told the serpent that one day Eve's seed, the human race, would crush the head of the seed of the serpent. In this passage Paul said that Satan will be crushed under the feet of Christians when Christ returns. Christ himself will destroy Satan and our powerful enemy death. Then we will reign with Christ in victory and glory.

保罗用这些话提醒罗马的基督徒，他们有一个极大的盼望，就是基督的再来。但他却回头指向创世纪第三章里的救赎应许。我们曾经在本课稍早的时候讨论过，在创世纪3：15神对蛇说：有一天夏娃的后裔要打破蛇后裔的头。而在这节经文，保罗说：当基督再来的时候，撒旦要被践踏在基督徒的脚下。基督自己要除灭撒旦，和我们的强敌死亡。然后，我们要在得胜和荣耀中与基督一同作王。

Revelation

Another place in the New Testament where the themes of Genesis 2 and 3 are related to the consummation of the kingdom is the book of Revelation. John referred to the Tree of Life on a number of occasions in this book. Listen to the way John put the matter in Revelation 2:7:

启示录

新约另一处连接创世纪2-3章与国度成全的主题是在启示录。约翰在这卷书中多处提到生命树。听听约翰在启示录2：7怎样引述这个主题：

He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God (Revelation 2:7).

「圣灵向众教会所说的话，凡有耳的，就应当听！得胜的，我必将神乐园中生命树的果子赐给他吃。」（启示录第2章7节）

The allusion to Genesis 3 here is obvious. We know that Adam and Eve were expelled from the Garden of Eden precisely to keep them from eating of the Tree of Life. Yet, when Christ returns God will give his people the right to eat from the Tree of Life. Notice also where this tree is located. John explicitly said that it is "in the paradise of God." Just as Moses called Israel to enter Canaan because long life could be found there, Christians have as their hope entering an even greater, more fully restored paradise.

这里很明显是指着创世纪第三章。我们知道亚当和夏娃从伊甸园被驱逐出境正是因为神不许他们吃生命树上的果子。然而，当基督再来的时候，神要把生命树的果子赐给他的百姓吃。

In the third place, we see another connection with Genesis in the identification of those who will eat from the tree. John said that the right will be given "to him who overcomes." Just as Moses spoke of the Tree of Life to encourage Israel to be faithful to God, John explained that only the one who overcomes sin by remaining loyal will be able to eat from the Tree of Life.

Finally, we should look at Revelation 22:1-2. As John looked ahead to the new world, this is what he saw:

最后，我们必须提到启示录22：1-2。当约翰往前眺望新世界的时候，他看见了这些景像：

Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations (Revelation 22:1-2).

The perspective of the New Testament is plain. When Christ returns to consummate his kingdom, those who trust Christ will enter the paradise of Eden. Satan will be crushed under our feet and we will eat from the Tree of Life and live forever in God's new creation.

天使又指示我在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，结十二样（或作：回）果子，每月都结果子；树上的叶子乃为医治万民。（启示录第22章1-2节）

新约的观点一目了然。当基督再来成全他的国度的时候，凡信靠基督的人都要承受进入伊甸乐园得福气。撒旦要被践踏在我们的脚下，而我们要吃生命树的果子，在神的新创造中永远活着。

CONCLUSION

We have seen in this lesson that Moses wrote about Adam and Eve in the garden to help the Israelites as they moved toward the Promised Land. He called the nation to retrace and to reverse the events in the Garden of Eden. In many respects the message of this passage is very similar for us today. By hearing Moses' call to Israel to move forward toward the Promised Land, we can see how we too must retrace and reverse the steps of Adam and Eve. By trusting and remaining faithful to Christ we will discover the salvation of paradise lost and found.

五、总结

从这一课中，我们看到摩西描述亚当夏娃在伊甸园的故事，在以色列人前往应许地的路上帮助他们。他呼召以色列民去追述和倒转伊甸园的事件。这一段信息，在许多方面都与我们今天的情况极为相似。我们听到了摩西向以色列人的呼召，勉励他们前往应许地，就知道我们也必须追述和倒转亚当和夏娃的脚踪。籍著信靠和持守向基督的忠心，我们必能找回失而复得的救恩乐园。