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圣 经 探 险 者 第 四 课



Lesson 4 Reading: Genesis 3

"The Lord God planted a garden eastward in Eden"(Genesis 2:8-15)eden.JPG (11743 bytes)

In Genesis 2:8-15 we are given details of the delightful garden in which Adam and Eve were placed. The geographical details mentioning the rivers indicate that the area of the garden was near where the Euphrates River enters the Persian Gulf. The Bible describes the area of Eden as the tract of land stretching from the Mediterranean Sea through to the Persian Gulf (garden was "eastward in Ezekiel 31:9-18; 28:13). The Eden" (Genesis 2:8). Eden means "delight or pleasure" and this garden could certainly be so described.

We are told of two particular trees that were placed in the midst of this garden. They were "the tree of life" and "the tree of the knowledge of good and evil" (v 9).

"Thou shalt not eat of it" (Genesis 2:16-17)“你们不可吃它”(创世纪216-17

eden2.JPG (18829 bytes)Adam was given the enjoyable task "to dress and keep" the garden. However God placed a restriction on Adam and Eve saying: "Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it". God had well catered for their every need and there was an abundance of food, so this law did not restrict the satisfaction of their needs. Why did God give this law? Adam and Eve were created to render glory to their Creator. It is under trial that faith and love are tested. They had a "free will" - would they render faithful and loving obedience to their Maker or would they disobey His command?

Not only was this law given to them, but the penalty for disobedience was also clearly stated: "In the day that thou eatest thereof thou shalt surely die". What would such a penalty mean to Adam? Although he had been created "very good" like all the other creatures that were made, his life was one of probation. His destiny was to be determined by his obedience or disobedience to his Maker.

Why was the penalty of death to be given for disobedience to this simple command? Let us look at the situation from Gods viewpoint. It was God who established the law that "the wages of sin is death" (Romans 6:23). All that He had created was "very good" but sin would disrupt this glorious harmony between God and His creation.

What is Sin?


"Sin is the transgression of the law" (1 John 3:4). A better rendering of this is: "Sin is lawlessness". We need to appreciate how God views sin. When we sin we are in effect saying to God, "I will not do what You ask, but I will do what I want to do." In sinning we remove God from the central position of our faith and love, and enthrone sin (the desire to serve our own lusts and passions; James 1:14-15; 1 John 2:15-17) in the place that is rightfully Gods. Thus God was right in sentencing sinners to death. The alternative was for God to abdicate His supreme position and allow sin to rule for ever in mens lives.

"Ye shall not surely die" (Genesis 3:1-7)

Adam and Eve were now put to the test. We read of this in the discussion between the serpent and Eve. 我们从蛇与夏娃的对话中了解到亚当和夏娃现在被试探。sineden.JPG (10836 bytes)

"the serpent" The serpent was one of the creatures that God had made (cp. 2 Corinthians 11:2-3). The Hebrew for serpent is "nahawsh", from a root meaning "to perceive or observe", and is translated "diligently observe" (1 Kings 20:33), and "learn by experience" (Genesis 30:27). We must note that the serpent, like all animals, had the capacity to reason to satisfy its sensual desires. However it could not reason on a moral plane. Animals do not have this capacity as they are amoral creatures. God gave the serpent the power of speech. In doing so the serpent expressed the animal mind, which is unenlightened and unable to comprehend divine moral principles.

"subtil" = "shrewd, crafty" (cp Job 5:12; 15:5). The word is also used in a good sense as "prudent" (Proverbs 12:16,23; 14:8,15). Christ mentioned this quality of the serpent when speaking to his disciples (Matthew 10:16). God gave the serpent the ability to speak and so it commenced the following discussion with the woman. The serpent had observed and heard what God had spoken, and therefore questioned Eve. Eve replied, expressing the prohibition that God had placed upon eating from the tree of knowledge. She not only spoke of the restriction but also of the penalty for disobedience: "Ye shall not eat of it, neither shall ye touch it, lest ye die" (v3). Eve understood this quite clearly.

"Ye shall not surely die" Thus the first lie was told. The serpent was not reasoning on a moral plane as to whether it was right or wrong to eat the fruit - it could not do this, as it was an animal. Its sensual reasoning saw an advantage in eating the fruit. It would make the man and the woman equal to the angels. Thus it said, "Ye shall be as gods (Hebrew "elohim" = "mighty ones"), knowing good and evil".

The woman was beguiled by the serpents reasoning (Genesis 3:13). By putting from her mind the commandment of God, she now looked at the tree and its fruit in a different way:

1 She saw that "it was good for food". She had never looked at it like this before, for God had said that they could "freely eat" of all the other trees that were in the garden, and this had satisfied her. --- 她看“那果子好作食物”。她以前从未以这样的方式看它,因为神说他们可以“随意吃”园中其他树上的果子,这果子满足了好。

2 "It was pleasant to the eyes". It had never looked as attractive as it did now. How true it is that forbidden fruit always looks so much sweeter! ---“她是悦目的”。它从未像现在这样看上去吸引人。人们总认为被禁食的果子看上去更甜一些。

3 "It was a tree to be desired to make one wise". She saw the opportunity to be equal with the angels, knowing good and evil. Her pride was excited at this prospect. ---“它是能使人有智慧的”。她想这是一个机会,她可以象天使般知善恶。她的骄傲在这方面刺激了她。

Thus were aroused in her the three unlawful lusts of which John speaks in 1 John 2:15-17:

1 "the lust of the flesh, -- “肉体的情欲;

2 the lust of the eyes, -- 眼目的情欲;

3 the pride of life" -- 生命的骄傲”。

John points out that these lusts are "not of the Father, but of the world".

Because the woman submitted to this reasoning of the serpent she introduced sin into the world. Having eaten of the fruit she then enticed her husband to eat. The effects were immediate. They had their eyes opened and they knew that they were naked. The immediate effects of sin were fear and shame. Thus Adam described his newfound state, "I was afraid, because I was naked; and I hid myself" (v10). Nakedness throughout the Bible thus became representative of shame as a result of sin (Revelation 16:15-16).

Then followed Gods interrogation of Adam. Adam firstly endeavored to blame God for giving him the woman, and then Eve who gave him the fruit to eat. Then Eve was questioned and she blamed the serpent: "The serpent beguiled me and I did eat" (v13).

Paul in his writings refers to this incident on two occasions (2 Corinthians 11:2-3; 1 Timothy 2:14). It is always helpful to have passages of the Bible explained by other inspired writers in the Bible.

"I will put enmity between thee and the woman" (Genesis 3:14-15)

sineden2.JPG (23768 bytes)God now addressed the serpent. There is no doubt from the language used in verse 14 that God was speaking to one of His animal creation.

"I will put enmity" God instituted this enmity between His ways and the ways of sin (Romans 8:7; James 4:4).

"between thee and the woman, and between thy seed and her seed" The serpent was the father of that sinful way of thinking that dominates those who give themselves over to following their lusts. Thus both John the Baptist and Jesus speak of those religious leaders in their day as "a generation of vipers" etc. because they walked in the ways of sin and wickedness (Matthew 3:7; 12:34; 23:33; cp John 8:44). "Her seed", that is the seed of the woman, points to the Lord Jesus Christ who, though born of a woman, was the Son of God (Luke 1:33-35). He always did the will of his Father, never submitting to the will of the flesh: "Not my will, but thine, be done" (Luke 22:42; John 5:30). In his death he finally "condemned sin in the flesh" (Romans 8:3), destroying that sin principle which had the power of death (Hebrews 2:14).

"it shall bruise thy head" Both Rotherham and RSV have "he", thus pointing forward to the Lord Jesus Christ. The Lord rendered a fatal strike to the thinking of sin when in death he "destroyed that which had the power of death" in his own nature (Hebrews 2:14).

"thou shalt bruise his heel" In the mortal combat that was fought against "sin" by the Lord Jesus Christ, he was victorious and destroyed the sin power, but in doing so he was wounded "in the heel" in that he died. The bruise however was only of a temporary nature for God raised him from the dead, never to die again (Acts 2:24).

Jesus Christ Explains this Incident

Jesus states that through the serpents lie it became both the father of lies and a murderer (John 8:44). He uses the word "devil" to define the spirit that motivated the serpent. This word "devil" (Greek "diabolos") is also translated "slanderers" (1 Timothy 3:7), "false accusers" (2 Timothy 3:3; Titus 2:3). The word "diabolos" is used to personify that natural sinful way of thinking which is opposed to Gods way.
基督说通过蛇的诺言, 它成了说谎者之父和杀人者(约翰福音844)。基督用“魔鬼”来形容策动蛇的灵。“魔鬼”一词(希腊语 diabolos)同时也被译成“造遥者”(提摩太前书37),“谗言” (提摩太后书33,提多书23)。“diabolos”一词被用以指与神的道相反的罪恶思想。

A simple example of this is seen in the following quotation that speaks of the work of the Lord Jesus Christ in his overcoming of sin. "He (Christ) also himself likewise took part of the same ("flesh and blood" nature that is common to all mankind); that through death he might destroy that which has the power of death (sin has this power; Romans 6:23; 5:12), that is, the devil; (Greek, diabolos)", (Hebrews 2:14). Thus Jesus, who shared the same sin-prone nature as all men, was tempted in all points as we are (Hebrews 4:15), yet he overcame these temptations in his life and finally destroyed them in his death upon the cross. The word "devil" is used to describe that sin-power as it is seen manifest in individual, religious and political forms in opposition to Gods ways.
从以下一个简单的例子就可以看出耶稣基督所作的超越罪的救赎。“他(基督)也照样亲自成了血肉之躯(同其他人一样),特要借着死权的(罪有这个权力;罗马书623512),就是魔鬼(希腊语 diabolos)”(希伯来书214)。所以耶稣与世人一齐分担了罪,象我们一样,在各方面受到了诱惑(希伯来415),但是他抵制了所有的诱惑,最终在十字架上以死败坏了它们。“魔鬼”一词被用来指在个人,宗教,政治中存在的罪的力量,与神的道相违背。

"Dust thou art, and unto dust shalt thou return" (Genesis 3:19)

As we know, man was made from the dust of the ground (Genesis 2:7), and now God sentenced him to return to the dust. Because of sin man was sentenced to mortality or a dying state. All mankind has inherited this mortality that came by sin (Romans 5:12; 1 Corinthians 15:21). God was right in sentencing sinful man to death, yet in His mercy He then set forth a plan of redemption for sin-stricken man. This was typically shown in the provision of a covering of skins to cover Adam and Eves nakedness.

The Effect of Adams Sin upon Himself and all Mankind

The apostle Paul very clearly sets out the effects of Adams sin when he states: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Romans 5:12).

Adam, through his sin, not only brought forth the sentence of mortality or death upon himself, but that mortality has passed through to all his descendants. Added to this, through his sin he established within himself that evil power termed "deceitful lusts" (Ephesians 4:22), which has been passed on to all his descendants. These deceitful lusts which are not of God (1 John 2:15-16) have inevitably led all his descendants (except the Lord Jesus Christ) to sin against God.

This bias to sin which is such a power within every one of us has been described in the following manner:

  • "Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin" (James 1:14-15).
  • Jesus states: "That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts....". He then lists some of those sinful ways that men follow, concluding with these words: "All these evil things come from within, and defile the man" (Mark 7:20-23).
  • Paul declares: "I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not" (Romans 7:15-20).

This strong desire to fulfil sinful lusts is part of our nature, and had its roots in the first sin of Adam. It has been pased through to all his descendants and has led all to sin, thereby justifying Gods sentence of mortality upon mankind. This sinful influence in our nature can rightly be termed a "diabolical power" for in the New Testament the Greek word "diabolos", often rendered "devil", has been used to personify or indicate these "deceitful lusts" within us.

In His mercy God provided in His Son one who, though bearing the same sin-prone nature in common with us all, overcame these temptations and always did the will of God. Through his perfect obedience which culminated in his death upon the cross Jesus destroyed that sin-power in himself, and for all those who believe and obey him (Hebrews 2:14; 4:15; Acts 2:24; Romans 6:8-11).

The Bible Definition of Death

The Bible is very specific in defining the state of the dead. Following are some of those statements regarding death:

  • In death there is no remembrance of God nor thanksgiving to Him (Psalm 6:5) - 在死地没有人纪念神,也没有人称赞他(诗篇65
  • The dead do not praise God (Psalm 115:17) - 死人不能赞美神(诗篇11517
  • The dead do not know anything (Ecclesiastes 9:5-6) - 死了的人毫无所知(传道书95-6
  • At the day of death their thoughts perish (Psalm 146:3-4) - 死的那一天,他们的打算就消失了(诗篇1463-4
  • Death is likened to the unconscious state of sleep (1 Corinthians 15:20, 51-54) - 死就像无意识的睡眠(哥林多前书152051-54
  • The sleep of death for some will be interrupted by the return of Christ and a resurrection to life (Daniel 12:2; 1 Thessalonians 4:13-17) - 死亡的沉睡中,有些人必被基督的再此降临唤醒并复活(但以理书122;帖撒罗尼加前书413-17

"The Lord God made coats of skins, and clothed them" (Genesis 3:21)

Adam and Eve had made themselves a covering of fig leaves to hide their nakedness. However human inventiveness cannot cover sin against God. God Himself must provide a covering for sin. It is a fundamental principle that man must first acknowledge the righteousness of God in sentencing sinners to death before he can receive of His mercy and have his sins forgiven. God determined that "shedding of blood" would be the basis upon which forgiveness of sins would be offered to man (Hebrews 9:22).

Therefore God clothed them with skins and in this typical method He provided a covering for their sin. It necessitated the death of an animal so that the skin could be used for a covering. This animal pointed forward to the sacrificial death of the Lord Jesus Christ. He was "the Lamb of God which taketh away the sin of the world" (John 1:29; Revelation 13:8). By baptism into Christ a person identifies with the death of Christ (Romans 6:3-8), and "puts on Christ". He has his sins covered or forgiven through him (Galatians 3:27; Colossians 3:9-10).

"Lest he put forth his hand, and take of the tree of life, and eat, and live for ever" (Genesis 3:22)
322cherubim.JPG (15367 bytes)

Adam had been sentenced to mortality. He was now a dying creature. All mankind has inherited this mortality which came by sin (Romans 5:12). The tree of life was there in the garden and Adam could have been tempted to grasp at immortality by partaking of it. Adam and Eve were therefore expelled from the Garden of Eden, and God placed Cherubim there "to keep the way of the tree of life" (v24).

This "way of the tree of life" has been kept or preserved ever since. Those who are obedient to Gods commands will be granted immortality at Christs return - they will "have the right to the tree of life" (Revelation 2:7; 22:14). Immortality is Gods gift only to those who acknowledge their sinfulness and seek forgiveness for their sins through baptism into the Lord Jesus Christ. Those who faithfully do this and continue to follow the example of Christ will be rewarded with immortality at his return to the earth (1 Corinthians 15:22-23, 50-55).


Summary Points

  • God placed Adam under a law which, if he disobeyed, would bring death (Genesis 2:16-17). Adam broke that law and was sentenced to death - to return to the dust of the ground (Genesis 3:19).
  • Sin brought death: "By one man sin entered into the world, and death by sin" (Romans 5:12) - 罪带来了死:“罪由一个人入世界,死亡从罪而来”。(罗马书512)。
  • Man is mortal and the only hope for him is a resurrection from the dead at the return of Jesus Christ: "In Adam all die...In Christ shall all be made alive... at his (Christs) coming" (1 Corinthians 15:22-23) - 人会死,唯一的希望是通过基督的再此降临而复活:“在亚当里众人都死了a在耶稣里众人都复活了a在他来临时”(哥林多前书1522-23)。
  • Our mortality must be changed to immortality if we are to live with Christ in the future: "When this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory" (1 Corinthians 15:54)* 如果我们将来与基督生活在一起,必死的必将变为不死的:“这必死的即变成不死的,那时经上所记“死被得胜吞灭”的话就应验了”(哥林多前书1554)。
  • The state of the dead is described as a state of unconsciousness to everything; man cannot praise God nor remember Him. Thus it is spoken of as a "sleep" (Psalm 115:17; 6:5; Isaiah 38:18-19; Ecclesiastes 9:5-6; 1 Corinthians 15:20; 1 Thessalonians 4:13-14).* 死被猫述为对任何事都无意识;人不赞美神也不纪念他,所以被称为“睡着了”(诗篇1151765;以赛亚书3818-19;传道书95-6;哥林多前书1520;帖撒罗尼加前书413-14)。
  • Sin is transgression of the law of God, or lawlessness (1 John 3:4). We sin through the influence of sinful lusts within ourselves which tempt us to do our own will instead of the will of God (James 1:14-15; 1 John 2:15-17; Ephesians 4:22; Mark 7:20-23; Romans 7:15-20). The root of our sin is a bias that dwells in our own nature, leading us to sin. Therefore as the wages of sin is death, (Romans 6:23), we are rightly mortal or dying beings (Romans 5:12). * 罪是违背神的律法(约翰一书34)。我们犯罪是因为自身的私欲,它引诱我们按自己的意愿而不是神的旨意去做(雅各书114-15;约翰一书215-17;以弗所书422;马可福音720-23;罗马书715-20)。罪的根源存在于我们的天性中,引诱我们去犯罪。因为罪的工价乃是死亡(罗马书623),我们现在是要死或将死的人(罗马书512)。
  • Jesus Christ is the "seed" promised to the woman (Genesis 3:15). Through her he was a sharer of that "flesh and blood" nature with all its weakness, yet he did not sin (Hebrews 2:14; 4:15). He was also the Son of God, begotten through the power of the Holy Spirit (Luke 1:35; Galatians 4:4). We can share in his victory over sin and death by baptism into him (Romans 6:3-8). * 耶酥基督是妇人应许的“后裔”(创世纪315)。由于她基督耶稣成为“血肉之躯”,同样有软弱。只是他没有犯罪(希伯来书214415)。他是神的儿女,由圣灵所膏(路加福音135;加拉太书44)。我们受洗归于他就能分享他的胜利。

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