因此，在甲年四旬期第一主日，教会选择了描述亚当和夏娃堕落的旧约 经文，这是导致世界罪恶和死亡的第一宗罪。然后选择了耶稣在旷野受 试探的福音，其中基督被揭示为新亚当，来到世上消除堕落的影响。 So, for the first Sunday of Lent in year A, the Church chooses the Old Testament reading that describes the fall of Adam and Eve, the first sin that leads to sin and death in the world, and then it chooses the gospel of Jesus' temptations in the desert, where Christ is revealed as a new Adam who comes into the world to undo the effects of the fall.
考虑到这两段经文，教会今天给我们第二篇读经，是保罗关于原罪的著名文本。他在其中描 述了罪和死亡如何通过亚当进入世界，然后基督作为新亚当来到世上，要消除堕落的影响。 With those two texts in mind, the church gives us today the second reading, which is Paul's famous text about original sin, in which he describes sin and death coming into the world through Adam, and then Christ coming into the world as a new Adam who is going to undo the effects of the fall.
所以这是一段极其重要的经文。 So this is an extremely important text.
这是保罗书信中最复杂、神学内容最丰富的段落之一，这对使徒保罗来说是很高的评价。 It's one of the most complicated and theologically rich passages in all of Paul's letters, which is saying a lot for the Apostle Paul.
我们将尽最大努力公正地解读它，特别关注这段经文如何为教会的原罪教义奠定基础。 We're going to try our best to do it justice by focusing on, in particular, how this passage lays the foundation for the church's doctrine of original sin.
根据保罗的说法，这是极其重要的，对理解福音至关重要。 which is extremely important, essential for understanding the gospel, according to Paul.
想一想。 Think about it.
什么是福音？ What is the gospel?
它是救恩的好消息。 It's the good news of salvation.
如果你不理解罪恶、咒诅和死亡的坏消息，你就无法真正领会救恩的好消息。 Well, you can't really appreciate the good news of salvation if you don't appreciate the bad news of sin and damnation and sin and death.
这就是教会在四旬期第一主日今天摆在我们面前的内容。 And that's really what the church lays before us today on this first Sunday of Lent.
让我们来读一读今天的第二篇读经。 So let's read through the second reading for today.
这是罗马书第5章12至19节。这是保罗写给罗马人的伟 大书信，是他神学思想最深奥的书信，以下是他所说的。 It's from Romans chapter 5, verses 12 through 19. This is Paul's great letter to the Romans, his most theologically sophisticated letter, and this is what he says.
「这就如罪是从一人入了世界，死又是从罪来的，于是死就临到 众人，因为众人都犯了罪。没有律法之先，罪已经在世上。」 Therefore, as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned, sin indeed was in the world before the law was given.
「然而没有律法，罪也不算罪。」 But sin is not counted where there is no law.
「然而从亚当到摩西，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。」 Yet death reigns From Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.
「只是过犯不如恩赐。」 But the free gift is not like the trespass.
「若因一人的过犯，众人都死了，何况神的恩典，与那因耶 稣基督一人恩典中的赏赐，岂不更加倍地临到众人吗？」 For as many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man, Jesus Christ, abounded for many.
「因一人犯罪就定罪，也不如恩赐。」 And the free gift is not like the effect of that one man's sin.
「原来审判是由一人而定罪，恩赐乃是由许多过犯而称义。」 For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification.
「若因一人的过犯，死就因这一人作了王，何况那些受洪恩又 蒙所赐之义的，岂不更要因耶稣基督一人在生命中作王吗？」 If because of one man's trespass death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.
「如此说来，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。」 Then as one man's trespass led to condemnation for all men, So one man's act of righteousness leads to acquittal and life for all men.
「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。」 For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."
我希望你能看出这里包含了很多内容，这是一段非常丰富的经文。 I hope you can see that there's a lot going on there, that this is a very, very rich text.
让我们深呼吸一下，然后我们将逐步解读它，至少试图为这段重要的经文稍作阐明。 So let's take a deep breath and then we'll walk through it and try to at least shed a little bit of light on this consequential text.
我们要强调的第一点，也是应该引起你注意的第一个词，就是「罪」。 So the first point we want to highlight there, the first term that should leap out at you, is the word sin.
在希腊语中，这个词是hamartia。 In Greek, the word is hamartia.
它的字面意思是「未中靶心」。 It literally means to miss the mark.
它也可以用来描述违反神的诫命或律法之一，对吧？ And it also can be used to describe a transgression of one of God's commandments or one of God's laws, right?
未能爱神或爱邻舍。 A failure to love God or to love neighbor.
想想十诫。 Think about the Ten Commandments.
十诫的第一块法版是关于爱神的，对吧？ The first tablet of Ten Commandments is love of God, right?
不可有别的神，不可违背安息日，不可妄称神的名。 not having other gods, not breaking the Sabbath, not taking his name in vain.
违反其中之一就是在爱神上失败，未中靶心。 To break one of those is to fail in love of God, to miss the mark.
十诫的第二块法版是孝敬父母，不可奸淫，不可 杀人，不可偷盗，不可作假见证，不可贪恋。 The second tablet of the Ten Commandments, honor your father and mother, don't commit adultery, don't kill, don't steal, don't bear false witness, don't covet.
这些是违背爱邻舍的罪。 These are sins against love of neighbor.
它们未达到神在十诫中呼召人类所要达到的爱的标准。 They miss the mark, the standard of love that God calls human beings to in the Decalogue, in the Ten Commandments.
保罗在这里所说的很有意思。 So what Paul is saying here is interesting.
他并不是在谈论罪作为特定的过犯，而更多是作 为一种力量，所以他说罪是从一人进入了世界。 He's not talking so much about sin as a particular transgression, but more as a power, so that he says sin came into the world through one man.
当然，保罗在这里暗指创世记第3章和亚当的堕落。亚当在希伯来语 中字面意思是「人」，那一个人，第一个人，人类的第一个祖先。 Of course, here Paul is alluding to Genesis chapter 3 and the fall of Adam, which literally means man in Hebrew, the one man, the first man, the first parent of the human race.
所以保罗在这里反映了典型的犹太观念，即神在创 世记第1章和第2章中创造亚当和夏娃是好的。 So Paul here is reflecting the typical Jewish idea that God creates Adam and Eve in Genesis 1 and 2 good.
事实上，他说他们是甚好的。 In fact, he says they're very good.
他并没有在罪的状态下创造他们。 He doesn't create them in a state of sin.
他也没有在死亡的状态下创造他们。 He doesn't create them in a state of death.
他创造他们时是在公义、良善的状态，那时还没有任何罪。 He creates them in a state of righteousness, of goodness, where there is not yet any sin.
只有当亚当违背了不可吃分别善恶树上果子的诫命 时，他才把罪带入世界，并通过罪带来了死亡。 And it's only when Adam violates the commandment against eating the fruit of the tree of knowledge, that he brings sin, and through sin, death, into the world.
在创世记第3章中，亚当吃了树上的果子后，神说了什么？ In Genesis chapter 3, after Adam eats of the fruit of the tree, what does God say?
「你本是尘土，仍要归于尘土。」 You are dust, and to dust you shall return.
因此，死亡的惩罚落在了亚当、夏娃和他们的后代身上。 So the punishment of death falls upon Adam, Eve, and their descendants.
所以保罗在这里某种意义上是在总结创世记第3章，但他描 述的是罪如何进入世界，以及通过罪，死亡如何进入世界。 So Paul here is just, in a sense, summarizing Genesis chapter 3. but he's describing the entry of sin into the world and through sin, death coming into the world.
这里第二个有趣的点是，当保罗描述死亡时，他不仅仅在 谈论肉体的死亡，灵魂与身体的分离以及人体的腐烂。 Second point here that's interesting is when Paul describes death here, he's not just talking about physical death, the separation of the soul and the body and the decay of a human corpse.
他实际上是将死亡本身拟人化为一种君王。 He's actually personifying death itself as a kind of a king.
注意他在这里说的。 Notice what he says here.
在那次堕落之后，罪通过亚当进入世界，死亡通过他的罪进入世 界，死亡蔓延到所有人类，甚至说死就作了王，从亚当到摩西。 After that fall, after sin comes into the world through Adam, and after death comes into the world through his sin, death spreads to all human beings, and it even says that death reigned from Adam to Moses.
这里「作王」的希腊词是basileuo。 And the Greek word there for reign is basileuo.
这是耶稣谈论神的国时所用的名词basileia的词根动词。 It's the same verb that's the root of the noun that Jesus talks about when he talks about the kingdom of God, the basileia of God.
所以就像神通过他的国度统治一样，在亚当犯下第一宗罪后，死亡也作为君王统治人类。 So just as God reigns through his kingdom, so too Death reigns as king over humanity, over human beings, after the commission of that first sin by Adam.
从某种意义上说，你可以说亚当把死亡的国度带入了世界。 You could say, in a sense, that Adam brings the kingdom of death into the world.
他赋予了死亡对人类的权力。 He gives death power over humanity.
因此，保罗说，死就作了王，从亚当一直到摩西。 And so, Paul says, death therefore reigns as king, all the way from Adam to Moses.
这很有趣。 And this is interesting.
甚至对那些罪不像亚当过犯的人也是如此。 Even over those human beings, whose sins were not like the transgression of Adam.
想想亚当的子女或孙辈，所有从第一对父母那里传下来的人类。 So think here, for example, of Adam's children or his grandchildren, all human beings who were descended from the first parents.
他们没有吃分别善恶树上的果子。 They didn't eat the fruit of the tree of knowledge.
他们没有违背神明确的不可吃的诫命。 They didn't break the explicit commandment of God not to partake.
亚当是唯一一个实际犯了过犯的人，违反了那最初的命令。 Adam is the only one who commits an actual transgression, a violation of that initial command.
然而，通过他的过犯，死亡将临到并统治那些从未犯过罪的人。 And yet, through his transgression, death is going to come and it's going to reign over those even who have never sinned at all.
例如，在子宫中死亡的孩子，或婴儿期死亡的孩子，或在达到理性年龄之前死亡的孩子。 For example, children who die in the womb, or children who die in infancy, or children who die before they've even reached the age of reason.
他们实际上甚至无法犯过犯。 They're not actually even able to commit a transgression.
希腊词是parabasis。 The Greek word there is parabasis.
它的字面意思是越过界限，即跨越界限，故意违反神的某些律法。 It literally means to walk over the line, so to cross the line, to deliberately violate some law of God.
显然，有数十亿的人类和灵魂来到这个世界，在他们能够像亚当那样犯过犯之前就死了。 Well, obviously there are billions of human beings and billions of souls that have come into this world who died before they were ever able to commit a transgression like Adam did.
然而，保罗说，死亡统治着他们。 And yet, Paul says, death reigns over them.
可以说，这是他们从第一个祖先亚当那里继承的。 That's their inheritance, so to speak, from their first parent, from Adam.
第三点，这里是关键，把罪和死带入世界的亚当是那以后要来之人的预像。 And that this Adam, number three, here's the key point, the Adam who brought sin and death into the world was a type of the one who was to come.
这里的希腊词是tupos。 Now the Greek word here is tupos.
这是我们得到神学术语「预表论」的词根。如果你看过我的任 何视频，你就会知道教会在读经选集中经常使用这个概念。 and it's the root word from which we get the theological term of typology, which if you watch any of my videos, you'll know the church does very frequently in the lectionary.
她经常会看旧约的预表或预示如何指向并在新约的 现实中得到应验，无论是人物还是事件，对吧？ She will often look at how Old Testament types or prefigurations point forward to and are fulfilled in New Testament realities, whether it be persons or events, right?
这就是所谓的预表论。 This is called typology.
它是研究旧约如何预示新约，以及新约如何应验旧约的科学或学问。 It's the science or the study of how the Old Testament prefigures the New and how the New Testament fulfills the Old.
保罗在这里是明确预表论的首倡者之一，其中一个人 亚当预示并指向另一个人基督，后者是一种新亚当。 And Paul here is one of the first proponents of an explicit typology in which the one man, Adam, prefigures and points forward to the one man, Christ, who is a kind of new Adam.
一个新的、更伟大的亚当，对吧？ a new and greater Adam, right?
保罗并没有使用「新亚当」这个确切的词语。 Paul doesn't use the exact language of new Adam.
他在另一封信，哥林多前书15章中称基督为末后的亚当。但他肯定在运用预表论。 He's going to call Christ the last Adam in another letter, 1 Corinthians 15. But he is definitely engaging in typology.
亚当和基督是相互关联的。 Adam and Christ are related to one another.
他们彼此平行。 They parallel one another.
他们既相似又不同。 They're both similar and different.
这种预表的联系有助于你理解耶稣是谁。 And that typological connection helps you understand who Jesus is.
这很重要。 This is important.
以及他如何来到世上拯救人类。 and how he comes into the world to save humanity.
耶稣究竟如何拯救整个人类？ How exactly does Jesus save the whole human race?
你有没有想过这个问题？ Have you ever thought about that?
为什么这个特定的人，这个来自加利利的犹太人，来自拿撒勒的人，来自拿撒勒一 个小村庄的人，他如何通过自己的生与死，拥有拯救每一个曾经活过的人的力量？ Why does this particular man, this Jew from Galilee, from Nazareth, from a little village in Nazareth, how does he, through his life and death, have the power to save every human being who has ever lived?
如果你是在基督教环境中长大的，你可能会理所 当然地认为，是的，耶稣有能力拯救全人类。 If you've grown up Christian, you just kind of assume, of course, yeah, Jesus has the power to save all of humanity.
那么，这究竟是如何运作的呢？ Well, how exactly does that work?
保罗在这里通过观察亚当和基督的预表关系给了我们一个线索。 Paul here gives us a clue by looking at the typology of Adam and Christ.
所以，一个有帮助的方法是列出亚当和基督之间的各种平行、相似和不同之处。 So, one helpful way to do this is to just set up a chart of the various parallels, similarities and dissimilarities, between Adam and Christ.
如果你看这个，你会发现两者之间存在平行关系。 So, if you look at this So, there are parallels between the two.
一方面，亚当犯了罪过，把死亡和定罪带入了世界。 On the one hand, Adam commits a trespass of sin that brings death and condemnation into the world.
另一方面，基督给了我们恩典的白白恩赐，把生命带入世界 ，并通过他的生命给予称义或无罪释放，赦免而非定罪。 On the other hand, Christ gives us the free gift of grace that brings life into the world and through his life gives justification or acquittal, forgiveness as opposed to condemnation.
再者，一方面，通过亚当的悖逆，吃了树上的果子，许多人（这里实际上指所有人，就是 众多的人）成为罪人，希腊语是hamartolo，换句话说，就是未中靶心的人。 Again, on the one hand, it's through Adam's disobedience, taking the fruit of the tree, that many, which literally means all here, it's just a multitude of people, were made sinners, hamartolo in Greek, in other words, people who missed the mark.
另一方面，基督，这位新亚当，通过一次顺服的行为，即顺服他的父并走向 十字架，使许多人成为义人，希腊语是dikaios，或称为公义的。 On the other hand, Christ, the new Adam, through one act of obedience, namely obedience to his Father and going to the cross, makes many people to be righteous, dikaios, or just.
那么，这些平行关系向我们展示了什么？ So, what do these parallels show us?
它们帮助我们理解耶稣能够通过他的顺服行为拯救 全人类的原因之一，是因为他在重演亚当的堕落。 They help us understand the reason, one reason, Jesus is able to save all humanity through his act of obedience, is because he is recapitulating the fall of Adam.
他通过自己的言行，尤其是通过十字架，将这一切 承担在自己身上，并且他正在消除堕落的影响。 He is taking that up into himself through his words and his actions and above all through the cross, and he is undoing the effects of the fall.
实际上，你可以在本周的福音中以一种预期的方式看到这一点。 And you can actually see this in the Gospel for this week in an anticipatory way.
因为福音描述了耶稣到旷野中，被魔鬼试探三次。 because the Gospel describes Jesus going out into the desert and being tempted three times by the devil.
与屈服于试探的第一个亚当不同，基督，这位在旷野中的新亚当，战胜了试探。 And unlike the first Adam who gives in to temptation, Christ, the new Adam in the desert, overcomes temptation.
他战胜了魔鬼，以便他能赐给人类同样的力量，参与对抗撒但的属灵争战并得胜。 He defeats the devil so that he can give humanity the power to do the same, to engage in the spiritual battle against Satan and to overcome.
并且顺服而不是悖逆。 and to obey rather than disobey.