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 | 创世结晶009-神在基督里的创造_2 |
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创世记结晶读经(八):神创造诸天与地并人里面的灵
创世记一章一节, 说『起初神创造诸天与地。』
撒迦利亞書 第 十二 章1『...鋪張諸天、建立地基、造人裏面之靈的耶和華說，』
弗三9『并将那历世历代隐藏在创造万有之神里的奥秘有何等的经纶，向众人照明。』
圣经是以『起初』开头的。创世记一章一节说，『起初神创造诸天与地。』那里的
『起初』与约翰一章一节的『太初』，意义完全不同。创世记里的『起初』是表明
时间的起头，因为那是指神的创造。
因此，创世记一章一节是说到神创造万物时间的开始。然而在约翰一章一节的『太
初』，是说到已过无始的永远。创世记一章的起初开始於神创造的时候，但约翰一
章的太初是在创造以先。
换句话说，创世记一章的起初是时间的起首；约翰福音的太初是未有时间以前的太
初，指已过无始的永远。
时间开始於宇宙的创造，继续直到白色大宝座前末了的审判（启二十11~15）。时间
乃是为著完成神在已过永远里，为著将来的永远所立的永远定旨（弗三11）（圣经
恢复本，创一1 注1）。
创世记一章一节里的『神』，希伯来文是Elohim， 伊罗欣，意，大能者。这里的希
伯来名字是复数，而动词『创造』却是单数。
不仅如此，二十六节用复数代名词『我们』和『我们的』说到神，而二十七节原文
却用代名词『他』（中文未译）和『他的』（中文译为『自己的』）。这乃是神圣
三一的种子。
神是一（赛四五5，林前八4，提前二5），但他也是三─父、子、灵（太二八19）。
他是三一神。创造的那一位乃是三一神（创一1 注2）。惟有神能创造。创造的意思
是使某样东西从无到有。神是惟一的创造者。
保罗在行传十七章二十四节说到创造宇宙和其中万物的神；这话主要是针对以彼古
罗派说的，他们是无神论者，并不相信神。他们不相信造物主，也不相信神圣的管
理照顾。所以，保罗继续针对以彼古罗派说，神是天地的主。
这一位完全被以彼古罗派所忽?。保罗进一步指出，神自己将生命、气息、万物赐给
万人；这些乃是神的供应。神供应万物，使人可以生活。以彼古罗派不相信造物主，
他是将生命所需的一切供应人类的天地之主。
保罗在十七章的传讲非常好。他在会堂里与犹太人辩论时，用的是圣经；但他对崇
尚哲学的以彼古罗派传讲时，就说到创造。
保罗在十七章二节和二十四至二十五节所作的，与他在十三至十四章所作的相似。
在十三章，他用犹太人的圣经为根据，传讲复活的基督；但在十四章，他对异教徒
的传讲乃是基於神的创造。
不过，保罗在十四章和十七章虽然都是用创造来传讲；但他在这两章的发表有点不
同。他在十四章告诉异教徒，那『创造天、地、海和其中万物的活神…为自己未尝
不显出证据来，就如常施恩惠，从天降雨，赏赐丰年，叫你们饮食饱足，满心快乐』。
那里的话不是很有哲学性。相对之下，保罗在十七章对抗以彼古罗派错误教训的话，
却相当有哲学性。保罗在这里宣告有一位造物主，天地的主，他供应人类在地上生
活所需的生命、气息和一切。
参读：约翰福音生命读经，第二篇；使徒行传生命读经，第四十七篇。
English version
Gen. 1:1 "In the beginning God created the heavens and the earth."
Eph. 3:9 "And to enlighten all that they may see what the economy of the
mystery is, which throughout the ages has been hidden in God, who created
all things."
The Bible begins with the words, “In the beginning.” However, what Genesis
1:1 says is different from John 1:1....Although two books, Genesis and John,start
with the same phrase, the meaning of each is absolutely different. The phrase
in the beginning in Genesis denotes the beginning of time, for it refers
to God's creation. Therefore Genesis 1:1 refers to the beginning of time
in which God created all things. The meaning of this phrase in John 1:1
is different, for it refers to eternity in the past without a beginning.
The beginning in Genesis 1 starts from the time of creation, but the beginning
in John 1 is before the time of creation. In other words, the beginning in
Genesis 1 is the beginning of time,and the beginning in John is the beginning
before time existed; it refers to eternity past without a beginning. (Life-study
of John, pp. 17-18)
Time began at the creation of the universe and continues until the final
judgment at the great white throne (Rev. 20:11-15). Time is for the accomplishing
of God's eternal purpose, which God made in eternity past (Eph. 3:11) for
eternity future. (Gen. 1:1, footnote 2)
God in Genesis 1:1 is the Hebrew word Elohim, meaning the Mighty One. The
Hebrew name here is plural, but the verb created is singular.Furthermore,
in verse 26 the plural pronouns Us and Our are used in reference to God,
whereas in verse 27 the pronouns He and His are used.
These are seeds of the Trinity. God is one (Isa. 45:5; 1 Cor. 8:4; 1 Tim.
2:5),but He is also three─the Father, the Son, and the Spirit (Matt. 28:19).
He is the Triune God. It was the Triune God who created. (Gen. 1:1, footnote
3) Only God can create. To create means to bring something into existence
out of nothing. God is the unique Creator. (The Conclusion of the New Testament,
p. 146)
In Acts 17:24 Paul speaks of the God who made the world and all things in
it. This word was directed mainly against the Epicureans, who, as atheists,
did not believe in God. They believed neither in the Creator nor in the
divine provision. Therefore, continuing to speak against the Epicureans,
Paul went on to say that God is the Lord of heaven and earth. This One was
absolutely ignored by the Epicureans. Furthermore, Paul pointed out that
God Himself gives to all life and breath and all things. These are the divine
provisions.God provides all things so that man may live. The Epicureans did
not believe in the Creator, the Lord of heaven and earth who provides all
the necessities of life for human beings.
Paul's preaching in Acts 17 is very good. When he was reasoning with the
Jews in the synagogues, he used the Scriptures. But when he was preaching
to the philosophical Epicureans, he referred to the creation.
What Paul did in 17:2 and 17:24 and 25 is similar to what he did in chapters
13 and 14. In chapter 13 he used the Jewish Scriptures as the basis for
preaching the resurrected Christ. But in chapter 14 his preaching to the
heathen was based on God's creation. However, there is a difference in Paul's
use of the creation in his preaching in chapters 14 and 17; his utterance
in these chapters is somewhat different. In chapter 14 he told the heathen
that the “living God, who made heaven and earth and the sea and all things
in them...did not leave Himself without witness, in that He did good by giving
you rain from heaven and fruitful seasons, filling your hearts with food
and gladness” (14:15, 17). There his word was not very philosophical. By
contrast,Paul's word to counter the false teachings of the Epicureans in
chapter 17 is quite philosophical. Here Paul declares that there is a Creator,
the Lord of heaven and earth, and that He provides life, breath, and everything
necessary for man's living on earth. (Life-study of Acts, pp. 404-405)
Further Reading: Life-study of John, msg. 2; Life-study of Acts, msg. 47
创世记结晶读经(九):神创造神心意神定意神旨意神计划...
创世记结晶读经(七): 神照着祂的心願創造
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