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 | 創世結晶009-神在基督里的創造_2 |
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創世記結晶讀經(八):神創造諸天與地並人里面的靈
創世記一章一節, 說『起初神創造諸天與地。』
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『並將那歷世歷代隱藏在創造萬有之神里的奧秘有何等的經綸，向眾人照明。』
聖經是以『起初』開頭的。創世記一章一節說，『起初神創造諸天與地。』那裡的
『起初』與約翰一章一節的『太初』，意義完全不同。創世記里的『起初』是表明
時間的起頭，因為那是指神的創造。
因此，創世記一章一節是說到神創造萬物時間的開始。然而在約翰一章一節的『太
初』，是說到已過無始的永遠。創世記一章的起初開始於神創造的時候，但約翰一
章的太初是在創造以先。
換句話說，創世記一章的起初是時間的起首；約翰福音的太初是未有時間以前的太
初，指已過無始的永遠。
時間開始於宇宙的創造，繼續直到白色大寶座前末了的審判（啟二十11~15）。時間
乃是為著完成神在已過永遠里，為著將來的永遠所立的永遠定旨（弗三11）（聖經
恢復本，創一1 注1）。
創世記一章一節里的『神』，希伯來文是Elohim， 伊羅欣，意，大能者。這裡的希
伯來名字是複數，而動詞『創造』卻是單數。
不僅如此，二十六節用複數代名詞『我們』和『我們的』說到神，而二十七節原文
卻用代名詞『他』（中文未譯）和『他的』（中文譯為『自己的』）。這乃是神聖
三一的種子。
神是一（賽四五5，林前八4，提前二5），但他也是三─父、子、靈（太二八19）。
他是三一神。創造的那一位乃是三一神（創一1 注2）。惟有神能創造。創造的意思
是使某樣東西從無到有。神是惟一的創造者。
保羅在行傳十七章二十四節說到創造宇宙和其中萬物的神；這話主要是針對以彼古
羅派說的，他們是無神論者，並不相信神。他們不相信造物主，也不相信神聖的管
理照顧。所以，保羅繼續針對以彼古羅派說，神是天地的主。
這一位完全被以彼古羅派所忽?。保羅進一步指出，神自己將生命、氣息、萬物賜給
萬人；這些乃是神的供應。神供應萬物，使人可以生活。以彼古羅派不相信造物主，
他是將生命所需的一切供應人類的天地之主。
保羅在十七章的傳講非常好。他在會堂里與猶太人辯論時，用的是聖經；但他對崇
尚哲學的以彼古羅派傳講時，就說到創造。
保羅在十七章二節和二十四至二十五節所作的，與他在十三至十四章所作的相似。
在十三章，他用猶太人的聖經為根據，傳講復活的基督；但在十四章，他對異教徒
的傳講乃是基於神的創造。
不過，保羅在十四章和十七章雖然都是用創造來傳講；但他在這兩章的發表有點不
同。他在十四章告訴異教徒，那『創造天、地、海和其中萬物的活神…為自己未嘗
不顯出證據來，就如常施恩惠，從天降雨，賞賜豐年，叫你們飲食飽足，滿心快樂』。
那裡的話不是很有哲學性。相對之下，保羅在十七章對抗以彼古羅派錯誤教訓的話，
卻相當有哲學性。保羅在這裡宣告有一位造物主，天地的主，他供應人類在地上生
活所需的生命、氣息和一切。
參讀：約翰福音生命讀經，第二篇；使徒行傳生命讀經，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
創世記結晶讀經(九):神創造神心意神定意神旨意神計劃...
創世記結晶讀經(七): 神照着祂的心願創造
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