Having reflected on
the first book of the New Testament, we shall continue with our 5-year reading
plan with the first book of the Old Testament, Genesis.
Prologue (I)
Note: You may wish to consult conservative commentaries to aid your understanding of the overall theme and significance of the Prologue, not only to the book of Genesis, but to the entire Bible. (Prologue refers to Gen. 1:1–2:3.)
As we are reading the Scripture for a devotional purpose, our concern
will neither be its scientific implications, nor exegetical debates. As with Robert Alter and Gordon Wenham, I do
not care too much about the so-called Documentary Hypothesis which since the 19th
century seeks to shred the unity and historicity of the Pentateuch, because it
“has reached a point of diminishing return” (Alter, 11), and “there have been
significant dissenters at various points". I prefer to follow the approach
of “valuable commentaries of Jacob…and Cassuto…(which) dispense completely with
the sources JEP and attempt to understand Genesis as a coherent unity.”
(WBC,
Wenham, Genesis 1-15, xxvi-xxvii)
Although the Prologue is “elevated prose, not pure poetry,” I agree with Waltke that we should approach its study reverently as the Word of God recognizing its historical, ideological and aesthetic nature. Use of notebook is highly recommended for today’s devotional study.
(1) The Prologue simply states that God created the heavens and the earth. Why does it not give arguments for God being the Creator, nor inform us who God is?
(2) The following brief explanations of key terms are note-worthy:
a. “In the beginning”: “refers to the entire created event, the six days of creation, not something before the six days nor a part of the first day.” (Waltke)
b. “God”: the form is plural, but the verb (created) is singular, i.e. “plural in form, but singular in meaning.” (Wenham)
c. “created”: (this word) “distinguishes itself by being used exclusively of God” (Waltke), although not confined to use of “creation out of nothing.” (Wenham)
d. “heavens and earth” is “merism…a statement of opposites to indicate totality. For instance, ‘day and night’ means ‘all the time’…As a unit this refers to the organized universe (or cosmos)” (Waltke)
e. “Day”: “There can be little doubt that here ‘day’ has its basic sense of a 24-hour period. The mention of morning and evening, the enumeration of the days, and the divine rest on the seventh show that week of divine activity is being described here.” (Wenham)
Reflect on the above explanations by these conservative, yet critical, leading scholars of our times, and see, in each case, how it helps your understanding of this announcement about Creation.
(3) Repetition is a very important literary style in the Bible. As you read carefully about each day of creation, highlight the repetitions being used by the narrator. Spend some time reflecting on the importance and meaning of each of these repetitions. (At this point, it is best not to look at the notes at the end of today’s materials.)
(4) As this Prologue is written as “elevated prose”, which is much closer to a poem than a narrative, it is best not to overlook its “aesthetic” nature. Therefore, try to slowly re-read the portions on each day of creation, and use your imagination as if you were watching a documentary of the National Geographic. Pause and utter your amazement at the beauty, majesty and goodness behind each day of creation.
(5) What new insights have you gained about creation today?
(6) What is the main message to you today and how can you apply it to your life?
Note:
Genesis 1 is characterized by a number of recurrent formulae:
(Wenham)
- announcement of the commandment, “And God said” (10 times);
- order, e.g. “Let there be…” (8 times);
- fulfillment formula, e.g. “And it was so” (7 times);
- execution formula or description of act, e.g. “and God made” (7 times);
- approval formula “God saw that it was good” (7 times);
- subsequent divine word, either of naming or blessing (7 times);
- mention of the days (6/7 times).
我們剛讀完新約第一卷書馬太福音。按這五年讀經計劃，我們要研讀的下一卷書是舊約第一卷書創世記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
請參考啟導本或其他保守的釋經書來加深你了解創世記的主旨和大綱。請不要忘記我們是在靈修默想，並非研究釋經或科學。所以，以下資料，像Robert Alter及Gordon Wenham兩位近代著名的學者所言，並不同意十九世紀所盛行的Documentary Hypothesis (認為摩西五經是從眾多資料抄集而成的，甚至有部份是後期的作品) 。這假設本身因有太多爭議和推測，近年不少學者已放棄這些假設，而接納這五經的一貫性。(參Norton出版之The Five Books of Moses by Robert Alter及Word出版之 Genesis 1-15 by Gordon Wenham)
創世記 1:1 – 2:3一般被稱為不單是創世記的引言(Prologue) ，更是全本聖經的引言。正如Bruce Waltke所言，這引言雖然不是純詩歌的體裁，卻是近詩體的散文(elevated Prose)，故此在閱讀這段神的啟示時，不但要以歷史和領受教訓的角度來閱讀，更不要忽略其觀感(aesthetic)的美麗。請不要忘記在靈修時作筆記。
(1) 既是全本聖經的引言，為何作者不先介紹神是誰，並提出祂的存在和是創造主的證據，而單單指出世界是祂所造的呢？
(2) 這引言中有幾個重要的詞句是需要稍作解釋的。以下的解釋是摘自上述幾位學者的著作：
a. 「起初」: 「是指所有創造的過程，即所載的六日，而非這六日之前……」(Waltke)
b. 「神」：是眾數，但其動詞卻是單數 (Wenham)
c. 「創造」：「這動詞特別之處在乎單用於神」(Waltke) ，但卻不一定單指由無變有的創造。(Wenham)
d. 「天地」：「是一Mersim，即以相反的兩面來作總括的界定，像日與夜是指一整天，天與地則指整個宇宙。」(Waltke)
e. 「日」：「無可置疑，日是指二十四小時—有晚上、有早晨；又是每天的計算；及第七日稱為聖日。」(Wenham)
請細思以上學者們的意見，看看這些解釋怎樣幫助你對神和祂的創造有加深的了解。
(3) 字句的重複是聖經常用作表明重點的技巧。請細讀這引言，留意那些是重複的字句，和反思其重點。(請勿立刻參考今天「經文默想」指引末之提示。)
(4) 這引言既是近詩體的散文(elevated Prose) ，其一用意乃是讓我們能欣賞神創造奇工之美。請細讀六日的創造，像觀看National Geographic的記錄映片一般，欣賞神每日的創造，並發出對祂的讚美和讚歎。
(5) 今天你對神創造世界有什麼新領受？
(6) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
Is Genesis scientific? As an account that describes life-support systems, heavenly bodies, species of flora and fauna, and other natural elements of earth, the creation account has a scientific dimension. But the Genesis creation account has distinct differences from a scientific document.
"First, Genesis and science discuss essentially different matters. The subject of the Genesis creation account is God, not the forces of nature. The transcendent God is a subject that science cannot discuss.
"Second, the language of Genesis and that of science are entirely different. The creation account is formed in everyday speech, non-theoretical terminology, rather than technical mathematical terminology. More importantly, Genesis is concerned with ultimate cause, not proximation. The intent of the creation account is not to specify the geological and genetic methods of creation but to definitively establish that creation is a result of God's creative acts. When the psalmist says 'You knit me together in my mother’s womb' (Ps. 139:13), he is not intending to comment on genetics or immediate cause. To suggest otherwise is to distort the text. This is a clear example of why scientific and theological accounts should not be pitted against one another. In Genesis, the narrator only tells us that God commands the earth to bring forth life. He does not explain how that bringing forth occurs.
"Third, the purposes of Genesis and science also differ. Genesis is prescriptive, answering the questions of who and why and what ought to be, whereas the purpose of science is to be descriptive, answering the questions of what and how. The narrator of the creation account is not particularly concerned with the questions a scientist asks; rather, he wants to provide answers to the questions science cannot answer— who has created this world and for what purpose?
"Fourth, since they are addressed to different types of communities, Genesis and science require distinct means for validation. Science, speaking to the academic scientific community, requires empirical testing for validation. Genesis, addressed to the covenant community of God, requires the validation of the witness of the Spirit to the heart (Rom. 8:16). For these reasons, the Genesis creation account cannot be delineated as a scientific text."
Excerpt from Waltke’s Genesis, A Commentary
創世記是否合乎科學？創世記確有科學的一面，因它形容維持生命的系統，天體，植物，飛鳥和其他自然界的事物。但它的記載卻與科學的文獻有顯著的分別。
第一，創世記與科學基本討論的事物是不同的。創世記的主題是神，非自然的力量。這位超乎一切之上的神是科學不能討論的。
第二，創世記與科學的言語是絕對不同的。創世記是用日常的言語，並非用理論性的詞彙，也非用數學或專業的詞彙所寫成的。更重要的是，創世記第一章所著重的是終極的答案，並非假設。創世記的記載並非要指出創造的地質學或基因學的原理，乃是肯定的指出宇宙是神創造出來的。就像詩人論到：「我在母腹中，你已覆庇(或譯編織) 我。」(詩139:13) ，他不是要討論基因或來源。不然，我們就是強解聖經了。這正是清楚說明為什麼不要把科學和神學的記載混為一談的例證。創世記的記述者單單告訴我們神發命令就造成生命，而沒有解釋生命是怎樣造成的。
第三，創世記和科學的目的也有分別。創世記是規例(或譯命令)式的，給予我們有關是誰、為什麼和應該怎樣的答案。科學則是記述式的，給予我們有關什麼和怎樣的答案。創世記的記述者並不著重科學家所問的問題；他反而要給予我們科學不能解答的答案—是誰創造世界？祂創造的目的是什麼？
第四，因為創世記與科學的對象群體的不同，兩者都需要非常獨特的印證。科學的對象是科學學術的群體，故此要求實驗的驗證。創世記的對象是神的約民，故此需要聖靈在人心的印證(羅8:16) 。故此，創世記的記載不能以科學文獻那樣的去分析。
摘譯自Waltke之「創世記釋經」
“The Prologue is considered ending in 2:3 as the chiastic pattern brings the section to a neat close which is reinforced by the inclusion 'God created' linking 1:1 and 2:3.” (Wenham)
(1) Why would God wait till the 6th day to create men?
(2) Read John 4:24 and find out who God is, according to Jesus.
(3) With this in mind, what might the “image” and “likeness” of God entail, and what might the “image” and “likeness” of God exclude?
(4) Within the context of this chapter, and especially its immediate context in 1:26, what is this image/likeness linked to?
(5) Why must the rule over God’s creation be linked to “beings” who have the image and likeness of God?
(6) How important it is to know that both men and women, and not just men, are created in the image and likeness of God?
(7) God then pronounces His blessings upon men and women who have been created in His image and likeness in these ways:
a. They are to be fruitful and increase in number: In what way is it a blessing?
b. What kind of a blessing is pronounced in v. 29, apart from being God’s provision of food?
(8) We all know that from Day 3 of creation onward, each day of creation ends with God seeing that “it was good”, and at the creation of men and women on Day 6, God saw that “it was very good”. In what sense was it “very good”?
(9) From this short passage, give your understanding of:
a. What God’s original intent in creation was
b. What God’s original intent in creating men and women was
(10) Read Proverbs 8:22-31 in which the speaker is Wisdom (most conservative scholars believe this refers to Christ). How does it enrich your reading of the creation story?
(11) God does not “need” to rest. With this in mind, consider the following questions:
a. Creation was essentially done in 6 days and yet God set a 7-day week to include the day He rested. Why?
b. Why does He “bless” it and make it a holy day for us?
c. What is the true meaning of rest? (If you have time, you may want to read Heb. 4:1-11 to gain further insights into the meaning of rest.)
(12) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
創世記的「引言」因以「神創造」(1:1)為始，以「神歇了祂一切創造」(2:3)為終，是清清楚楚的一個完整的段落：
(1) 神為何等到第六日才造人？
(2) 請參約翰福音4:24，看看主耶穌如何論到神？
(3) 既是這樣，神的「形像」是指什麼？又不會指什麼？
(4) 再細讀1:26。以這一節而言，神按自己的樣式和形像造人的心意是什麼呢？
(5) 為何治理和管理神的創造是需要具有神的形像的人來承擔？
(6) 1:27補充說：神照自己的形像不單造男，也造女。這有什麼重要性？
(7) 神就賜福給他們，包括
a. 生養眾多：為何是福？今天亦然嗎？
b. 1:29所言的又是什麼的福？
(8) 我們知道從第三日的創造開始，聖經論到「神看著是好的」，到第六日的總結時，卻說「甚好」。何解？
(9) 從這小段，你可以看到：
a. 神創造的原意嗎？
b. 神造男、造女的原意嗎？
(10) 請翻到箴言8:22-31。這段經文如何幫助你領會神的創造？(在箴言「智慧」一般認為是指主耶穌。)
(11) 神固然不用休息(參約5:17)
a. 為何把時間編作七日的周期，以刻畫出這一日祂歇了工呢？
b. 為何要「賜福」這日，定為「聖日」？這是什麼意思？
c. 「安息」的真義是什麼？(若有時間，可參閱來4:1-11。)
(12) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
As Genesis introduces us to the creation of men and women with the mandate to take care of the earth, we often look at it from the angle of utility, but God has created us not just as tools, but in His image, with feelings and desires, and more importantly with the capacity to love and be loved.
When our first child was born, we were living in Hong Kong, and had the privilege of having a full-time nanny to look after him. After about five years, we heard comments that our son was getting more and more like the nanny. That, of course, made our nanny very happy. We were very fortunate to have a nanny who looked after our son like her own. But at the same time, this made us a little jealous; after all he is our son.
This helps me tremendously in understanding why God has chosen to make us in His image and likeness. I still remember the joy and the pride of holding our new-born child. No wonder, at the end of Day Six of His creation, God said “very good!” He must have said it with such joy, such pride and such love.
創世記告訴我們神造男、造女後，給予他們治理和管理世界和其上的生物的責任。但我們不應狹窄的單以「功用」的角度去看人之被造，因為神絕不以「工具」來看待我們。祂按自己的形像造我們，是有感情和望想；更重要的是有愛和被愛的本能。
當第一個孩子在香港出生時，我們很幸運有一位全職的褓姆來照顧他。過了好幾年，旁人都說這孩子看來很像那褓姆。這褓姆當然很開心，但我們聽了卻有點兒妒忌，因為他是我們自己的孩子。
這個經歷叫我更體會到神竟按自己的形像造我們的用心。我仍記得手抱著自己新生的孩子那時的興奮和驕傲的心情。無怪，在創世的第六天，祂看著自己所造、酷肖自己形像的人，就說是「甚好」。祂是何等的興奮和驕傲呢！
In this recounting of Day 6 of the creation of man, further insight is shed on the creation of man.
(1) What is man made of? (There is an obvious play on words used by the author in that the Hebrew word of man is “adam” and that for ground is “adama”. What might be signified here?)
(2) Now, for the first time, God is introduced as the Lord God (or Yahweh-God). This name is used consistently throughout Genesis 2-3, but outside of it, it is rarely used in the Pentateuch (the 1st 5 books of the Bible). What is the message being expressed here in its use as part of the creation story?
(3) In recounting man’s creation, the author points out a very important process in v.7. What is the significance of man being given life by God who breathed into his nostril the breath of life?
(4) While the geographical location of Eden is not knowable these days, Eden signifies a “temple garden, represented later in the tabernacle” (Waltke, 85). In what ways might you agree with Waltke’s view?
(5) Refer to Proverbs 11:30, 13:12 and 15:4. How do these verses deepen your understanding of the purpose of placing the Tree of Life in the garden?
(6) Why would God also put a tree of knowledge of good and evil in the garden? Is God afraid that man might be like Him?
(7) Why are the two trees mentioned as being side by side?
(8) If there were no tree of the knowledge of good and evil, do you think man would still disobey God in some way or another?
(9) Part of God’s purpose of putting the man in the garden was to work it and take care of it and this was before the Fall. What then should we view as “work” today?
(10) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這一段是詳述第六日的創造：
(1) 人是用什麼造的？(希伯來的原文在此特以 “adam”來作「人」字，以 “adama” 作土字，是頂有意思的。)
(2) 聖經在此首次給我們介紹神為「耶和華神」。除此以外，在摩西五經是少見的。神在創造的時刻如此稱自己，有何特別的用意？
(3) 作者在2:7告訴我們神造人與造別的生物有極不同之處。是什麼呢？其重要性何在？
(4) 今天「樂園」的所在地是不能正確的知道。但Waltke說，這裡是在形容樂園為一「聖所/temple garden」。你認為有理嗎？
(5) 有關「生命樹」，請參閱箴言11:30; 13:12及 15:4。你對「生命樹」有何加深的了解？
(6) 為何神同時放置分別善惡樹在園中？神不許人吃這樹的果子，是否真的怕人「如神」嗎？
(7) 為何把二樹相提並論呢？用意何在？
(8) 假若，園中沒有分別善惡樹，人是否就永不會不聽神的話呢？
(9) 2:15告訴我們神放人在樂園中的原因是什麼？這是人犯罪前的事；這應怎樣影響我們的「工作觀」？
(10) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
We often wonder why God would not allow Adam and Eve to eat of the fruit of the tree of the knowledge of good and evil. And, from the account in Genesis 2, we also wonder whether God is “afraid” of us gaining the knowledge of good and evil as He has. Does God intend us to be robots then? I have found the following statements by Dr. Waltke very insightful.
“Unless we know everything, we only know relatively; unless we know comprehensively, we cannot know absolutely. Therefore, only God in heaven, who transcends time and space, has the prerogative to know truly what is good and bad for life. Thus, the tree represents knowledge and power appropriate only to God (Gen. 3:5, 22). Human beings, by contrast, must depend upon a revelation from the only one who truly knows good and evil (Prov. 30:1-6), but humanity’s temptation is to seize this prerogative independently from God (see 3:7).”
In a way, it echoes any writer’s view that God does not intend that we would never have the ability to know good and evil, but like teenagers, Adam and Eve were not ready to handle such knowledge. Given time, God would have imparted His knowledge to them, through revelation — knowledge that is dependent, not independent of God.
我們或許會問，為什麼神不許亞當、夏娃吃分別善惡樹的果子？難道神懼怕人類像祂能知善惡嗎？神難道要我們像機械人嗎？讓我繼續與大家分享Dr. Waltke在這方面的見解：
「除非我們是全知的，否則我們所知的乃是相對的；除非我們知得全面性，否則我們是不絕對的知道。所以，只有天上的神，超越時、空的神有主權真的知道什麼對生命是善、什麼對生命是惡的。所以，這樹代表只有神能有的知識和能力(創3:5, 22) 。人類在相比之下需要倚賴那位真知善惡的神所給的啟示(箴30:1-6) ，但人類的試探乃在乎不想倚賴神，想要自己去奪取這主權(見創3:7) 。」
從某個角度來看，這見解附和另一學者的比喻—不是神永不願人類能分別善惡，只是亞當和夏娃是像少年人，還未能成熟的處理善惡的知識。其實，假以時日，神會逐漸的教導我們，倚賴祂去得到，而非自己去奪取知識的能力。
(1) What problem of the man does God want to solve — loneliness or being alone? What is the difference between the two? And how would it affect the finding of a “suitable” helper?
(2) The naming of other creatures follows immediately after v. 18, and is an exercise meant to help Adam himself to know the above difference:
a. How would Adam logically give names appropriately to each of the beasts?
b. During this exercise what might Adam have learned about their suitability to help him in solving
i. His being alone (needing help to do things), and
ii. His loneliness (needing someone to share his deepest desires and wants)
c. Biblically, is a “helper” necessarily a weaker person? (Scan through the psalms and see who is the one the psalmists always seek help from.)
(3) What is the result of this exercise according to v. 20?
(4) The naming exercise has not really finished. After the man wakes up from his sleep, whom does he give a name?
(5) According to the man’s own explanation, what is the meaning of this name, “woman”? And how different is this name from all the other names he had just given previously? (Note: the Hebrew name for man is “is” and that for woman (here given to Eve) is “issah”. “ah” is used commonly to denote the female form of the “same” thing.)
(6) What might be the significance of having the woman made out of his rib?
(7) In what way is the woman a “suitable helper” (“notoriously difficult to translate” with the preferred translations being “alongside him…a counterpart to him”, The Five Books of Moses, Alter, 22) to the man?
(8) What is the key reason for God instituting marriage according to this passage?
(9) V. 24 sums up what a marriage is. What is it and why is it prefaced by the words, “for this reason”?
(10) In understanding v. 24, we have to understand the background of a patriarchal and agricultural culture where a son normally got his career and family started through the provisions and help of the father — everything would have been provided by the father as he (the son) begins his own family (see the parable of the prodigal son in Lk. 15).
a. What if the son, upon being married, would not leave his father and his mother? What might be the advantages and disadvantages?
b. Why then does the Bible mandate that a man will leave his father and mother upon being married?
(11) V. 25 points to a very important aspect of a marital relationship between husbands and wives. How important is it to the marriage that the two can be naked in their hearts, without having to be in fear or shame? How might this be possible?
(12) What then is the essential message of today and how may you apply it in your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 在這段經文神要為人解決的是 “獨居” 還是 “孤寂” 的問題？二者分別何在？其分別又會怎樣影響配偶的選擇？
(2) 道出這人的問題後，聖經就記述亞當為動物取名一事，明顯是要幫助他去了解以上二者之分別：
a. 一般取名是以甚麼為根據？亞當怎樣能最貼切為每個動物取名？
b. 在這過程中，亞當怎樣明白到
i. 誰能解決他的獨居(即幫助他解決生活上所需) ；
ii. 誰能解決他的孤寂(明白、了解他心靈的深處)
c. 從聖經的角度來看，幫助的人是否一定是助手之意？(詩篇常論到詩人所得的幫助是從何而來？可參詩121)
(3) 按第20節所言，結果是怎樣？為什麼？
(4) 其實取名這事尚未完結，亞當醒後，立刻又為誰取名？
(5) 他怎樣解釋這名的由來和意義？與以前所有的取名有何主要的分別？(按原文：男人在此是 “is” 字 ，女人是”issah” 字 ，”ah” 一般用以表明同類的雌性)
(6) 為何神要用男人的肋骨來造女人？(肋骨的位置何在？）
(7) 為何「女人」就是男人最合適的配偶？
(8) 既是這樣，神設立婚姻的重要原委是什麼？
(9) 第24節為婚姻作個總結。這總結是什麼？為什麼要說：「因此」？
(10) 要明白2:24，我們需要了解那時是父系的農業社會，兒子的事業和家庭都是父親所賜予和安排的(可參耶穌在路加福音15章的浪子比喻) 。在這情況下：
a. 若作兒子的，婚後仍不「離開父母」，有何好處？有何不好之處？
b. 為何聖經要他「離開父母」？
(11) 當然，當時二人確是赤身的，但其含意確有較深一層的意思。是什麼叫一般夫妻不能坦白相處？這對婚姻的原意有多大的阻礙？
(12) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
It is quite interesting to note that the creation account deals not only with the important question about how we and the universe came about, but also with what marriage is all about. Why would God see fit to have the meaning of marriage included in the creation account? What if, this account of the first marriage between a man and a woman were not included?
Firstly, it establishes that the foundation of a stable society is a stable marriage after God’s own heart. A society is not made up of individuals, but individual families. A stable marriage leads to a stable family, which in turns, leads to a stable society. The current sorry state of the society is exactly a result of the destruction of marriages and families as God intended.
Secondly, marriage demonstrates the meaning of human beings made in the image and likeness of God, with the capacity to love and be loved. As much as man becomes a living being when the breath of God is breathed into him, as a creature, and not God, he needs a companion. She is one that can share his deepest feelings and meet his deepest needs. At the same time, he needs to share his god-like love by sharing her deepest feelings and by meeting her deepest needs too in god-like selflessness. All this was made impossible when sin entered the world. The spousal relationship has since become a selfish power-play. But as Christ has come to redeem us, such god-like selfless relationship is now possible. In fact, when a Christian man and a Christian woman are united as one, they bear a very honored responsibility to be witnesses of the selfless love relationship between Christ and His church. A Christian marriage declares to the world, “If you want to know how Christ loves the church, look no further than our marriage.” I wonder how well are we doing in this respect.
創世記的引言，不但告訴我們宇宙和人類的起源，也告訴我們婚姻是神設立的，和神設立婚姻的原委。我覺得這很有趣：為何特別要在引言就告訴我們婚姻的原委呢？在引言內不列這點又如何呢？
我相信，首先，神要告訴我們要有穩定的社會就是要有穩定、合神心意的婚姻。社會不是以個人為單位，乃是以家庭為單位的。穩定的婚姻帶來穩定的家庭；穩定的家庭帶來穩定的社會。今日社會是一團糟正是破碎婚姻和家庭的直接後果。
另一方面，神要告訴我們，祂按自己的形像造我們，是要我們像祂一樣有愛和被愛的本能。我們雖然有神所賜的生氣，成了有靈的活人，然而我們仍是被造的人，不是神，需要與我們一樣的人來分享我們內心深處的感受，滿足我們內心的需要。同時，我們也需要分享別人內心深處的感受和無私的滿足他們內心的需要。這是神設立一男、一女婚姻的原委。可惜當罪進入世界後，婚姻的關係卻變成了自私的權力爭鬥。感謝神，藉著基督耶穌的救贖，這種似神、無私的關係是可以被重建的。故此，每當一對基督徒結合時，他們是在承擔一個非常崇高的責任，就是向世人為基督與教會的關係作見證：「如果你們要認識基督是怎樣愛教會，看看我們的婚姻就可以知道了。」不曉得我們在這方面的見證有效與否？
(1) Read Revelation 12:9, 14, 15 and 20:2 to get a sense of who the serpent is, according to the Bible.
(2) What is the intention of Satan in enticing the woman into sin?
(3) Why did he approach the woman, and not the man? Who heard God’s instruction directly in this respect? (2:16-17)
(4) As a first step, what kind of approach did Satan take in leading the woman to sin? Why did he frame the temptation in the form of a question?
(5) Consider what kind of doubt Satan injected into the mind of the woman.
a. Was her doubt raised by Satan's words,"Has God really said"?
b. Did she doubt the motive of why God would make such a rule?
(6) Compare the woman’s answer with what God actually said in 2:17. What might the difference be?
(7) John 8:44 calls Satan the father of lies. What lie did Satan tell in v. 4?
(8) V. 6 gives three reasons for the woman’s disobedience:
a. The fruit was good for food
b. The fruit was good for pleasure to the eye
c. The fruit was desirable for gaining wisdom (like God had)
Look up 1 John 2:16 and see how John sums up the three reasons.
i. Which one do you think is the core reason for which the woman ate the forbidden fruit?
ii. Which one is the most powerful source of temptation to you?
(9) How is Adam referred to in v.6? Why would he eat the fruit also? Did he have any choice? As much as the two now have become “one flesh”, what does it NOT mean?
(10) Why did they feel the need to cover their nakedness? How did they cover their nakedness? Is there any important symbolic meaning to all these?
(11) What then is the essential message of today and how may you apply it in your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 請翻閱啟示錄12:9, 14, 15及20:2，看看聖經如何論及這蛇。
(2) 蛇為何要引誘女人犯罪？
(3) 蛇為何向那女人「入手」？是誰直接從神得不能吃禁果的訓示？
(4) 蛇引誘女人的第一步是什麼？為何用一個問題來作引題？
(5) 蛇的問題是在於叫女人對神產生什麼疑惑？
a. 是懷疑神果真這樣講過？
b. 還是懷疑神的用心？
(6) 女人的回答與神的說話有出入嗎？分別在那裡？
(7) 約翰福音8:44稱撒但為說謊之人的父。撒但在此說了什麼謊言？
(8) 第6節告訴我們女人向什麼引誘低頭：
a. 果子好作食物
b. 也悅人眼目
c. 能使人有智慧(如神)
請參閱約翰壹書2:16，看看約翰怎樣論到這三種引誘：
i. 你認為女人吃禁果的主因是什麼？
ii. 對你而言，那一個是你的致命傷？
(9) 第6節怎樣稱呼亞當？為何他也吃禁果？他有選擇的餘地嗎？這是「二人成為一體」的真義嗎？
(10) 為何他們覺得需要遮蓋自己的赤身？這舉動有什麼重大的意義？
(11) 今天你得到的主要信息是什麼？你會怎樣用在你的生命中？
The sudden turn of events recorded in Genesis 3 is perhaps the darkest moment in human history, and worse yet, this history keeps on repeating itself in our very days. There is no point blaming Adam and Eve, because we would have done the same in disobeying God, and we have. Take a moment, then, in reflecting on the lyrics of the hymn below, as we seek to learn to live a life of obedience.
1. Take time to be holy, speak oft with thy Lord;
Abide in Him always, and feed on His Word.
Make friends of God’s children, help those who are weak,
Forgetting in nothing His blessing to seek.2. Take time to be holy, the world rushes on;
Spend much time in secret, with Jesus alone.
By looking to Jesus, like Him thou shalt be;
Thy friends in thy conduct His likeness shall see.3. Take time to be holy, let Him be thy Guide;
And run not before Him, whatever betide.
In joy or in sorrow, still follow the Lord,
And, looking to Jesus, still trust in His Word.4. Take time to be holy, be calm in thy soul,
Each thought and each motive beneath His control.
Thus led by His Spirit to fountains of love,
Thou soon shalt be fitted for service above.William D. Longstaff (ca.1882)
Which of the above stanzas mean the most to you? Why?
創世記第三章是聖經中極悲哀的一段事蹟，也是人類歷史最可憐的轉捩點。不過，更可憐的是，這歷史不斷的重演，直至如今。我們不用把責任推到亞當和夏娃身上，換了是我們，結果也會是一樣。就讓我們今天用一點時間，藉以下這首詩歌來學習怎樣過一個順命、成聖的生命：
1. 成聖須用工夫，儆醒常禱告，
時常與主親近，領受主真道， 結交屬神兒女，幫助軟弱人，
無論所作何事，莫忘求主恩。
2. 成聖須用工夫，世界雖忙碌，
應當放下世事，單單親近主， 時常仰望耶穌，更肖主模樣，
親友藉你言行，可見主形像。
3. 成聖須用工夫，讓主領你路，
不走在主前頭，只隨主腳步， 無論快樂煩憂，始終跟隨主，
堅信主的話語，常仰望耶穌。
4. 成聖須用工夫，內心須寧靜，
讓主前來管理，意念和性情， 隨從聖靈引領，直到愛之源，
你就配在天上，事主到永遠。
(1) It appears that God used to visit them in the garden as a habit. Why would Adam and Eve feel the need to hide even from God? Is it not the usual thing to do when we sin?
(2) When God asks questions, He does so, not because He does not know the answers, but rather to either teach us a lesson or to give us a chance to confess our sins. Which was the case with Adam?
(3) How similar was Adam’s reply to that of Eve? Was it a confession? Why or why not?
(4) What has the gaining of the knowledge of good and evil done to the man and the woman?
(5) God pronounces judgments to all three guilty parties:
a. What is the true curse pronounced to Satan? In what way is the plan of salvation being prophesied?
b. What is the more important result of the woman’s sin — the pain in childbearing or the broken relationship with her husband? What kind of a relationship did the woman have with her husband before the Fall?
c. The result of the man’s sin is pronounced as a three-fold curse. What are the three aspects of the curse?
d. How are the above curses being manifested in the world today?
(6) This tragedy, however, ends with a glimmer of hope in vv. 20-21:
a. What does the naming of Adam’s wife signify?
b. Why would God make garments for them? Why would He make them out of skins and how does it point to His plan of salvation to restore the relationship He had with them before the Fall in the Garden of Eden?
(7) Now that the man and the woman have gained the knowledge of good and evil, in what ways might they be like God? In what ways might they be different from God, so that they have to be driven out of the Garden of Eden?
(8) Using Waltke’s analogy of a “temple-garden”, decide if men are driven away from it forever? If you have the time, read Revelation 22:1-5 and get a sense of the heart of God, even when He drove Adam and Eve out of the Garden.
(9) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 似乎神常到園中找他們的。二人為何向神也要躲藏？人能真的向神躲藏嗎？
(2) 在聖經中，每每神在發出問題時，不是祂不知道，乃在乎給人悔改的機會，或是道出重要的教訓。現在神在問亞當，是屬前者或後者呢？
(3) 亞當和妻子的回答有什麼相似之處？是否認罪悔改的話？為什麼？
(4) 得著「分別善惡」怎樣改變了二人？
(5) 神向三位都有審判式的宣告：
a. 祂對撒但宣告什麼咒詛？在這宣告中，你能洞察救恩計劃的預告嗎？
b. 對女人的咒詛，那一個最嚴重？是懷胎、生產之苦？還是與丈夫的關係破裂？換句話來說，在犯罪之前，夫婦的關係原是怎樣的？
c. 對男人所宣告的咒詛，似乎有三方面。那三方面呢？
d. 以上的咒詛怎樣在今天的世界反映出來呢？
(6) 在這慘劇的末段（3:20-21）卻隱現著希望：
a. 亞當現在為妻子起了什麼名字？意義何在？
b. 為何神要給他們作衣？為何要用皮子作衣？這與日後的救恩計劃有何關連？
(7) 人現在已能知善惡，這在那一方面與神相似？在那一方面與神有別，以致要被趕出樂園呢？
(8) 若樂園是聖所的象徵，人是否永遠被趕出樂園呢？(若有時間，可翻閱啟22:1-5看看神至終的心意。)
(9) 今天你得到的主要信息是什麼？你會怎樣用在你的生命中？
For the longest time, I had been blessed with a sensitivity to sin in that at the end of the day, I would spend time reflecting on how my day had been. Often, a lack of peace would force me to come before God, to deal with unconfessed sins in my life. I would kneel and pray and ask God to show me the cause of that feeling of peacelessness. Over the years, I have come to know how God would answer my prayers in this respect instantly. Burdened with a lack of peace, I would pray, “Lord, show me what is the cause of this peacelessness.” And, as I tarry before Him in prayer and waiting, He would show me things from which I needed to repent. I then would pray and pray until peace, once again, was restored.
However, after many years of such a “good” habit of confession, one day God showed me that this was not necessarily true repentance on my part. I have come to understand that at times, my confession lacks a true desire to leave my sin. I am more interested in regaining peace which is so precious to me, so I would pray and pray with so-called confessions, until my peace has been restored, only to find myself repeating the same sin again, shortly afterward.
I was cheating God, even with my confessions!
我信主之後，對罪有較敏感的反應，漸漸養成每晚靜下來作反思的習慣。每每在晚上，心中的不平安推使我跪禱在主前，求神光照出我隱而未現的罪過。神也真的迅捷的聽我的禱告，每每讓我看出我的罪來。我就禱告，認罪，直到重拾平安為止。
過了很多年後，神終於光照我，讓我知道這並不一定代表我是真正的認罪悔改。往往，其實我懇切的認罪求赦，單單是要重拾心中的平安而已。故此，我是在禱告，直至重拾平安，但不久，我又再重新犯同一的罪。
人心真比萬物都詭詐，我竟然利用禱告來騙取內心的平安。
This is the first recorded act of offering as well as the first act of murder in the Bible:
(1) Adam and Eve were having their first ever baby. If God has given you a new baby in your family in the past year, pause and offer your thanksgiving to God.
(2) Have you observed how young parents of our time greet the arrival of their new-born, especially if it is their first baby? They would read up relevant books (or internet websites), stockpile supplies and might seek help from grandparents. Can you imagine how Adam and Eve prepared for the arrival of Cain? How different was it from our young parents today?
(3) Yet, the Bible records the words of the mother. How do these words reflect her attitude of having a child?
(4) All children are uniquely created by God. As parents or grandparents, what should your prayers be for the children?
(5) Compare the two different career paths of Cain (whose Hebraic name means “smith”) and Abel (whose name mean "vapor"). Abel (a rancher) kept the flock, and Cain (a farmer) tilled the soil. Without making a value judgment, what might be the differences between the two types of occupation? the commonalities between them?
(6) Though not yet stipulated by God, what then prompted Cain and Abel to bring an offering before God?
(7) What then is common between the offerings? What might be their key difference (which, logically, should have nothing to do with one being lambs and the other being crops)?
(8) Is there a difference between bringing the firstborn versus not the firstborn and between the firstfruits and not the firstfruits? (Refer to Exod. 22:29, Lev. 23:10, Num. 18:12, Prov. 3:9, Exod. 13:2 and Lev. 27:26 for the meaningfulness represented by the firstborn and firstfruits.)
(9) When his offering did not find favor from God, Cain became angry. What then does his anger tell you of the purpose of his offering?
(10) What happens when Cain allows his anger to be unchecked?
(11) How does Jesus talk about anger and murder in Matthew 5:21-22? Why?
(12) Again, why does God choose to ask Cain a question, the answer of which He knows very well?
(13) How does Cain’s answer speak to his attitude after sinning?
(14) Consider Cain’s concern about the severity of God’s punishment in v. 13. What might stand out as a surprise to you that may give us a clue as to God’s leniency towards him in v. 15?
(15) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這段是聖經所記載的第一個感恩獻祭，同時也記載了第一宗謀殺案：
(1) 神賜亞當和夏娃第一個嬰孩。如果，神在這年間，也恩賜嬰孩在你(或你親人)家中，請在此獻上感恩。
(2) 你有否留意到今天的父母是怎樣準備迎接快生的嬰孩呢？你以為與亞當和夏娃有何分別？(有誰可請教？從何得育嬰資料？)
(3) 聖經記載了第一個母親的反應。夏娃這番話有什麼意義？
(4) 神所賜的每一個孩子都有他們獨特之處；(若有兒女的) 你可以怎樣為你自己的兒女(或孫兒)禱告呢？
(5) 試把該隱與亞伯所揀選的職業作個比較:
a. 該隱(意即工匠) 是務農
b. 亞伯(意即泡沫) 是畜牧
(二者不一定有靈意的分別；請用普通常識分析兩個職業的不同和相同之處—如二者會否一樣受天氣好壞的影響？)
(6) 是什麼驅使二人向神獻祭？(當時尚未有律法獻祭的規條。)
(7) 二人所獻的祭有何共通之處？其重要的分別是什麼？(除了一是羊羔、一是土產之外)？
(8) 獻上「頭生」和「初熟」的分別何在？(參出22:29; 利23:10; 民18:12; 箴3:9; 出13:2 ; 利27:26)
(9) 該隱因神不悅所獻而發怒，顯出他獻祭的動機出了什麼問題？
(10) 該隱不刻意處理自己的怒氣，終於產生什麼後果？
(11) 主耶穌怎樣論到人的怒氣呢？(見太5:21-22) 原因何在？
(12) 為何神又是向這殺人犯發出問題？
(13) 他的回答叫我們看出他是怎樣的一個人？
(14) 看看該隱在4:13的怨言。那有何可取之處叫神似乎對他寬容？
(15) 今天你得到的主要信息是什麼？你會怎樣用在你的生命中？
The story of Cain is a story of disappointment with God. Ironically, it was precisely because Cain believed in God and cared about how God looked upon him that he ended by committing the first murder in human history.
In presenting an offering to God, at a time when it was not even mandated by God, shows a side of Cain that wanted to please God or even draw close to God. Cain knew and believed God was his creator and his source of blessings, that is, he knew his life depended on God.
But as his offering did not please God while that of his brother, Abel, did, we are told that he became angry with God. Perhaps, the anger was mixed with a sense of disappointment. When he knew that he and his offering did not please God, he possibly anticipated that he would not be blessed by God, or as blessed as his brother would be. Of course, his reaction clearly showed his worship of and relationship with God was entirely self-centered. If it were God-centered, his reaction would be one of self-examination and repentance. His anger and disappointment with God were subsequently expressed in the most rebellious way — the murder of his own brother and a total lack of remorse (“Am I my brother’s keeper!”).
This was committed by someone who believed in God and once tried to please God, albeit for his own sake.
I am afraid there are many Christians who follow the way of Cain. They believe in God for their own sake, expecting blessings from God as if they were something that God owed them. But when their dreams have not turned out the way they had hoped for, or by comparison, they have not succeeded in life as have other brothers and sisters with whom they have grown up or have been surrounded by, their lives turn bitter. Many have either given up their faith, while some have given their lives to licentiousness. Given the right circumstance, they would even commit the most horrible crime that non-Christians may not be capable of committing. All because of their anger or disappointment toward God.
But the core problem remains that their belief in God was grounded in self-centeredness. As a result, their “Christian” belief is no different from any “pagan” belief.
該隱的故事也可以說是對神失望的故事。正正是因他相信神，又看重神是怎樣對祂的，以致他因發怒而殺了他的兄弟。
在沒有律法的規定而自動的向神獻祭，不多不少顯出該隱是想討神喜悅的，或甚至想親近神—那位祝福的源頭、創造萬有的主。
但當所獻上的不為神所看重時，該隱竟然向神發怒，甚至變了臉色。或許，他的憤怒是帶著對神失望的心情的。因知道所獻的不為神所悅納，他自然想到他不會得到神的賜福，至少不會像他兄弟一樣。當然，他的反應充份表明他對神的敬拜和與神的關係是自我中心的。如果他的生命是以神為中心的，他必然會立刻的自省和悔改。可惜，他的失望變為憤怒，他的憤怒驅使他變成反叛，甚至引至謀殺親弟。他毫無悔意，說：「我豈是看守我的兄弟的嗎」！
這謀殺案不但是歷史上的第一宗，更是出於一位相信神，還想討神喜悅的人！
可惜的是，今日不少的基督徒「走了該隱的道路」(猶11) 。他們是為自己的原故信神，全是為要得神的賜福，好像是神欠了他們的。當人生的美夢和理想達不到時，更覺自己不如別人的被神賜福，以致他們的心變成苦毒。有些甚至放棄信仰，有些就放棄自己，過放縱的生活。若非神的憐憫，他們是可以落到該隱的地步，犯上連非基督徒也不會犯的可怕大罪：全因對神的憤怒和失望。
但最基本的原因，始終是他們對神的信心和關係是自我為中心的，以至他們的信仰與異教徒全無分別。