第八课 拉开反攻的序幕

请阅读《创世纪》9:18节-12:3节

我们从前面一课得知，神在约中应许，祂将不会再让凶猛的洪水毁灭祂所创造的万物。神现在将要开始 一次反攻而不是彻底的毁灭。祂将为自己建立一个国作为祂的阵地，从这阵地上祂将再一次将万物带进 祂公义的国度。祂重建自己的国是从一个人开始的，进而是一个家庭，然后是一个民族。从这个民族里 祂将拣选一位能够消灭撒旦这条毒蛇(妇女的后裔要伤蛇的头! 创3:15节)，目的是万物都将再次进入神的国度。

拉开序幕:设立对立面 ‘我又要叫蛇和女人为敌’(创3:15节) 

神保证祂会将善、恶分开。祂要确保始终有一些敬虔的人站起来同那些要摧毁正义的邪恶力量作斗争。

在创9章的后半部分我们读到正义的力量已经蓄势待发，即使是在新的创世过程中。

挪亚享受着美酒飘香的生活，但是最后他却失控了。作为神的子民，我们必须时刻保持警醒以抵御邪灵 的侵扰。当我们喝醉酒失去控制的时候，我们就是给邪灵开了一扇门，他们就会用引诱我们作恶和毁灭 的方式来攻击我们。挪亚赤身躺在帐篷里，他的一个儿子，含，看见他父亲赤身;在扭曲的、同性恋欲 望的驱使下，他对自己的父亲大为不敬。但是神不愿看到这种不正常性关系的再次出现，祂就通过挪亚 来咒诅含的后裔。含的后裔事实上继续在行这样的恶事，尤其是迦南。

通过咒诅迦南， 

‘行淫乱之人’，神拉开了人类繁衍不息的序幕。然而，神也记得祂的应许，所以我们可以预测一定有 一群‘应许之民’，通过他们，神将保守祂的领地和重建祂的国。当我们第一眼看到创世纪第12章的时 候，我们意识到神选择亚伯兰就是为了这个目的!亚伯兰的后裔将成为应许之民，成为受神这祝福的子 民。所以，我们已经能推测出这场种子(蛇的种子和妇女的种子)之间的战争将首先在亚伯兰的后裔(蒙祝 福)和迦南的后裔(被咒诅)之间打响!

巴比伦:背弃神 

《创世纪》11:1-9

神已经告诉他新创造的子民要生养众多，遍布大地。
然而，不久以后，这些人就决定呆在一个土壤肥 沃的山谷里。
他们不仅违背了神的旨意，也是想为 他们自己求名声
(而不是让神的荣耀充满大地!) 因此，他们背弃了他们的制造者(创造)和拯救者 (大洪水)，
他们建造了一座高大的纪念碑作为他们反抗神的象征。
他们已经学会如何烧制坚硬的砖 块，
他们也计划使用这项(神赐予的)技能来反抗 神。
但是，这一切神都看在眼里。祂被描述成是戴 着王冠高高在上的,
所以祂一定要下来看看这些幼 小的生灵在下面做什么。
神打算制止这种挑战祂的 律法的邪恶的发展。
因此，神带着祂自己的行动计划(来，让我们...)
来阻止人类的阴谋(来，让我们...)。于是，撒旦
和他的种子所设的阴谋将破灭。人类被打乱分散而
不是团结在一起。神变乱了他们的语言以确保他们将分散在世界各地。伟大的巴比伦(巴比伦:变乱的意思)人民成为了胡言乱语的人。

美特埃舍尔 巴别塔 1928年

步骤是这样的:神摧毁了人类要建城背弃祂的计划。现在，祂将开始建立祂自己的国度!亚伯兰被呼召 就是要成为这样的一个民族，这个民族是属于神的国度的;这里的人民是忠于神的，是为祂服务的!

双城记: 巴比伦和耶路撒冷

在启示录的第18章里我们可以读到巴比伦是象征人类背弃神的城池。表面上它富丽堂皇，是一座荣耀之 城，但是里面却充满了乱伦和‘堆起来可以到天的罪恶’。因此，神命令祂的子民离开这座城，不要再 沉迷于奢靡的生活。最后伟大的巴比伦遭到了神的审判。

因此，当神使得自夸的巴别塔(或:巴比伦)失败，祂设置了舞台，以建立自己的城市，神的城市，那 里有公义居住。

最后(启7:9)将有来自各国，各族，各方的人赞美耶

稣是万王之王。

在启示录的第21章我们读到神从天上带下祂自己的城:新耶路撒冷。神和祂的创造将最终完全共存。被 逐出伊甸园的后果(磨难，苦痛和死亡)将最终消失。最后，神(首先的和末后的:Alpha和Omega是希 腊字母表里的第一个和最后一个字母)将彻底重建祂的国!祂的荣耀将充满全地!(启21:26，27节)

这一定是和亚伯兰有什么关系吗?来11:8- 10节告诉我们亚伯兰眼光长远。从某种程度上，他意识到神对他的应许意味着神想通过他建一座城，一 个自己的国度。太1:1节宣告神做这件事是通过耶稣基督，亚伯兰的儿子。太28:18节告诉我们这个耶 稣是万王之王。换句话说，耶稣是‘那个坐在宝座上的人’(启21:5节)。确实，是耶稣做了这个伟大 的宣告，‘如果有人感到口渴，让他到我这里来。凡是信我的人，正如经文所讲，股股活水将在他里面 流过。’(赛55:1节，创21:6节)

五旬节在神的国建设项目中是一个决定性的时刻。耶路撒冷是神的国的象征，而巴别描

述了黑暗王子之国。因此，神把百姓从巴别分散去对付敌人的统治，而祂以混乱他们的语言做成此事。

然而，在五旬节，祂又开始另一次的分散来建立自己的国度。祂赐能力给祂的教会，在世界各地宣教。

他们现在要重访万国，万族，万民，宣称神的国已经来到地上。而在开幕的当天，神打破了语言的障碍

混乱，让大家听到神的子民用自己的语言预言!

思考题

1. 阅读徒8:1-3和徒11:19- 21。神常常将悲惨事件变成美好的祝福，像教会遭受迫害。祂允许敌人攻击祂的百姓一段时间，但祂 用它来建设祂的国度，使祂的子民成长，加添他们的力量。当神的信实一旦分散并穿越地球，他们必 须并将使神的荣耀充满地球!

2. 学习保罗在雅典亚略巴古的讲话，如使徒行传17章所叙述的。它是如何与我们的故事相关联，以及保 罗如何带领观众，教导他们关于耶稣基督的角色呢?

3. 威克里夫圣经翻译是一个组织，旨在翻译圣经成所有语言，使各族人民可以获得好消息。例如:可查 http://www.wycliffe.net/Features/tabid/86/Default.aspx?id=1789(可供中文)

4. 新耶路撒冷

1. 谁将住在新耶路撒冷——神之城里? (启21:7、8)

2. 阅读启示录第21章剩下部分，尤其是第22-24节。找出其他把耶稣比作‘羔羊’和‘光’的出处。

3. 根据亚伯兰的信仰，仔细思考启21章里的应许，今天的教会应当作出怎样的回应(来11章)?在保罗

   看来，谁才是真正的‘亚伯兰的孩子’?(罗9:8节;加3:7节)

巴别塔 c. 1563 Pieter the Elder Bruegel

Lesson Eight Setting the Stage for the Counter Attack

Reading: Genesis 9: 18 – 12: 3

As we learned in the previous lesson, God had promised in a covenant that He would never again allow the raging flood waters overtake his creation. Instead of wholesale destruction, God would now begin a counter attack. He is going to create a kingdom for himself as a beach head from which He will retake the whole creation as his rightful Kingdom. He begins this Kingdom restoration project with one man (and his wife), one family, and one nation. From this nation He will bring forth the One who will slay the dragon (the seed of the woman shall crush the serpent’s head! Genesis 3: 15), so that all creation can become once more the Kingdom of God.

Setting the Stage: the Antithesis: “I will put enmity between the serpent and the woman (3: 15)”

God guarantees that he will separate the forces of good and evil. He is going to ensure that there will always be godly people to stand up against the destructive forces of godliness. In the second half of Genesis 9 we read about the forces of godliness starting to make their presence felt, even in the new creation.

Noah enjoys his home made wine, but as a result he loses control. As people of God we must always be on our guard against evil. When we get drunk and lose control, we open the door for evil spirits to attack us by leading us to evil and destruction. Noah lies naked in the tent, and one of his sons, Ham, finds him there. In a perverse, homosexual lust and disrespect he abuses his father’s exposure. Yet, his brothers recognize the evil, and they treat their father with respect and cover him with a suitable piece of clothing. But God hates the resurgence of sexual perversity, and through Noah he curses Ham’s offspring, who indeed –especially in Canaan- continue to grow in these ways of wickedness.

By cursing Canaan, ‘the perverse people’, God sets the stage for the history of many generations to come. Yet, God remembers his promise, and therefore we can anticipate that there also must be a ‘people of the promise’, through which God will preserve his dominion and restore his Kingdom. In our first glimpse of Genesis 12 we realize that God choose Abram for exactly this purpose! Abram’s offspring will be the people of the promise, the people of God’s blessing. So, we can already anticipate that the battle between the seeds (of serpent and woman) will first play out between the children of Abram (blessing) and the children of Canaan (curse)!

Babylon: Rebellion against God 

Reading: Genesis 11: 1 – 9

God had told the people of the new creation that they must multiply and spread out into the earth. Yet, not long afterwards, the people decide to stay together in one fertile valley. Not only are they resisting God’s command, they also seek to make a name for themselves (rather than to fill the earth with God’s glory!). So, in defiance against their Maker (Creation) and Savior (Flood), they build a mighty monument as symbol of their uprising against Heaven. They have learned to bake strong bricks, and they plan to utilize this (God-given) technology against God.

But, God is there. He is pictured as enthroned in highest heave, so He must come down to see what these tiny creatures are doing down below. And God intends to put a stop against the evil developments that challenge the rule of God.

So, against the conspiracy of humankind (Come, let us...), God comes with his own action plan (Come, let us...). And so, the potentially dangerous plans of Satan and his seed are brought to nothing. Instead of unity and solidarity, the people become confused and begin to scatter. God uses the confusion of language to secure that the people spread out into all the earth. The

people of the great Babylon (or Babel) become babblers (people with unintelligent chattering).

The stage is set: God destroyed the plans for the building of a city against Him. Now, He will begin to build a city-state, a nation for himself! Abram is called to become a great nation, and this nation must be a kingdom for God; a people dedicated to him and his service!

M.C. Escher: The Tower of Babylon

The Tale of Two Cities: Babylon vs. Jerusalem

In Revelation 18 we read that Babylon is the image of the city that symbolizes human rebellion against God. At the surface it appears as a glorious city with prosperous trade and luxuries, but the wealth was obtained by adultery and “sins piled up to heaven”. So, God urges his people to come out of this city and to abstain from its excessive luxuries. At the end the great Babylon has fallen to God’s judgment.

So, as God brings about the fall of boastful Babel (or: Babylon), he sets the stage to build his own city; the city of God, where righteousness dwells. Pentecost is a decisive moment in God’s Kingdom building project. Jerusalem is the symbol of God’s Kingdom whereas Babel depicts the kingdom of the prince of darkness. So, God scatters the people from Babel to counter the dominance of the Enemy, and He does so by confusing their language. At Pentecost, however, He starts another scattering process to build his own Kingdom. He empowers his church for world-wide missions. They are now to revisit all nations, tribes, and people groups to proclaim that the Kingdom of Heaven has come on earth. And on the day of the Grand Opening, God breaks down the barriers of language confusion so that everyone hears God’s people prophesy in their own language! In the end (Revelation 7: 9) there will be an enormous multitude of people from all nations, tribes, and people groups to praise Jesus as the King of kings.

In Revelation 21 we read that God brings down (from heaven) his own city: the New Jerusalem. God and creation will finally be fully reconciled. The consequences of the Fall (suffering, pain, and death) will have disappeared. Finally, God (the beginning and the end: Alpha and Omega are the first and last letters of the Greek alphabet) will have fully restored His Kingdom! His Glory will fill the earth! (Rev. 21: 26, 27)

What does it have to do with Abram? Hebrews 11: 8 – 10 shows us that Abram had long-term vision. Somehow he realized that God’s promises to him meant that through him God would build a city, a kingdom for himself. Matthew 1: 1 claims that God did so through Jesus Christ, the son of Abraham. Matthew 28: 18 tells us that this Jesus is the King of kings. In other words, Jesus is “he who is seated on the throne” (Rev. 21: 5). Indeed, it was Jesus, who had made the grand claim, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." (see Isaiah 55: 1, Rev. 21: 6)

Food for Thought

1. 1  Read Acts 8: 1-3 and Acts 11: 19-21. God often turns a tragic event like persecution of the
   church into a wonderful blessing. He allows the Enemy to attack his people for a while, but then he uses it to grow and strengthen his people for the promotion of his Kingdom. When God’s faithful ones are scattered across the earth they must and will fill the earth with the glory of God!

2. 2  Study Paul’s speech at the Areopagus in Athens, as described in Acts 17. How does it relate to our story, and how does Paul lead his audience to teach them about the role of Jesus Christ?

3. 3  Wycliffe Bible Translators is an organization that seeks to translate the Bible in all languages so that all people groups have access to the Good News. See, for example: http://www.wycliffe.net/Features/tabid/86/Default.aspx?id=1789 (available in Chinese)

4. 4  The New Jerusalem

1. a  Who will dwell in this New Jerusalem, the City of God? (Rev. 21: 7, 8)

2. b  Read the rest of Revelation 21, especially verses 22 – 24. Find other Bible references to Jesus as ‘the Lamb’ and ‘the Light’.

3. c  What should be the response of today’s church, considering the promises of Rev. 21 in light of Abraham’s faith (Hebrews 11)? Who, according to Paul, are the real ‘children of Abraham’? (Rom. 9: 8; Gal. 3: 7)

4. 
   The Little Tower of Babel c. 1563 Pieter the Elder Bruegel 

第七课 关于创世的约定

请阅读《创世纪》6:17、18;8:1;9:1-17。 

1. 神与挪亚的约定 (6:17,18)

  ‘但是我会守与你立的约’

请注意这里的对比。神要毁灭天下，但神却对挪亚、挪亚的家人和活物的代表作了特别的安排。我 们应该注意到这个句式，这在后来有关约定的历史里也有重复。事实是，神保存这一切并不意味着它们 当中的任何一部分都不会死亡。比方说，神带领亚伯兰的子民出了埃及。祂拯救他们并把他们带到了应 许之地。事实上,亚伯兰的子孙确实到达了应许之地，也得到了神的祝福。然而几乎整个一代人全部葬身 旷野。后来，以色列和犹大的子民被散落到了其他国家。神忠于自己的应许，最终带领祂的子民回到了 耶路撒冷，但是只有一小部分(义人)回来了。

  ‘但是我会守与你立的约’

‘我会守住’这个词组可以指先前的承诺，也可以指对将来的承诺。说到对先前承诺的实现，一定要 参考《创世纪》第一章的第28节。在这里，神应许让大地硕果累累，充满神的祝福。在这里，神又向挪 亚应许这一切，挪亚是‘新的亚当’，他将协助神完成‘新的创造’的工作。说到对未来的承诺，它包 含了一个关于拯救的承诺:神将保护挪亚以及跟随他的家人和有血肉的活物度过这一毁灭性的灾难。神 将他们安置到安全的地方，是为了让他们生养众多，遍满大地。这是一个新的开始，神与挪亚的约定在 洪水退去后都一一兑现了。

 ‘但是我会守与你立的约’

约定是一种特殊的关系，安排，协议或是双方之间的协定。有些人把它比作婚约，因为婚约是两个 人之间的约定。然而，经文告诉我们没有哪两个平等的方面能够达成双方共同的约定。与挪亚立的约是 神作出的决定。这是神的主意，而挪亚只是神的选择。神保留了祂最初的决定，因为祂应许要建祂的国 。为了实现这一目标，祂选用了一个义人作为新的创世的开始。挪亚是不完美的，但他与神同行，他没 有在当时的世代败坏神的形象，没有行强暴之事。

2. 神记得祂与挪亚(以及船里的其他活物)的约。《创世纪》8:1 

‘但是神记得挪亚...’

《圣经》里‘神记得’这句话的意思并不是说一个遗忘时期的结束。相反，它是说神忠于自己的承诺 。你们可以读到这段经文，‘但是神并没有忘记挪亚以及方舟里的其他活物;祂决定这是该实现祂的应 许的时候了!’尽管没有什么正式的仪式，但神已经作了承诺，祂就会信守祂的诺言。神是完全信实和 可靠的;这是最基本的真理里的一条，也是这条真理鼓励祂的教会经历万代，传承不息。

‘但是神记得挪亚...’

正如我们在前面的课程中看到的，这段经文是个转折点，故事的线索从毁灭转向重建。从文学角度 来讲它就是一个中点，是整个作品的中轴线。当我们读到‘但是神记得挪亚...’这段经文时，我们就知道 最坏的已经结束了。审判已经过去了，神已经准备好在祂的大爱里开始新的的创造世界的工作。

 ‘但是神记得挪亚和方舟里所有的活物’

神是如此地爱这个世界以至于他不想让世界在咒诅和愤怒中消亡。祂的目的是要拯救这个世界。因 此祂拯救了挪亚和他的家人，这八个人就将在新的大地上重新开始繁衍生息。然而，我们必须要注意到 神爱祂创造的万物，这也包括所有的生物在内。在中国的教堂建筑上写着‘神爱世人’，然而这句话并 没有完全抓住神的旨意。神创造人的同时也按自己的旨意创造了动植物，所以祂重新创造世界的时候就 一定不会少了丰富的动植物。所有的受造之物都在叹息(罗马书:8:22)，希望得到拯救。神会继续祂的 重建工作!神不只是会拯救这个星球上的一些灵魂，祂重建这个星球的目的是要将祂的荣耀充满大地! 就好比洪水后的大地与洪水前相似，但绝不同于‘旧的创造’;这个新的世界(在最后的审判之后)与 旧的相似，但绝不一样。

3 一个新的开始 创9:1-7 

‘你们要生养众多，充满全地’

如果在之前的章节你还不明白神在做重建的工作，那么在这几节你就会明白了。神重申了祂将祝福 人类。挪亚是新的亚当，他代表了新的人类。

我们知道挪亚和他的后代也不能做到让神的荣耀充满大地。很快，新的叛逆的人将出现，神会将这 些人散布到世界各地。然后，祂又和亚伯兰立约。亚伯兰的后代会最终完成这一使命。亚伯兰的后裔将 是地上万民的祝福，祂的灵将赐能力给亚伯拉罕真正的后代，将神国的福音传遍整个地球直到地极!

神对挪亚和他的儿子们说，‘看哪! 我与你们和你们的后裔立约，并与你们这里的一切活物，就是飞鸟、牲畜、走兽，凡从方舟里出来的活 物立约。’

注意在神的约里再一次出现了动物。通过阅读，我们会发现更多与神约有关的参与者的细节。重建的约 是针对所有生物的!尽管人类是一个特殊的受造物，但人类与其它动物有很多相似之处。这段经文描述 了‘人与兽’之间的部分关系。

人和兽:一种变化了的关系

在神创世后，亚当和夏娃被告知去管理地球，但是在这儿，这个约被取消了。或许是因为他们犯了罪， 再也不是神的样子的缘故，这个应许被取消了。犯罪的人会以不敬、有害和毁灭的方式滥用神的应许。

然而，似乎神自己看起来也是把动物置于人的统治之下。他们现在是人类的食物。在人和动物之间的保 护中，神让动物害怕人。

除少数例外，大部分动物都能容易地将人类当成是食肉动物，并会很自然地避开人类。大部分动物攻击 人类的例子都是因为动物以为自己受到了威胁或是他们将人类误认为其他动物。

人类被允许以其他动物为食。(尽管在旧约里这是有限制的)，但是人类必须尊重动物，不能食带 血的动物。因为血是生命力的象征，而且它在敬拜仪式上有特殊的意义。很多代人都把动物的血作为人 血的替代品，他们一边滴动物的血，一边向神表明他们当中没有一个是值得活的。

后来，耶稣的牺牲结束了动物流血代替人牺牲的历史。祂是神真正的羔羊，祂的牺牲是为了平息神 对人类恶行的愤怒。

一个新的开始; 一种新的方法

我再也不会摧毁这个世界和世界上的生物了。表面上看，神是用一种新的方法来保护和重建祂的国 度。祂没有铲除邪恶，而是通过建立一小块阵地(通过这块阵地，祂可以重新获得所有的力量和主宰) 开始与邪恶对抗。所有和受造物立的约是为伟大的重建计划搭建舞台。从一个人开始，祂将建一个民族 ，从而会产生一个可以将毒蛇的头拧断的人。如果你读圣经，你就会知道这条线:从亚伯兰到以色列到 大卫到耶稣基督，耶稣是亚伯兰的儿子也是大卫的儿子。

预览: 圣经呈现给我们的神是一位三位一体的神

第一个约(和所有生物)着重强调天父和祂对祂所创造的万物的慈爱。每个人都会得到这些祝福; 所以每个人都应当活在对神的感恩里!你是如何向天父表达你的感恩之心的?

第二个约(和亚伯兰的后代;创15- 17章)着重强调圣父、圣子和祂的祝福，首先是给犹太人的祝福，还有自从五旬节，神的灵降临到地上 万国，万民。每一个听到耶稣受难是为拯救人类的福音的人一定要接受这来自圣父的奇妙的爱，要用一 生的感恩跟随耶稣。你是如何回应这奇妙的恩赐的?

新约:耶稣和祂的门徒立的约(路22:20;来8、9)使我们和神更近了一步。对每一个在神面前谦卑 自己的、诚心诚意要一生跟随耶稣的人，神将赐圣灵住在他们每一个人的心里。作为信徒，我们被呼召 和圣灵同行，这样的话我们就将成为敬虔，向那些不认识神的人作见证。

在某种意义上，这些约不是单独的协议，而是一关系，随着时间的推移，发展并丰富救赎和恢复的 神国的创造。

思考题:

1. 大洪水是一幅画，神对人类犯罪作审判的一个例子。把洪水故事和其他一些已发生的审判或还未发生 的审判做一比较。

请阅读: 创18、19章;出12:12节;路11:31、32两节;启14:7节

2. 很多经文用洪水的故事来警示人们即将到来的审判。他们有相似之处吗?

请阅读:路17:27节;彼后2:5节。(试比较:路6:48节和彼前4:4节)

3. 比较创世故事和再创造的故事，通过研究他们的相似之处(都在《创世纪》里):

4. 挪亚是怎样给我们做了一个信靠神的义人的榜样?(来11:7节)

Lesson Seven Creation Covenant

Reading: Genesis 6: 17, 18; 8: 1; 9: 1 – 17

1 God promises his covenant with Noah (6: 17, 18)

“but I will confirm my covenant with you”
Notice the contrast. There will be massive destruction, BUT God makes a special arrangement with Noah, with his family, and with representatives of all animals. We should note this pattern, as it is repeated later in covenant history. The fact that God preserves the whole does not mean that every part will survive. For instance, God leads Abraham’s children out of Egypt. He saves them to bring them to the Promised Land. Indeed, Abraham’s offspring does get to take that land and enjoy its blessings, yet almost an entire generation of them perishes in the wilderness. Later, the children of Israel and Judah are scattered among other nations. God, in faithfulness to his promises, finally leads his people back to Jerusalem, but it’s only a small group (the righteous remnant) that returns.

“but I will confirm my covenant with you”
The structure “I will confirm” can be a reference to an earlier promise, and/or it can refer to a future confirmation. As a fulfilment of an earlier promise, it must refer to Genesis 1: 28. Here, God gave a blessing / mandate to be fruitful and fill the earth. Here, God confirms this to Noah. Noah is the “new Adam”, who is to fulfil the mandate in the “new creation”. As a future reference, it contains a promise of rescue: God will save Noah (and those with him) through the destructive deluge. God sets them aside to repopulate his new creation. It will be a new beginning, confirmed and sealed after the floodwaters have receded.

“but I will confirm my covenant with you”
A covenant is a special relationship, arrangement, agreement, or pact between two parties. Some have compared it to a marriage, where mutual promises are made. Yet, the text shows us that we don’t have two equal parties coming to a mutual agreement. It is God’s covenant that He decides to make with Noah. It is God’s idea, and Noah is God’s choice. God takes this initiative, because He has promised to preserve and rebuild His Kingdom. To accomplish that, he makes a new beginning with a righteous man. Noah is not perfect, but he walked with God as he avoided the sexual immorality and violence of his surroundings.

2 God remembers his covenant with Noah (and with all others in the ark). Genesis 8: 1

“But God remembered Noah...”
When the Bible tells us that “God remembered”, this does not mean the end of a period of forgetfulness. Rather, it refers to God’s faithfulness to the (covenant) promises He made. You could read, “But God had not forgotten Noah (and all those with him in the ark); He decided that the time had come to fulfil his promises!” Even though there had not yet been the formal establishment or ceremony of the covenant, God had given his promise, so He will keep it. God is entirely faithful and reliable; this is one of the most basic truths that has encouraged the Church throughout all times and places.

“But God remembered Noah...”
As we have seen in the previous lesson, this passage is the turning point that reverses the story line from destruction to recovery. It is the literary pivot point, the centre of the symmetry. When we read that “God remembered”, we know that the worst is over. The judgment has passed, and God is ready, in his long-suffering love, to make a new beginning.

“But God remembered Noah and all the animals (wild and domestic) that were with him in the ark” God so loved the world that He did not want it to perish under curse or wrath. His purpose was to save the world. So, he saved Noah and his family, eight people in total to make a new beginning on a new earth. Yet, we must note that God loves his creation, which includes its creatures. On Chinese church buildings it reads that “God loves the world’s people”, yet this does not fully grasp the meaning. God created also the plants and animals for his pleasure, and his new creation will again have a wonderful flora and fauna. In fact, the whole creation is groaning (Romans 8: 22) in anticipation for God’s deliverance. God will renew his creation! God will not just save some souls from this planet, He will renew the planet itself so that his glory will fill the earth! Just as the post-flood earth is similar to, yet different from the “old creation”, so the new earth (after the final judgment) will be similar, yet very different.

3   A New Beginning Genesis 9: 1 – 7

“Be fruitful and multiply and fill the earth”
If it was not clear until now that God is making new beginning, a new start, it is very clear in theses verses. God reissues the blessing / mandate to the new humanity. Noah is the new Adam, who represents humanity.
We know that Noah and his offspring, too, were unable to fill the earth with the glory of God. Soon, the new humanity would rise up in rebellion, and God will scatter them across the planet. Then, he expands on his covenant by making a new beginning, with Abraham. And Abraham’s offspring will finally bring about the final fulfilment of this mandate. Abraham’s Son will be a blessing for all nations of the earth, and His Spirit will empower the true children of Abraham to scatter the Good News of God’s Kingdom all across the planet!

God said to Noah and his sons, “Look! I now confirm my covenant with you and your descendants after you and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth.

Note again the inclusion of all animals into this covenant. Throughout our readings we find more details concerning the participants in God’s covenant promise. The promise of restoration is for all creatures! Even though humans are a special creation, yet we also have many things in common with the animals. The passage describes some of this relationship between “man and beast”.

Man and Beast: A Changed Relationship
After creation, Adam and Eve were told to subdue the earth, but here this mandate has been removed. Perhaps it is because of the Fall and the fact that humans now are an imperfect image of God that this mandate was removed. Fallen man would abuse the mandate now in a disrespectful, harmful, and destructive way.
Yet, it also appears that God Himself is putting the animals under human dominion. They are now to serve humankind as food. In mutual protection (of humans and of the animals) God puts the fear for humans in the animals. Almost all animals which could easily take humans as prey, naturally avoid humans. Most cases of animals attacking humans are the result of perceived threat or mistaken identity. Humans are allowed to eat all kinds of animals (although in the Old Testament there were restrictions), but they must nevertheless respect animal life. They must drain the blood. Blood was a symbol for the life force, and it had special significance in offering ceremonies. Through many generations animal
blood was shed as symbolic substitute for human blood, in recognition that (in face of a Holy God) no one deserves to live.
Later, Jesus’ sacrifice was to put an end to this constant flow of animal blood. He was the true Lamb of God, whose sacrifice once for all satisfied God’s wrath on our rebellion.

A New Beginning; a new Approach
Never again will I destroy the earth and all living things in it. Apparently, God will use a new and different approach to preserve and renew his Kingdom. Rather than erasing evil, he will begin a counteroffensive by establishing a beachhead from which He will retake all power and dominion.
The covenant with all creation sets the stage for a great renovation project. From one man he will build one nation to bring forth the One who will crush the serpent’s (or dragon’s) head. If you know the Bible, you know the line: from Abraham to Israel to David to Jesus Christ, the Son of Abraham and the Son of David.

Sneak Preview: The Bible reveals God as One Being in three Persons.

• *  The first covenant (with all creatures) focuses on God the Father and his caring and protecting love for creation. Everybody receives these blessings; therefore everybody ought to live in thankfulness to God! How have you shown your thankfulness for God’s fatherly care?

• *  The second covenant (with Abraham’s offspring; Genesis 15-17) focuses on God the Son and his blessings, first for the Jews, and since Pentecost for all nations and people groups on earth. Everyone who has heard the Good News about Jesus’ sacrifice of reconciliation must accept this wonderful outpouring of God’s love and follow Jesus in a life of thankfulness. How have you replied to this amazing Gift?

• * The new covenant that Jesus opens up with all his disciples (Luke 22:20; Hebr. 8, 9) brings God even closer. God’s Spirit comes to live in everyone who humbles himself before God, and sincerely promises to follow Jesus all the days of their lives. As believers, we are called to walk with God’s Spirit so that we grow in godliness and as witnesses to the world that does not know Him.

  In a sense these covenants are not separate agreements, but ONE relationship, developed and enriched over time to redeem and restore the creation as the Kingdom of God.

Food for Thought

1.    The Great Flood is a picture, a model for God’s judgment on human wickedness. Compare the Flood story to some other judgments or judgments to come.

Read: Gen. 18, 19; Ex. 12: 12; Luke 11: 31, 32; Rev. 14: 7

2.    Several passages use the Flood account indeed to warn people about pending judgments. How will they be similar?

Read: Luke 17: 27; 2 Peter 2: 5. (What about Luke 6: 48 and 1 Peter 4: 4?)

3.    Compare the stories of creation and recreation, by studying the parallels (all in Genesis):

4.    is Noah for us a model of the person who trusts in God? (Hebrews 11: 7)

第六课:大洪水:一个新的开始

读创世纪:6-8章

在前面一课我们注意到《创世纪》是如何用很多小故事告诉我们人类是如何从坏变得更坏的。伊甸园的 堕落引起了巨大的连锁反应，最终使得地球上充满了性泛滥，暴力，仇恨和谋杀。很显然，神要有所行动了 。好象神要抛弃祂的创造物了。然而，祂选择了不抛弃所有的人。祂留下了一粒正义的种子，借助于他，神 有了新的开始。然而，祂为了清理“门户”，惩罚邪恶，也带来了破坏。一会儿，祂让“tahoom” - 无序的混乱和黑暗的水域，再次覆盖地球就像在创造前的那些日子。神让古时的洪水再次淹没地球以带来新 的创造。

挪亚被描写成爱神的人。“他与神同行。”因此，神拣选了他和他的家人作为新的开始。祂向挪亚解释 了祂的计划:祂要消灭地球上人的腐败和邪恶，然而祂要保存挪亚，挪亚的家人以及祂拣选的动物。于是挪 亚蒙召要造一艘大船来保存神所拣选的，使他们不受洪水的侵袭。

挪亚听从了神的话。虽然很少有证据表明会有大洪水，挪亚的记忆中也从没有这样的经历，挪亚相信了 神的话——

他造了一艘很大的船。在希伯来书11章7-8节，挪亚荣登信心的殿堂，作为相信神的榜样:“挪亚因着信， 既蒙神指示他未见的事，动了敬畏的心，预备了一只方舟，使他全家得救。因此就定了那世代的罪，自己也 承受了那从信而来的义。”

因此，当“方舟”被造好，人和牲畜上船之后，神让天开了洞，洪水如期而至。整个地球(那时已知并 有人居住的)被汹涌的洪水所吞没。对于当时的大部分人来说，这是一座水的坟墓:但是同样的洪水带着方 舟和里面的居住者漂浮在毁灭性的洪水之上。如果你知道《出埃及记》的故事，你就会发现在过红海的时候 ，发生了同样的事情:神的子民安全地过了红海，而神的敌人，埃及的国王，被水毁灭。所有的故事都和洗 礼有关:当神的愤怒像洪水一样倾倒在那些拒绝寻求祂的义，拒绝接受耶稣自我牺牲给我们爱的礼物时，神 保存了一小部分经历了洪水洗礼的子民。这水给我们划出了一条界线:作撒旦的奴仆还是歇息在神给我们的 应许之地上。

文学结构:

大洪水的故事记录的是一个大的历史事件:神保存和恢复他的创造。故事用了文学模式(经常被称为礼 拜式的或交叉式的)。开始与结尾对应，与第二个想法平行的是倒数第二，依此类推。

建祭坛

神应许永不毁灭人类 无论何时我们认识了这种模式，我们必须找到中心的章节。这些中心的章节或是理解文章的关键或是故

事发展的转折点。在第一部分我们看到大洪水来临;故事显然发展到了高潮。然后，神“记念”挪亚和方舟 里的一切生物。不是神曾忘了他们;不是的，而是神要扭转事态发展的时机已经到了。在下面的章节中都提 到神“记念”祂的应许:

出埃及记:2:24 :“神听见他们的哀声，就记念他与亚伯拉罕，以撒，雅各所立的约”
诗篇106:45 “为他们记念他的约，照他丰盛的慈爱后悔” 这两处地方都提到神记念祂与亚伯拉罕的约，成了让以色列人脱离外邦的奴役走向自由生活的转折点; 结果是很显然的:洪水退去，然后整个故事就像一部电影慢慢回放:

 洪水上升;现在退去;
 陆地消失;现在重现;
 挪亚一家人和那些动物登上方舟;现在他们离开方舟。

重返地球

因此，圣经本身，列出了很明确的灵的要求:警醒，因为神还会再次审判地球，开始新的一页。你愿意 悔改受水的洗礼而得救而与耶稣同行，还是像那些取笑挪亚发癫，因为他在远离大海的地方建一艘大船?他 相信神，因而他和他的家人都得救。

  对这个故事，今天的读者容易犯两个错误。

1

我们可能说:这是神秘的，是神话故事。它是一个教化民众的故事，
但是这样的事情是永远也不会发生的!然而有趣的是，所有的人类文
明好象都有类似的洪水故事!

(图片:记录在吉尔伽美什的古洪水故事;

即使有些细节不是很清楚或是难以理解，我们不能因此拒绝相信它的
真实性而仅仅只是把它当作神话故事!耶稣对这个故事是很严肃的，
而且它记载在神处理和地球关系的历史中!如果我们认真对待耶稣和
圣经，我们就不能把这部分仅仅当作神话故事而抹去它的真实性!

(Gilgamesh Account - Archaeology Magazine)

2

当有些无神论者反对大洪水故事的真实性时，其他一些相信耶稣的人试图忽略这个故事文学性的一面而从这 个故事所描述的细节中来构建一些奇异的理论来说明过去的世界的轮廓。其中一些理论包括:

 汽化华盖理论:洪水之前的大气与今天是不一样的;它中间含有足够的水分能淹没地表几百米(而不是 今天的几厘米)。

 洪水地质学:所有今天含有化石的石头都是在那大洪水的5个月期间形成的。有些这样的石头有一公里 的厚度，他们也都全部起源于大洪水时期!

这些基督徒由于害怕自然科学而建立了一套另类的科学。这样做，他们同样犯了骄傲和自大的错误。有 些人甚至自创“洪水地质学”福音信息。他们很少讲到耶稣事奉中的快乐，然而他们喜欢就大洪水问题去批 判和争论;他们说洪水是如此改变了地球的表面以至于90%的地表特征要由这件事来解释。

我们要避免走这样的极端，他们可能表面是建设神的国度，归荣耀与神，但它们实际上导致人类的骄傲 和欺骗。

思考题:

(Follow God - on Medium)

1. 试着去在网上搜寻有关‘创世纪洪水’的英文网址， 看你们能否发现这些网址是否都有两个极端的目录:愚蠢的否定或伪科学。我不确定当你们搜寻中文网 址时也会发现同样的结果。

2. 在网上搜寻或是找有关‘约定’这个字眼的经文的光盘，比较这些经文后，你就会更好地了解神是如何 对待祂的子民的，尤其是旧约中的经文。

3. 神关于创世的约定的记号是什么?你能找出神与亚伯兰的约定的记号吗?

4. ‘方舟’这个词是从希伯来语中‘tabah’这个词翻译过来的。 这个词在圣经里指的是两件东西(不是指‘应许之舟’)

   a) 挪亚制造的船;b)放摩西用的篮子 研读《出埃及记》2:1-5，你就会发现这两种‘漂浮物’的很多相似之处。

5. 请阅读《彼得后书》2:1-11。彼得是如何用洪水的故事来警告大家最后的审判? 这些事件的相似点是什么?

Lesson Six: The Great Flood: A New Beginning

Reading: Genesis 6 – 8

In the previous lesson we noticed how Genesis shows in a number of short stories how the human population was going from bad to worse. The Fall in Paradise started a huge chain reaction, which eventually filled the earth with sexual abuse, violence, hatred, and murder. It is clear that something had to be done. At this stage it seems that God could abandon his creation. Yet, he chose not to abandon all. He saved a “righteous remnant” with which he made a new beginning. Yet, he also brought destruction to clean the board and punish wickedness. For a little while he allowed the “tahoom”- the dark waters of chaos and disorder, to once again cover the planet- as in those pre- creation days. God let those ancient floodwaters cover the earth one more time to bring about a “new creation”.

Noah is described as a godly man, who “walked with God.” So, God chooses him and his family to make a new beginning. He explains to Noah what his plan is: he is going to wipe out the world of human corruption and evil, while preserving Noah, his family, and a selection of animals. So, Noah is called to build a big floating box or boat, which is to preserve those and protect them from the flood waters.

Noah obeys God. Even though there is little evidence yet that there will be a disastrous flood nor any memory of such an event, Noah trusts the word of God, and he builds this big vessel. In Hebrews 11:7 & 8, Noah is listed in “the Hall of Faith” as an example of one who trusted in God: “By faith Noah, when he was warned about things not yet seen, with reverent regard constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.”

So, when the “ark” is built and man and beast have boarded, God opens up the floodgates to bring in the water. The whole (then known and populated?) earth is swallowed up by the raging waters. For most, it becomes a watery grave, but the same flood carries the ark and its inhabitants above the floodwaters of destruction. If you know the Exodus story, you recognize the same pattern at the Red Sea: God’s people are safely taken through the water, while the same water destroys the army of God’s enemy; the emperor of Egypt. Both stories are linked to baptism: while God’s wrath is ready to be poured out over all who refuse to seek God or accept his gift of love in Jesus’ sacrifice, God saves a small group, which He leads through the water of baptism. This water forms the boundary crossing out of slavery in Satan’s service towards God’s rest in the Promised Land.

Literary Structure

The Flood story relates a historical event in the context of the big story how God preserves and restores his creation. The story follows a literary pattern, (often called a Chiasm or X pattern) where the start corresponds with the end, the second thought is paralleled by the second last, and so on.

Whenever we recognize this type of pattern, we must find the central verse, which functions as the key verse of the passage or the turning point in the story. In the first part we see the great flood coming in; the story clearly builds to a climax. Then, God “remembers” Noah and all creatures in the ark. It’s not that God had forgotten; no, the time is right for God to turn the tide. Look at some other passages where God “remembers” his promises:

Gen. 2: 24 the turning point from slavery in a foreign land to freedom starts with God’s remembering of his promises to Abraham.

Ps. 106: 45 the turning point from enforced living in a foreign land to freedom to return to the Promised Land: God remembers his promises!

The consequences are obvious: the waters recede and the rest of the story is like a movie that is played backwards:

• * the waters rose; now they fall

• * the land disappeared; now it appears again

• * Noah’s family and the animals entered the boat; now they exit.

Back to Earth

The Bible itself, therefore, makes a clear spiritual application: be on your guard, for God will once more judge the earth to make a new beginning. Will you repent and be saved through the water of baptism, as you walk with Jesus? Or will you be like those who made fun of ‘Crazy Noah’ who built a ship far from the sea? He trusted God, and he –and his family- were saved.

Now, I think we can make two mistakes about this story.

1 Some say; “It is a myth, a fairy tale. It is a moralizing story, but this kind of thing never happened!” Interestingly, however, all human people groups apparently have a similar flood story! 

Even if some details are not clear or clearly understood, we cannot therefore reject it as merely a fairy tale! Jesus himself took it serious, and it is recorded in the history of God’s dealings with the earth! If we take Jesus and the Bible seriously, we cannot dismiss this account as merely a myth!

2 Even as atheists (who believe there is no god) reject the historical reality of the Great Flood, others (who believe in Jesus) have tried to use the most literal account (ignoring its literary format) to build all kinds of fantastic theories of what the world was like. Some of these theories include:

(picture: ancient flood record in the Gilgamesh story; Archaeology Magazine)

• * The vapour canopy theory: the atmosphere before the Flood was different; it contained enough water to cover the earth’s surface with hundreds of metres of water (rather than a few centimetres, as it is today).

* Flood geology: all fossil-containing rocks have been deposited during the five month flood. Even if such rocks sometimes form layers of more than a kilometre thick, they all find their origins in the Genesis Flood!

Some Christians, in their fear of secular science, are building an alternative science. In doing so, they fall into the same errors of pride and conceit. Some have made “Flood Geology” their Gospel message. Rarely do they speak about their joy in Jesus’ ministry, yet they love to criticize and argue for the universal flood; the disaster that changed the face of the earth to such an extent that 90% of all geological features must be explained by it.

We must avoid such extremes. They may give the appearance of building God’s Kingdom by giving glory to Him, but they actually lead to human pride and deceit. They miss the biblical focus and lead us away from the Message of God.

Food for Thought

(Follow God, on Medium)

1. 1  Try to search the Internet for websites on the “Genesis Flood”, and see if you can detect whether the sites might be falling in either of the extreme categories: ridiculing denial or pseudoscience. I am not sure how this might apply to websites in Chinese.

2. 2  Use a website or CD-Rom with Bible access to search for any Bible passages with the term “covenant”. Compare these passages to get a better idea of how God dealt with his people, especially in the Old Testament.

3. 3  What is the sign that God gives with his promise in the covenant with creation? Can you find out what the sign is (signs are) in God’s covenant with Abram (Abraham)?

4. 4  The term “ark” is translated from the Hebrew word “tebah”. This word is used for two objects in the Bible (not for the “ark of the covenant”).
   a) vessel which Noah built b) basket vessel in which Moses was placed

   Study Exodus 2: 1-5 and try to find many similarities between these two “floating objects”.

5. 5  Read 2 Peter 2: 1 – 11. How does Peter use the flood story to warn about the final judgment? What are the similarities between these events?

第五课: 多米诺骨牌效

读经:《创世纪》4-6章 

“多米诺骨牌效应”是指一种儿童的游戏。所有的骨牌按一定间距排列成行，轻轻碰倒第一枚骨牌(或

最后一枚骨牌)，其余的骨牌就会产生连锁反应，依次倒下。

当人类的始祖犯罪堕落的时候(先是夏娃然后是亚当)，它也产生了同样的连锁反应:一切的受造物都 跟着堕落了。受造物的生命和外貌都受到了人类堕落的影响，这一切可以从他们的衰退，堕落，痛苦和死亡 上可以看到。

从圣经故事上我们可以看到人类的堕落导致的一系列的后果:妒忌，仇恨和报复开始来危害人类。很快 ，暴力和虐待开始象病毒一样在尘世蔓延。

1 两个儿子的故事

人类历史上的第一个家庭很快就承受了堕落的恶果。亚当和夏娃有两个儿子:该隐和亚伯。两个看来都 是好孩子:他们努力工作来为家庭获得食物，他们都感谢神对他们的祝福。该隐从他地里的出产中拿出一部 分来献给神，而亚伯选了他羊群中最好的羊来献给神!

很显然，该隐只是把他出产的(一部分)拿来满足神的需要，而亚伯献上他的物品，却是一种截然不同 的态度，因为他是献上他最好的部分!因此，神祝福亚伯。该隐注意到了这些，然而这并不能使他对神的感 激之心多一分。相反的，他怀恨在心，非常妒忌他的兄弟。

当仇恨和妒忌充满我们的内心时，麻烦就随之而来了。我们都应该看到这一点，但是我们的先祖显然没 有经历过这些。于是，神警告该隐:如果你不敬神，邪恶就会成为你的主人。

然而该隐并没有在意神的警告:他到了野外，谋杀了他的兄弟。对神的不敬导致了人对按神的形象所造 的人的不敬。当人类无视神的存在时，他们就变得 —— 从某种程度上说 —— 就不象人了，因为人的荣耀是要折射出全能的神的荣耀。

有趣的是，地球被当作生物来描写。 它向神哭诉，向它述说亚伯的被杀。后来它拒绝和杀人者合作，因此该隐不能在这地居住。于是，该隐也开 始抱怨了。这(年轻)人不愿意做他兄弟的保卫者，现在他自己也没有人保卫他了。然而，神应许要保护他 的生命。这说明对神来说人的生命还是很宝贵的;我们还是祂的形象!祂也向我们表明，即使是人轻视神， 谋杀无辜的生命，他们仍然得到神的祝福和保护。不过，如果人继续轻视神，拒绝感恩，他们只会在一天天 的增加他们的罪孽!

2 拉麦:该隐罪孽的进一步延续

你认为该隐是邪恶的吗?那么你来看看拉麦吧!他不满足于只有一个妻子。他向他们炫耀自己的暴力行 径。他并没有如该隐一样向神寻求保护:他要自己来照顾自己! “人若犯我，我必杀他!”拉麦在唱着暴政的欢歌。在人类堕落之前，亚当唱着欢乐和感恩的颂歌。现在， 他的后人所歌颂的，是仇恨，报复，暴力和武力威胁!

显然，拉麦并不是唯一这样说这样做的人。整个邪恶自私的一代人开始充满地球，他们威胁到人类文明 的毁灭。

3 邪恶武士的时代

下一部分(第六章1-7节)让我们产生一些疑惑。谁是“神的儿子们”:他们是“好人”吗?他们像女 人的后裔吗?他们是天使吗?天使和人类发生了性关系吗?很显然，他们一点都不是什么好人，最终，人类 (和其他生物)受到惩罚，而不是天使。因此，这些“答案”好像都不能解决我们的疑惑。

当人类变得越来越骄傲和自大的时候，他们认为自己是“地球的主人”。世上那些王国的强大的统治者 要求人们像敬拜神一样地敬拜他们。在早期的时候，这些所谓“神的儿子们”使用暴力夺走任何他们想要的 漂亮女人，把他们占为己有。

暴力和性虐待(特别是在同性恋关系中)是神不能容忍的罪。就算是那些不知道神的律法和圣灵的人也 当知道这样的犯罪是邪恶的。而且我们知道那时的人是很长寿的:他们可以从他们的曾曾曾祖那里听到神的 律法。

当这种邪恶在地球上猖獗时，神决定擦拭干净，并让一切重新开始。记住，这是圣经的一个主题，特别 是在《创世纪》中。堕落和暴力统治了神的创造，因此神认为“够了够了!”

然而，神并没有完全地毁灭祂的创造。祂保存了“正义的种子”。这成为后来以赛亚书的重要主题:神 会毁掉祂的国让祂的子民去流放;然而，神保存下来的种子会忠实于祂，让一切重新开始。在面临着可笑的 和无神的生活时，挪亚相信神，建了船来容纳神从这场灾难中所拯救出来的人和生物。

黑暗中的光

在圣经中我们会发现，当人离开神的时候，就会有许多(灵里的)黑暗时期，他们会经历诅咒的后果。 然而，也就是在他们最为黑暗的时候，神照亮了祂的希望之光。因此，我们在拉麦故事的结尾读到了以挪士 (意思是软弱):那时候，信神的人开始敬拜神!

然后我们还读到以诺的故事。他和神同行，在渡过了漫长的一生(365岁)之后神将他取去。当邪恶的 武士充满这地的时候，我们还有挪亚:一个义人，与神同行的人。神和他分享自己的计划。毁灭和死亡将覆 盖全地!然而神将保存祂的种子来让祂的创造重新繁衍生息!

米开朗基罗博纳罗蒂 1475-1564 大洪水 壁画――1508-1512 西斯廷教堂，梵蒂冈城