第一課 起初神創造天地（第一至五日）

經節：創 1: 1-23
教學重點：
1. 創造萬物的是神
2. 認識世界的創造過程
3. 懂得透過禱告，凡事感謝神

聖句：“因為你創造了萬物”（啟 4: 11）

詩頌課：幼稚班詩歌集 – 第一首：創造歌

注意事項：
1. 不要把課堂變成“科學課”，神創造萬物的過程並不能與“宇宙大爆炸”相提並論。
這並不是科學家所說的“宇宙大爆炸”的過程。
2. 聖經記載創造萬物的過程，原意並不是用來反對進化論，事實上達爾文本人也無意
用進化論取代創造論。創造與進化之爭並無意義，請教員盡量避免
a. 在＜＜物種起源＞＞（origin of Species）的結尾，達爾文將生命的整個
進化過程歸因於「最初創造者將生命的幾種力量吹入若干（生命）形式
或一種形式中」。如果正確解讀，創世記關於動物的起源與他的觀點並
不矛盾。
3. 一日：有說一日是２４小時的一日，但希伯來文中此字也可理解為一段時間，
我們無法從文法上確定一日有多長。但聖經有說明＂有晚上有早上......＂，故此
從上文下理而言，一日就是我們平常理解的一日。小朋友或許會問，第四日才
有太陽月亮，頭三日何來晚上早上？答：4 節未有天體已有光和暗，所以也有
日頭和夜晚。

時間線：
第一日：光
第二日：大氣層
第三日：海洋和陸地、植物
第四日：太陽、月亮、星星
第五日：海洋生物、鳥類
第六日：陸地的動物、人類
第七日：安息日

第一日，神創造了光（創 1: 2-5）：
● 地是空虛混沌，深淵上面一片黑暗
● 神說：「要有光」，就有了光
● 把光和暗分開了
● 神稱光為「晝」，稱暗為「夜」
● 有晚上，有早晨

第二日，神創造了大氣層（創 1: 6-8）：
● 神說：「眾水之間要有空氣（穹蒼），把水和空氣以上的水分開。」
● 神就造了穹蒼（天）
o 如果小朋友不明白什麼是穹蒼，請教員以「大氣層」稱之
o 如果小朋友無法理解空氣以上的水，請暫時忽略不提
● 把穹蒼以下的水和穹蒼以上的水分開。事就這樣成了
● 穹蒼實際上不是我們理解的大氣層，但教員無須對小朋友解釋太多（有關穹蒼和穹
蒼以上的水是什麼，請參考末頁補充資料）

第三日，神創造了陸地、海洋、植物（創 1: 9-13）：
● 神說：「天下面的水要聚集在一處，使乾地露出來。」
● 神稱乾地為「地」，稱聚集在一起的水為「海」
● 神說：「地要長出植物，就是含種子的五穀菜蔬，和會結果子、果子裏有種子的樹，
在地上各從其類。」
● 於是地長出了植物：含種子的五穀菜蔬，各從其類；會結果子、果子裏有種子的樹，
各從其類

第四日，神創造了太陽、月亮、星星（創 1: 14-19）：
● 神說：「天上要有光體來分晝夜，讓它們作記號，定季節、日子、年份， 它們要在天
空發光，照在地上。」
● 造了兩個大光體，大的管晝（太陽），小的管夜（月亮），又造了星辰
 ● 把這些光體擺列在天空，照在地上， 管理晝夜，分別光暗

第五日，神創造了海洋生物和鳥類（創 1: 20-23）：
● 神說：「水要滋生眾多有生命之物；要有鳥飛在地面以上，天空之中。」
● 神就創造了大魚和在水裏滋生的各樣活動的生物，以及各樣有翅膀的鳥
● 神就賜福給這一切，說：「要繁殖增多，充滿在海的水裏；飛鳥也要在地上增多。」

總結：
● 神是無所不能的
● 神是掌管萬物的
● 要感謝神創造了這個世界的一切事物給我們

復習：
● 神在頭五日裡分別創造了什麼？

補充資料：
THE “VAULT” AND “WATER ABOVE”
The Hebrew raqia (“vault”) is of unspecified material, but in at least one text it refers to
something solid (cf. Eze 1:25 – 26). It is the boundary between heaven and earth, and its
main function is to hold back the water above. Some mountains are identified as
intersecting the sky and perhaps holding it up. Mesopotamian literature at times suggests
some sort of skin, but also speaks of the various levels of heaven having pavements, the
most visible one being blue. Heaven and earth were kept in place by cables held by the
gods.
In Egyptian iconography the sky is represented by the goddess Nut, whose body arched over
the land. The Israelites portray no god, living or dead, as the sky, but their cosmic geography
saw the sky as having a composition and role similar to what can be seen across the ancient
Near East. We know from Ex 24:10 that they shared the idea of a pavement in God’s abode
— and it is even of sapphire as in the Mesopotamian texts.
Intertestamental and rabbinic speculation sometimes focused on the material that the vault
was made of and how thick it was. The church fathers likewise were united in their belief
that the vault was solid. Though it may be surprising for modern minds to learn, the
testimony of historical evidence shows that most people in the ancient world believed the
sky was solid. The idea that it’s not is a thoroughly modern notion.
Pictorial representations throughout the ancient Near East portray waters above and below,
which demonstrates that this was a common feature of ancient cosmic geography. In
Mesopotamia the god Marduk assigns guards to keep the heavenly waters from flooding the
earth. In Egyptian texts, the sun-god’s barque travels from horizon to horizon across a
heavenly ocean. In the OT, the heavenly waters are sometimes called the mabbul, above
which Yahweh is enthroned (Ps 29:10) and which are released in the time of Noah (Ge 7:10).
The concept of heavenly waters is the natural deduction to be drawn from the experience of
precipitation. If moisture comes from the sky, there must be moisture up there. Thus the sky
becomes the pivotal phenomenon associated with weather. Mesopotamian imagery refers
to “breasts of heaven,” through which rain comes. Ugaritic texts use the symbolism of the
clouds serving as buckets to deliver the rain. The OT refers to gates in the sky through which
precipitation comes as “windows” used only for rain, not for the celestial bodies (e.g., Ge
7:11; 8:2; 2Ki 7:2,19). Job 38:22 also poetically speaks of storehouses for snow and hail. All
precipitation (including dew, see Pr 3:19 – 20) comes from above, and thus weather is
regulated by the sky.
It should also be noted that an alternative interpretation of the Hebrew word raqia is that it
refers to the living space created by the separation of the waters. In this case, a different
Hebrew word refers to the vault. ◆