邪教领袖号称耶稣亲自启示,看李万熙是如何解释创世纪1-3章的

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作者丨shinchonjiandthebible

翻译丨菠萝蜜

编辑丨小葡萄

(转载请注明真道和作者)




“最后一位牧者”


很多末世领袖教导,说他们是基督教信仰的最终解释者或最后的先知,因为天使或者耶稣亲自给了他们启示。


这是极其有力量的属灵宣告。


与此同时,耶稣和使徒们却给出了很多,关于防备末世领袖迷惑的警告。

路加福音 21:8】耶稣说:“你们要谨慎,不要受迷惑,因为将来有好些人冒我的名来,说:‘我是基督’,又说:‘时候近了’,你们不要跟从他们! 


约翰一书 4:1】亲爱的弟兄啊,一切的灵,你们不可都信,总要试验那些灵是出于神的不是,因为世上有许多假先知已经出来了。 


提摩太前书 4:1】圣灵明说:在后来的时候,必有人离弃真道,听从那引诱人的邪灵和鬼魔的道理。



在新天地,李万熙宣称自己得到了来自神的启示,启示他圣经最后的预言部分的含义和成就的实状(physical fulfillment)。


李万熙认为自己,是圣经历史上一系列被拣选的牧者的最后一位。





新天地不信真创造


为了支持这个说法,他把亚当作为第一个被拣选的牧者。


这样,创世记1-3章就成为了,上帝如何拣选他的第一位牧者的比喻性的描述。


李万熙说:

“所以,按照字面意思来理解创世记1章并且认为这一章是自然世界的创造就会产生很多矛盾之处。


用比喻来记述创造的顺序,是为了向魔鬼隐藏,神国创造的奥秘”(《天地创造》,李万熙,第33页)。


下文的内容是李万熙解释最初的牧者的创造过程的浓缩版(《天地创造》,李万熙,第33-51页),请注意其比喻的含义



创世第1天


创世记 1:3】神说:“要有光。”就有了光。 


李万熙解释说:

  • 上帝寻找光,这光代表一位牧者。

  • 耶稣,被神拣选的牧者,也宣称自己是光。

约翰福音 12:46】我到世上来,乃是光,叫凡信我的,不住在黑暗里。

约翰福音 8:12】耶稣又对众人说:“我是世界的光。跟从我的,就不在黑暗里走,必要得着生命的光。”



创世第2天


创世记 1:6】神说:“诸水之间要有空气,将水分为上下。” 


李万熙解释说:

  • 上帝创造了天,天代表了选民所在的帐幕。

  • 天上有日头、月亮和星星,日月星代表圣经里的雅各和选民(创世记37:9-10)。

创世记 37:9】后来他又做了一梦,也告诉他的哥哥们说:“看哪!我又做了一梦,梦见太阳、月亮与十一个星向我下拜。” 

创世记 37:10】约瑟将这梦告诉他父亲和他哥哥们,他父亲就责备他说:“你做的这是什么梦!难道我和你母亲、你弟兄果然要来俯伏在地,向你下拜吗?”


  • 水代表来自牧者的“启示的话语”(申命记32:1-2,阿摩司书8:11)。

  • 上面的水是启示的话语,下面的水是谎言。

申命记 32:1】诸天哪,侧耳!我要说话;愿地也听我口中的言语。 

申命记 32:2】我的教训要淋漓如雨,我的言语要滴落如露,如细雨降在嫩草上,如甘霖降在菜蔬中。



创世第3天


创世记 1:11】神说:“地要发生青草和结种子的菜蔬,并结果子的树木,各从其类,果子都包着核。”事就这样成了。 


李万熙解释说:

  • 露出的旱地比喻选民和他们的帐幕。

  • 帐幕/天空和旱地都是指选民。

  • “第三天出现的旱地和第二天创造的天都指神的选民帐幕”(《天地创造》,李万熙,第39页)。

  • 蔬菜、青草和树木指的是信徒(以赛亚书40:6-8,申命记32:2)。

以赛亚书 40:6】 有人声说:“你喊叫吧!”有一个说:“我喊叫什么呢?”说:“凡有血气的尽都如草,他的美容都像野地的花。 

 以赛亚书 40:7】草必枯干,花必凋残,因为耶和华的气吹在其上;百姓诚然是草。 

 以赛亚书 40:8】草必枯干,花必凋残;惟有我们 神的话必永远立定!”

申命记 32:2】我的教训要淋漓如雨,我的言语要滴落如露,如细雨降在嫩草上,如甘霖降在菜蔬中。



创世第4天


创世记 1:16】于是 神造了两个大光,大的管昼,小的管夜,又造众星, 


李万熙解释说:

  • 这一天出现的大光是指被拣选的牧者。

  • 月亮代表母亲般角色的传道师。

  • 众多的星星则代表孩子般角色的信徒,但是他们有不同的荣耀(哥林多前书15:41)。他们被赋予了治理全地的权力。

哥林多前书 15:41】日有日的荣光,月有月的荣光,星有星的荣光;这星和那星的荣光也有分别。



创世第5天


创世记 1:21】神就造出大鱼和水中所滋生各样有生命的动物,各从其类;又造出各样飞鸟,各从其类。 神看着是好的。 


李万熙解释说:

  • 水代表神的话语(阿摩司书8:11),鱼代表信徒(马太福音4:18-22,马太福音13:47-50),鸟则代表属神的众灵

阿摩司书 8:11】主耶和华说:“日子将到,我必命饥荒降在地上。人饥饿非因无饼,乾渴非因无水,乃因不听耶和华的话。

马太福音 13:47-50】天国又好像网撒在海里,聚拢各样水族。 网既满了,人就拉上岸来;坐下,拣好的收在器具里,将不好的丢弃了。 世界的末了也要这样。天使要出来,从义人中把恶人分别出来, 丢在火炉里,在那里必要哀哭切齿了。”

  • 第五天,圣灵以鸟的形式来到并完成它的工作。

  • 充满全地则意味着人们都被传道了。



创世第6天


创世记 1:25】于是 神造出野兽,各从其类;牲畜,各从其类;地上一切昆虫,各从其类。 神看着是好的。 


李万熙解释说:

  • 牲畜、昆虫和野兽代表启示录4:6-7里的四活物。

启示录 4:6-7】宝座前好像一个玻璃海,如同水晶。宝座中和宝座周围有四个活物,前后遍体都满了眼睛。第一个活物像狮子,第二个像牛犊,第三个脸面像人,第四个像飞鹰。
  • 灵界的四活物是天上的军队。

  • 这一天,像灵界的四活物一样,一个组织在地上被创造出来。

  • 这就是摩西当时在地上建造帐幕时所所做的事(出埃及记25:8-9)

出埃及记 25:8-9】又当为我造圣所,使我可以住在他们中间。 制造帐幕和其中的一切器具,都要照我所指示你的样式。





邪教说创造用六千年


在他的书的第47页,李万熙总结到:


“再说一次,创世记1章的创造是属灵的再创造,是用属肉的创造方式来进行表达的。


这一创造不是仅限于某个特定的世代。这一过程被不断重复,直到整个启示录都成就了。


天地的创造过程用了六千年,却被比作成六天。


创世记1章天地的再创造是在六千年后的启示录21章(启示录21:6)才最终完成。”

启示录 21:6】他又对我说:“都成了!我是阿拉法,我是俄梅戛;我是初,我是终。我要将生命泉的水白白赐给那口渴的人喝。





超圣经的过度解释


这个启示是创世记1-3章的正确解释吗?


为什么怀疑它?


首先,虽然很多基督教思想家过去对创世记做出过比喻性的解释,但是李万熙这个解释看起来缺失牵强附会,而且超出了圣经给出的简单含义


用于支持其比喻解释的经文断章取义互不关联。


比如,耶稣说他的使徒们要成为“得鱼的人(fishers of men)”,但这并不是说在创世记中“鱼”也指的是人


在文本中,耶稣使用“得人如得鱼”的类比,是要帮助使徒们更深刻地理解属灵的真理,像使用其他比喻一样(马太福音13:47-50)。


马太福音 13:47-50】天国又好像网撒在海里,聚拢各样水族。 网既满了,人就拉上岸来;坐下,拣好的收在器具里,将不好的丢弃了。世界的末了也要这样。天使要出来,从义人中把恶人分别出来,丢在火炉里,在那里必要哀哭切齿了。”


新天地另一个误用是,把箴言书中畜类的比喻(箴言30:2-3这里畜类是指没有知识的人),与创世记里的野兽和动物联系在一起。


箴言 30:2】“我比众人更蠢笨,也没有人的聪明。 

箴言 30:3】我没有学好智慧,也不认识至圣者。





带来更多的问题


这些例子揭示了一个核心问题。


制造这些联系的权力,是巧妙地建立在“我说是这样的”或“我得到的启示是这样的”这种权威之上的,其次是经文联系和属灵推论,而不是建立在圣经本身之上。


当所谓的最后一位先知做出这种解释的时候,可以说这个启示是凭主观经验的,而不是有证据支持的、客观的。




另一个问题是,李万熙的比喻式的解释和反对字面解释的论辩,最终会带来更多属灵的问题而不是答案


例如,他宣称亚当不是第一个属肉体的人,亚当不过是第一个接受了神的话语的人(即第一个被拣选的牧者)。


李万熙说其他兽类(指没有神话语的人)在亚当之前就已存在。





李万熙说亚当有妈


李万熙解释说:


第二,圣经暗示亚当有父母神告诉亚当离开自己的父母与妻子联合(创世记2:24)。如果亚当真是神所创造的第一个人,他怎么会有父母?

创世记 2:24】 因此,人要离开父母与妻子连合,二人成为一体。 


很明显,亚当并不是第一个人尽管亚当之前就有人类存在,但因为神给了亚当“生气(the breath of life)”让他成为有生命的人,所以是神决定了亚当是第一个“人”。


任何人如果没有神的生气,都只不过是一团土。事实上,在这段经文中还没有人被创造出来,这意味着神还没有选定他的牧者。


亚当之前已有很多人存在,但因为他们并不认识神而且也没有神的话语,所以被神看为兽类。”(《天地创造》,李万熙,第58,59,61页)



这意味着神在创世之初、在亚当出现之前,就已经创造了没有神的话语的人类。


这就产生了属灵的问题:

为什么第一批人类没有神的话语呢?

这些没有神的话语的人存在了多久呢?


这些以及更多的问题,使得李万熙的比喻性解释显得很复杂。





企图取代耶稣


使用比喻性的方式,把创世记1-3章解释为神拣选一位牧者的过程,是为了把李万熙的自我定位合法化,即神需要在启示录中拣选一位最终的牧者。


这不是什么新鲜事。


许多末世领袖通过解释符号,或话语来自我验证他们团体和权威的有效性。



例如约瑟夫·史密斯,说以西结书37:15-17中的“杖”是摩门教启示中的比喻符号。

以西结书 37:15-17】 耶和华的话又临到我说: 人子啊,你要取一根木杖,在其上写‘为犹大和他的同伴以色列人’;又取一根木杖,在其上写‘为约瑟,就是为以法莲,又为他的同伴以色列全家’。 你要使这两根木杖接连为一,在你手中成为一根。

  

但这是个循环论证,因为“启示先知”正是揭示这些符号的意义,而不是文本的意义的人。



这种比喻性解释的另一个问题是:

李万熙把创世记1-3章解释为创造一位牧者的属灵比喻,而不是神从无到有创造一个物质世界的荣耀和大能的真实描述。


新天地改变了故事和焦点。



上帝启示的信息是:

人类需要一位救恩者(耶稣基督)来恢复被破坏的创造,并把人类带回与上帝完善美好的关系之中。


这是神的应许和赐福,在创世记12章中被再次提及,并在以赛亚书中可以找到答案。


神的这个应许,并不是指某位不是弥赛亚的所谓的最后的牧者,(绝对不是指企图代替耶稣的敌基督者李万熙)。




原文:


Dear reader,

Many end-time leaders teach they are the final interpreters or prophets of the Christian faith due to a revelation given to them heavenly creatures or Jesus Christ himself.  It is an extremely powerful spiritual assertion.  At the same time, Christ and the apostles give many warnings of deception from final leaders (Lk. 21:8, I John 4:1, Mt. 24:24, I Tim. 4:1).    

In Shincheonji, Manhee Lee claims to have received a revelation or revealed word from divine beings about the meaning and physical fulfillment of the Bible´s last prophecies.  

Manhee Lee holds that he is the final pastor in a long line of chosen pastors.   

To support this teaching, he uses Adam as the first chosen pastor.  Thus, Genesis 1-3 becomes a figurative account of how God chooses his first pastor.  ¨Thus, understanding Genesis 1 literally and thinking that it records the creation of the natural world raises many contradictions.  The order of creation is recorded figuratively to hide the secret of the creation of God’s world from the evil one¨ (Creation of Heaven and Earth, p. 33).

The following description is a condensed version of Manhee Lee’s explanation of a pastor in the beginning (Creation of Heaven and Earth, pp. 33-51).  Notice the figurative meanings.

1st Day – God is looking for a light, which represents a pastor.  Jesus, a chosen pastor, also claimed to be a light (Jn. 12:46, Jn. 8:12).

2nd Day – God creates the expanse/sky, which represents the tabernacle/heaven of the chosen people.  The sun, moon, and stars are part of the expanse/sky, which refer to Jacob and the chosen people in the Bible (Gen. 37:9,10).  Water represents the ¨revealed word¨ from the pastor (Dt. 32:1,2, Am. 8:11).  The water above is the revealed word and the water below is lies.

3rd Day – The land that appears refers figuratively to the chosen people and their tabernacle.  Both the tabernacle/sky and the land refer to the chosen people.  ¨The dry land that appears on the third day and the heaven created on the second day both refer to God´s tabernacle¨ (Creation of Heaven and Earth, p. 39).  The vegetation, plants, and trees refer to believers (Is. 40:6-8, Dt. 32:2).

4th Day – The great light of this day is the chosen pastor.  The moon represents evangelists in the position of a mother.  The many stars are believers in the position of children, but they have different levels of glory (I Cor. 15:41).  They are given authority to rule over the world.

5th Day – The water represents God´s word (Am. 8:11), the fish represent believers (Hb 1:14, Mt. 4:18-22; Mt. 13:47-50), and the birds represent the spirits that belong to God.  On the fifth day the holy spirit comes as a bird to carry out its work.  Filling the earth means that people are evangelized.

6th Day – The cattle, creeping things, and wild animals represent the four beasts in Rev. 4:6,7.  The four living creatures of the spiritual world are heaven´s army.  On this day an organization, like the four living creatures in the spiritual world, is created on earth.  This is what Moses did when he built the tabernacle on earth (Ex. 25:8,9).

On page 47 of his book, he concludes, ¨Once again, the creation account of Gn. 1 is a spiritual re-creation, stated in the terms of a physical creation.  This creation is not limited to a specific generation.  It is repeated over and over until all of Revelation is fulfilled.  This process of creating heaven and earth takes six thousand years, which is likened unto six days.  The re-creation of heaven and earth in Gn 1 is completed six thousand years later in Rv 21 (Rv. 21:6).¨       

Is this revelation the true explanation of Genesis chapters 1-3?  Why doubt it?

First, although many Christian thinkers have used figurative meanings for Genesis in the past, this explanation seems far-fetched and beyond the simple meanings given.     

The verses used in support of his figurative meanings are disconnected and forced.  For example, Jesus said his disciples would be fishers of men, but this does not mean that ¨fish¨ refer figuratively to men in Genesis.  In context, Jesus used this analogy for fishermen to help them understand deeper spiritual truths, as with other parables (Mt. 13:47-50).  Another misapplication is connecting the metaphor of beasts (those who lack knowledge in Prov. 30:2,3) to beasts and animals in Genesis.

These examples bring to light a central problem.  (See the article on SCJ Interpretations.)  The authority for making these connections is subtly based on ¨I say so¨ or ¨My revelation makes it so¨ authority (followed Scripture connections or spiritual reasoning), but not based on the Scriptures themselves.  When a final prophet is the one who makes these interpretations, it is subjective revelation, not proof-supported or objective.    

Another problem is that Manhee Lee´s figurative explanations and arguments against a literal interpretation (i.e. millions of years of life on earth, the appearance of Cain´s wife, Cain´s fear of being killed other people, and the appearance of light on the fourth day) end up creading more spiritual problems than answers.

For example, he claims that Adam was not the first real physical man.  Adam was only the first man to receive God´s word (i.e. the first chosen pastor).  Mr. Lee states that other beasts (men without God´s word) existed before Adam.  Adam even had parents.

¨Second, the Bible implies that Adam had parents.  God told Adam to leave his parents and unite with his wife (Gen. 2:24).  If Adam really was the first human God created, how could he have had parents? Clearly, Adam was not the first human.  Although there were people living before Adam, because God gave Adam the breath of life that makes him a living being, God decided that Adam was the first ¨man.¨  Anyone with a physical body that lacks God´s breath of life is a mere lump of earth…The fact that no man had yet been created in this passage means God had not yet chosen a pastor…There were many people before Adam, but because they did not know God and they did not have God´s word, they were considered beasts.¨ (Creation of Heaven and Earth, pp. 58, 59, 61).

This means God created people at the beginning of time, before Adam appeared, who did not have his words.  This creates spiritual problems.  Why would the first humans not have God´s words?  How long did these humans exist without God´s Word?  These and more questions complicate things with his figurative explanation (1).  

Using figurative language to make Genesis 1-3 about a chosen pastor is a way to validate Mr. Lee´s claim about himself – the need for a final chosen pastor in Revelation.  This is not new. Many apocalyptic leaders interpret symbols or words to self-validate their group or authority. (Joseph Smith said that the ¨stick¨ in Ez. 37:15-17 was a figurative symbol for the Mormon revelation.)  But, this is circular since the ¨revealer-prophet¨ is the one who reveals these meanings instead of the written word.    

Another problem with this figurative explanation is that Manhee Lee makes Gen. 1-3 a spiritual parable about the creation of a pastor instead of a real account of God’s glory and power in creating a physical world from nothing.  Shincheonji changes the story and focus.

The message God reveals is that the human race needs a savior to restore a broken creation and bring humans back into a perfect and beautiful relationship with God.  It is a promise and blessing repeated in Gen. 12 that finds its answers in the Messiah, not a final pastor who is not the Messiah.  Even early Jewish sources recognized the importance of the Messianic promise after the creation account (2).



– END –




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