“The language bearing fruit and growing is reminiscent of the Genesis creation story, where God commands human beings to “be fruitful and increase in number” (Gen. 1:28; see also 1:22). ”摘录来自: Douglas J. Moo. “The Letters to the Colossians and to Philemon (Pillar New Testament Commentary)”。 iBooks.
笔记：保罗将福音的“结果和增长，遍满全地”，呼应着创世之初亚当夏娃所领受的“生养众多，遍满全地”之使命。保罗是否将创世记的内容“寓意化”（违背创世记的原初意思）？有关这方面的辩护/阐述可另参Beale在<歌罗西书>（《新约引用旧约》）中相关的分析和论述。毕尔指出保罗只是表达末后的亚当作为“那不能看见神之象”，完成了神对人类原初的计划——亚当夏娃生养众多的目的实际上是为了反映神荣耀的形象，遍及全地——而这本身就是保罗强调的重点：穿上了新人。这新人在知识上渐渐更新，正如造他主的形像。（歌罗西书3:10）
“Paul may, then, be deliberately echoing a biblical-theological motif according to which God’s original mandate to humans finds preliminary fulfillment in the nation Israel but ultimate fulfillment in the worldwide transformation of people into the image of God by means of their incorporation into Christ, the “image of God.” Colossians 3:10 echoes the same idea, referring to the “new self” (the new people of God in Christ) as “renewed in knowledge in the image of its Creator” (see also v. 10 and cf. 1:15).”摘录来自: Douglas J. Moo. “The Letters to the Colossians and to Philemon (Pillar New Testament Commentary)”。 iBooks.
笔记：相关的主题还会在《使徒行传》中呈现：作者路加更是将“神的道兴旺起来”广泛视为是创世记中生养众多的完满实现。关于此话题，鲍维均则更进一步将使徒行传中道兴旺的现象，结合在“新出埃及”的话题中论述——“以色列民在埃及兴盛众多”——意即使徒行传实现了“新出埃及复兴运动”（《古道新释》）
一项个人反思：亚当夏娃的生养众多是否就是创世记中的“宣教神学”？
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