Daily Archives: October 18, 2020

10月18日-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

马可福音,约翰福音,路加福音

耶稣基督/弥赛亚的降临/福音作者的介绍/福音的记述-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

耶稣基督/弥赛亚的降临/福音作者的介绍/福音的记述-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

All is now ready for the most important event in human history. It is an event planned even before the creation of the world. It is the keeping of a promise made to Abraham over 2000 years earlier. It is the fulfillment of a host of prophecies regarding a Messiah who would come to establish his kingdom. Most importantly, it is the beginning of a dynamically new relationship between God and man. The event is the coming of the Savior of the world, the Messiah—or, as referred to in the Greek, the Christ.

This Christ is not to be just another world leader, as Cyrus, Alexander, or Caesar. He is not to be just another great man of God, as Abraham, Moses, or David. He is to be God himself in human flesh! The Lord of heaven is to become a servant of the earth. God, who has previously made himself known through a nation and a law, is now to reveal himself in the most personal way possible—in the form of a man. Until now God’s blessings have been reserved mostly for a chosen people, but now they are to become available to all people in every generation.

Who is this Christ, this Messiah? His name is Jesus. His symbolic name, Immanuel (meaning “God with us”), signifies his deity. He is man, to be sure, but God as well; and he is God—the God of Creation—but man as well. God lowers himself so that man might be elevated. He leaves heaven so that man might enter it. To man, who cannot begin to understand the ways of God, it is clearly a great mystery. But what a marvelous and wonderful mystery it is!

As the New Testament record now begins, the Scriptures proclaim the good news about the salvation of mankind which comes through obedient faith in Jesus the Christ. The good news begins with the miraculous birth of Jesus to a virgin of Galilee in the days of Herod, King of Judea. Then, as Jesus grows into manhood, his coming as the promised Messiah and Savior is announced by John the Baptist. As Jesus begins his own ministry, he confirms his deity with miraculous healings and other signs and wonders, and proclaims the imminent coming of the kingdom of God. His teaching calls men and women to new spiritual heights in their worship of God and in their relationships with one another.

But because his teaching challenges traditional practices of the Jewish religion of his day, and because he claims divine authority, Jesus meets strong opposition from religious leaders. That opposition ultimately leads to arrest and trial before Jewish and Roman authorities. Although falsely accused, Jesus is condemned and sentenced to die by crucifixion—an event which is intended to silence both the man and his message. Instead, the good news comes to a powerful climax when, on the third day after his death, Jesus rises from the grave and shows himself alive, proving his own miraculous resurrection. The Christian hope which derives from the gospel message is that, just as Jesus is raised from the dead, so also the righteous in Christ will be raised to eternal life!

Although secular history attests to his ministry and influence, the details of Jesus’ life were never preserved in an explicitly biographical form. What is known about the historical Jesus comes primarily from the Gospel accounts of Matthew, Mark, Luke, and John—four of Jesus’ disciples. However, none of the accounts purports to be a biography of Jesus, as such, despite the fact that certain aspects of his life are covered in great detail and are usually set within specific historical contexts. The Gospel accounts, while clearly historic in nature, are principally documents of faith—the record of those events and teachings upon which Jesus’ followers based their belief and hope. Therefore, the exact times and places of those events are not always recorded, and the actual sequence of events can be traced with only limited certainty.

The Gospel accounts vary in the order in which the record of Jesus’ ministry is presented. Apart from the fact that the Gospel accounts were never intended as chronological records, the differences in sequential order may be attributed to several factors. First of all, each account was written by a different author, each having a unique perspective. Each writer also focused upon different events, either because he was writing primarily to a particular audience or because he wished to achieve a particular purpose in his writing. This is especially true, for example, of John’s account. This also explains why some events are recorded by only one, or perhaps two, of the Gospel writers, and why one account will include certain particulars not included in other accounts of the same event. Although a cursory reading of the different accounts can seem somewhat confusing, careful study discloses a striking harmony not expected of purely human documents which might have been written under the same diversity of time and circumstances.

What follows is a combination of the four Gospel accounts with an integration of the recorded events as nearly as possible in their proper chronological sequence. As previously indicated, any such attempt necessarily involves a degree of speculation, because it is simply not revealed when certain events actually occurred. It is not even certain whether Jesus’ entire ministry lasted for 2½ years or for 3½ years. Each position has its supporters. Much of the problem of dating depends upon which festivals Jesus attended, and upon references to certain seasons of the year. The harmony which follows assumes a 3½-year ministry.

While major areas of Jesus’ ministry can be ascertained fairly easily, it is not always easy to know which events occurred within which major ministry. Sometimes it is also difficult to judge whether two very similar events actually occurred twice or whether there was only one such event which was recorded in a somewhat different context by a different writer. Examples of this problem are the cleansings of the temple and the laments over Jerusalem.

Despite these difficulties, however, the record of Jesus’ life and work can be seen very well from a careful study of the four accounts. Any individual perspective which might be lost in attempting to combine the four separate accounts is far outweighed, at least for the purpose of this presentation of the Bible, by a new sense of context and an added appreciation of the significance of each separate event within that context.

In developing this particular harmony of the Gospels, the usual approach is to take the single account which most completely records a particular event and use it as a basis for the full text. To that account is added any significant additional aspects of the event which are recorded by any other writer. As often as possible, a particular account is followed as long as practicable in order to maintain a given literary style and continuity of authorship. This approach becomes increasingly difficult to maintain at the end of Jesus’ ministry, since all four accounts recorded most of the final events, often from different perspectives.

The following scheme is used to alert the reader to the composition of the harmony. In the margin beside each paragraph is an indication of all accounts which record the events within that paragraph. Repetitive verses are indicated by light-face type. Where more than one account is used in the text, the text itself will indicate which account is being cited at the time.

In addition, there are also marginal indications of the geographic location of particular occurrences and the dates or times of given events as best as can be determined. Attempts to assign exact times, dates, and locations often depend solely upon a generally assumed framework which cannot be verified with complete accuracy. However, having some frame of reference seems desirable as an aid to better understanding the wonderful life and ministry of Jesus.

Mark’s account begins simply,Mark introduces the reader to the good news about Jesus the Christ which is about to be told. That good news is beautifully summarized by John in a prologue to his account. It begins, as does the first book of Old Testament Scripture, with the creation of man, and shows that the Word (a designation for God as Christ) was not only the source through which all things were made, but also came into this world in human form as the man, Jesus. It also shows that through Jesus, mankind has received the grace of God unto salvation, as attested to during Christ’s ministry by John the Baptist, a special messenger of God.In his own introduction, Luke writes to a man by the name of Theophilus in order to provide a more complete narrative of the life and work of this incarnate Word, Jesus the Christ, and of the things accomplished by Jesus’ followers. Luke points out that, prior to his own account, other writers had already undertaken to record the events surrounding Jesus’ coming and the work of his disciples during his ministry. Thus the records of Christ began to be compiled soon after his death and resurrection.

# 马可福音(MRK)
[1:1] 神的儿子,耶稣基督福音的起头。
# 约翰福音(JHN)
## 施洗约翰为真光作见证
[1:1] 太初有道,道与神同在,道就是神。
[1:2] 这道太初与神同在。
[1:3] 万物是借着他造的;凡被造的,没有一样不是借着他造的。
[1:4] 生命在他里头,这生命就是人的光。
[1:5] 光照在黑暗里,黑暗却不接受光。
[1:6] 有一个人是从神那里差来的,名叫约翰。
[1:7] 这人来,为要作见证;就是为光作见证,叫众人因他可以信。
[1:8] 他不是那光,乃是要为光作见证。
[1:9] 那光是真光,照亮一切生在世上的人。
[1:10] 他在世界,世界也是借着他造的,世界却不认识他。
[1:11] 他到自己的地方来,自己的人倒不接待他。
[1:12] 凡接待他的,就是信他名的人,他就赐他们权柄,作神的儿女。
[1:13] 这等人不是从血气生的,不是从情欲生的,也不是从人意生的,乃是从神生的。
[1:14] 道成了肉身,住在我们中间,充充满满的有恩典有真理。我们也见过他的荣光,正是父独生子的荣光。
## 恩典真理是由耶稣基督来的
[1:15] 约翰为他作见证,喊着说:「这就是我曾说:『那在我以后来的反成了在我以前的;因他本来在我以前。』」
[1:16] 从他丰满的恩典里,我们都领受了,而且恩上加恩。
[1:17] 律法本是借着摩西传的;恩典和真理都是由耶稣基督来的。
[1:18] 从来没有人看见神,只有在父怀里的独生子将他表明出来。
# 路加福音(LUK)
## 路加自序
[1:1] 提阿非罗大人哪,有好些人提笔作书,述说在我们中间所成就的事,是照传道的人从起初亲眼看见又传给我们的。
[1:2] *
[1:3] 这些事我既从起头都详细考察了,就定意要按着次序写给你,
[1:4] 使你知道所学之道都是确实的。

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ