第三課耶穌的事工與信息 -...

《新約概論》第三課耶穌的事工與信息學習手冊

第三課耶穌的事工與信息

如果我們提出這個問題：「什麼是耶穌的教訓與講道的基要主題？」答案當然是「天

國」－上帝的國。

課程中你將：

思考耶穌對神國的教導，查考相關的聖經經文

查考耶穌對神國的教導與祂對救恩、審判、恩典的教導之間的關係

評估耶穌神國的教導對今天基督徒倫理道德生活的應用

Translated by permission of Gordon-Conwell Theological Seminary, South Hamilton, MA USA. This Chinese Edition, Copyright © 2004 by CentriHall, Inc., Chelmsford, MA USA

第 1 頁共 1 頁


重點與問題：

1. 何以瞭解神國來臨是瞭解耶穌其餘教訓與命令所必需的？

2. 救恩與審判之間的關係為何？

3. 上帝的意念如何影響我們解釋祂國度的道德要求？

閱讀與作業：

馬可福音

羅伯特.甘德理 (Robert Gundry)：94-124 頁

賴多寶（Ridderbos）：9-25 頁

序言

耶穌提到神國的次數，與祂提到其他的教導主題，比起來如何？

下列經文論到神國的哪些方面：

馬太四 17-十六 20

馬太十三章


第 2 頁共 2 頁


Translated by permission of Gordon-Conwell Theological Seminary, South Hamilton, MA USA.

This Chinese Edition, Copyright © 2004 by CentriHall, Inc., Chelmsford, MA USA 第 3 頁共 3 頁

耶穌說神國與比喻的關係是什麼？

耶穌對天國的教導

根據戈登博士所言，為何舊約對於神的國是沈默的？

依撒母耳記上第八章，人與上帝對以色列國的態度各是什麼？

為何地上的國從來不管用？

地上國度的失敗對以色列人產生什麼影響？這種態度明顯表現在何處？


你會如何描述在耶穌來臨時以色列人的心態？

正如在耶穌降生時彌賽亞的來臨被廣泛討論，今天在基督徒之間討論末世論也很盛

行，你認為這樣的強調是有助或有損教會的工作？為什麼？

在馬太十一章，耶穌傳給施洗約翰的話語有何重要性？


第 4 頁共 4 頁




耶穌如何向群眾描述施洗約翰的相對地位及與神國的關係？

施洗約翰在救贖歷史上扮演什麼特殊的角色？

描述耶穌所傳講的神國本質。

新的國度與它對作門徒的要求之間是什麼關係？

這可能是我們要瞭解主

耶穌的任何其他教導上

根本要掌握的…祂帶

進了人類歷史至終上帝

的統治，這個統治是在舊

約中眾先知和律法所預

期的。祂帶來全以色列所

渴望的，那些他們中間

敬虔公義的人所切慕等

候的。




以下的經文啟示了神國什麼深奧的價值？

馬太十章 34-42 節

路加十七章 7-10 節

馬太十三章 44-46 節

馬太十二章 38-42 節

試說明耶穌在後這段經文提到「約拿的神蹟」，對以色列人的意義。

天國的時間表

為什麼耶穌教導天國既是現在也是將來的？




馬太九章 14-15 節新郎的比喻有什麼重要性？

根據馬太十一章 16-19 節，討論以色列人對耶穌與對施洗約翰不同的反應。

在馬太四章 17 節，耶穌說天國近了，合宜的反應是＿＿＿＿＿。

八福如何明顯地改變了舊約盟約的語言？

根據戈登博士所言，八福真正要達成的是什麼？

原來的生與死以生命來

替代。而耶穌是帶來這一

切的那一位。祂是在宣告

斷然的倒轉，倒轉那以條

件，咒詛為特質的西乃之

約。




路加十一章 20 節中的「上帝的手指」（和合本譯為上帝的大能）如何使人想起西乃

之約？

馬可二章 22 節酒皮袋之比喻的教訓為何？

哪個事件將會成為神國後完成的記號？

以下的經節對這事件提供了什麼說明？

馬太十六章 27-28 節

馬太廿五章 31-33 節

馬太三章 12 節


在馬太十三章 31-32 節，為何耶穌用芥菜種比喻神國？

為什麼「為要應驗」這句話在新約裏出現多次？

使徒從舊約_______________基督和__________基督，因為他們瞭解舊約的各種制

度只不過是在預表將要來的救贖。

現代的聽眾一般而言對舊約熟悉的程度，遠不如早期基督教時代的猶太人。有鑒於

此，你認為在基督教的講道上，應該少強調舊約，或者應該更努力教導基督徒使他

們更能欣賞舊約？


第 9 頁共 9 頁




撒該（路加十九章）的故事對耶穌的使命啟示了什麼？

戈登博士說亞伯拉罕在舊約的角色是什麼？

耶穌實行祂使命的方式為什麼帶來旁觀者這樣的反對？

為何審判是救恩基本的一部分?

要瞭解比喻的本質及使用，馬太十三章 11 節提供了什麼關鍵的概念？




戈登博士如何在「審判」和「不認識道成肉身的上帝」之間作連接？

在馬太十一章，耶穌帶給以色列什麼信息？

馬太福音廿一章

耶穌對以色列宣告審判

凱旋進京（1-11 節）

潔淨聖殿（12-13 節）

祭司與文士的惱怒（14-17 節）

無花果樹的比喻（18-22 節）

耶穌被挑戰（23-27 節）

兩個兒子的比喻（28-32 節）

園戶的比喻（33-41 節）

祂（耶穌）的公開事工幾

乎全部專注於宣告以色

列的審判




聖經有恩典這個觀念的教導，也有恩典這個字的教導，為什麼知道這點很重要？

解釋下列經文中有關恩典的信息

馬太十三章

馬太廿章 1-6 節

路加七章

施洗約翰在馬太三章 7-8 節的講道，和耶穌在馬太四章 17 節的講道，其共通的信

息是什麼？




馬太五章 20 節耶穌對文士及法利賽人有何出人意外的評論？

在 21-48 節，耶穌如何發展這種想法？

馬太五章所反應出耶穌對道德的要求，其根本的動機是什麼？

盟約的上下文對這個討論的重要性何在？




從聖經的觀點，離開悔

改就沒有真正的信心。

那個使你在基督的聖潔

公義裏轉向基督的信

心，就是使你轉離罪惡

的信心，那罪惡導致基

督必須為你而死。

戈登博士認為我們在詮釋聖經上很虧欠的例子是哪一個？為什麼？

我們的道德行為應該如何反映我們與上帝的關係？

對一位不肯悔改的人，基督徒的態度應該如何？

摘要

下列五個天國的基本觀念，貫穿在耶穌的教導中：

1.它是___________國度

2.它是舊約高超、珍貴預期的___________




3.它在這裏，它是很_________，但在未來會是_________，是舊約所有的預

期而且超過。

4. 在這天國，__________和_______得到終表明

5.在這天國，上帝要向罪人彰顯祂的__________，在他們內心產生

___________。

什麼是審判帶來的「問題」？

基督徒在忍受苦難時有什麼安慰？

上帝的恩典有功效，有什麼證據？


依著上帝的意思憂愁與世俗的憂愁有什麼不同？

你可以使用哪些策略來幫助人從世俗的憂愁變成依著上帝的意思憂愁？

有關撒母耳記上第八章，教會至今仍在重蹈的錯誤是什麼？

何以企圖除去貧窮是一個「巴別塔」的妄想？


第 16 頁共 16 頁


禱告的三個方面為何？

1.

2.

3.

戈登博士說為哪些事禱告是合宜的？

你的禱告與聖經的典範相比如何? 就如保羅在腓立比書四章 6節所指示的，我們如

何區分「異教徒的禱告」與「向主提出我們的要求」，？

我們的禱告應該更多順

服在上帝的旨意之下，悔

悟地認知我們的智慧本

是無用


第 17 頁共 17 頁


第三課耶穌的事工與信息

如果我們提出這個問題：「什麼是耶穌的教訓與講道的基要主題？」答案當然是「天

國」－上帝的國。

課程中你將：

思考耶穌對神國的教導，查考相關的聖經經文

查考耶穌對神國的教導與祂對救恩、審判、恩典的教導之間的關係

評估耶穌神國的教導對今天基督徒倫理道德生活的應用


第 1 頁共 17 頁


重點與問題：

1. 何以瞭解神國來臨是瞭解耶穌其餘教訓與命令所必需的？

2. 救恩與審判之間的關係為何？

3. 上帝的意念如何影響我們解釋祂國度的道德要求？

閱讀與作業：

馬可福音

羅伯特.甘德理 (Robert Gundry)：94-124 頁

賴多寶（Ridderbos）：9-25 頁

序言

耶穌提到神國的次數，與祂提到其他的教導主題，比起來如何？

下列經文論到神國的哪些方面：

馬太四 17-十六 20

馬太十三章


第 2 頁共 17 頁




耶穌說神國與比喻的關係是什麼？

耶穌對天國的教導

根據戈登博士所言，為何舊約對於神的國是沈默的？

依撒母耳記上第八章，人與上帝對以色列國的態度各是什麼？

為何地上的國從來不管用？

地上國度的失敗對以色列人產生什麼影響？這種態度明顯表現在何處？


你會如何描述在耶穌來臨時以色列人的心態？

正如在耶穌降生時彌賽亞的來臨被廣泛討論，今天在基督徒之間討論末世論也很盛

行，你認為這樣的強調是有助或有損教會的工作？為什麼？

在馬太十一章，耶穌傳給施洗約翰的話語有何重要性？


第 4 頁共 17 頁




耶穌如何向群眾描述施洗約翰的相對地位及與神國的關係？

施洗約翰在救贖歷史上扮演什麼特殊的角色？

描述耶穌所傳講的神國本質。

新的國度與它對作門徒的要求之間是什麼關係？

這可能是我們要瞭解主

耶穌的任何其他教導上

根本要掌握的…祂帶

進了人類歷史至終上帝

的統治，這個統治是在舊

約中眾先知和律法所預

期的。祂帶來全以色列所

渴望的，那些他們中間

敬虔公義的人所切慕等

候的。




以下的經文啟示了神國什麼深奧的價值？

馬太十章 34-42 節

路加十七章 7-10 節

馬太十三章 44-46 節

馬太十二章 38-42 節

試說明耶穌在後這段經文提到「約拿的神蹟」，對以色列人的意義。

天國的時間表

為什麼耶穌教導天國既是現在也是將來的？




馬太九章 14-15 節新郎的比喻有什麼重要性？

根據馬太十一章 16-19 節，討論以色列人對耶穌與對施洗約翰不同的反應。

在馬太四章 17 節，耶穌說天國近了，合宜的反應是＿＿＿＿＿。

八福如何明顯地改變了舊約盟約的語言？

根據戈登博士所言，八福真正要達成的是什麼？

原來的生與死以生命來

替代。而耶穌是帶來這一

切的那一位。祂是在宣告

斷然的倒轉，倒轉那以條

件，咒詛為特質的西乃之

約。




路加十一章 20 節中的「上帝的手指」（和合本譯為上帝的大能）如何使人想起西乃

之約？

馬可二章 22 節酒皮袋之比喻的教訓為何？

哪個事件將會成為神國後完成的記號？

以下的經節對這事件提供了什麼說明？

馬太十六章 27-28 節

馬太廿五章 31-33 節

馬太三章 12 節


在馬太十三章 31-32 節，為何耶穌用芥菜種比喻神國？

為什麼「為要應驗」這句話在新約裏出現多次？

使徒從舊約_______________基督和__________基督，因為他們瞭解舊約的各種制

度只不過是在預表將要來的救贖。

現代的聽眾一般而言對舊約熟悉的程度，遠不如早期基督教時代的猶太人。有鑒於

此，你認為在基督教的講道上，應該少強調舊約，或者應該更努力教導基督徒使他

們更能欣賞舊約？


第 9 頁共 17 頁




撒該（路加十九章）的故事對耶穌的使命啟示了什麼？

戈登博士說亞伯拉罕在舊約的角色是什麼？

耶穌實行祂使命的方式為什麼帶來旁觀者這樣的反對？

為何審判是救恩基本的一部分?

要瞭解比喻的本質及使用，馬太十三章 11 節提供了什麼關鍵的概念？




戈登博士如何在「審判」和「不認識道成肉身的上帝」之間作連接？

在馬太十一章，耶穌帶給以色列什麼信息？

馬太福音廿一章

耶穌對以色列宣告審判

凱旋進京（1-11 節）

潔淨聖殿（12-13 節）

祭司與文士的惱怒（14-17 節）

無花果樹的比喻（18-22 節）

耶穌被挑戰（23-27 節）

兩個兒子的比喻（28-32 節）

園戶的比喻（33-41 節）

祂（耶穌）的公開事工幾

乎全部專注於宣告以色

列的審判




聖經有恩典這個觀念的教導，也有恩典這個字的教導，為什麼知道這點很重要？

解釋下列經文中有關恩典的信息

馬太十三章

馬太廿章 1-6 節

路加七章

施洗約翰在馬太三章 7-8 節的講道，和耶穌在馬太四章 17 節的講道，其共通的信

息是什麼？




馬太五章 20 節耶穌對文士及法利賽人有何出人意外的評論？

在 21-48 節，耶穌如何發展這種想法？

馬太五章所反應出耶穌對道德的要求，其根本的動機是什麼？

盟約的上下文對這個討論的重要性何在？




從聖經的觀點，離開悔

改就沒有真正的信心。

那個使你在基督的聖潔

公義裏轉向基督的信

心，就是使你轉離罪惡

的信心，那罪惡導致基

督必須為你而死。

戈登博士認為我們在詮釋聖經上很虧欠的例子是哪一個？為什麼？

我們的道德行為應該如何反映我們與上帝的關係？

對一位不肯悔改的人，基督徒的態度應該如何？

摘要

下列五個天國的基本觀念，貫穿在耶穌的教導中：

1.它是___________國度

2.它是舊約高超、珍貴預期的___________




3.它在這裏，它是很_________，但在未來會是_________，是舊約所有的預

期而且超過。

4. 在這天國，__________和_______得到終表明

5.在這天國，上帝要向罪人彰顯祂的__________，在他們內心產生

___________。

什麼是審判帶來的「問題」？

基督徒在忍受苦難時有什麼安慰？

上帝的恩典有功效，有什麼證據？


依著上帝的意思憂愁與世俗的憂愁有什麼不同？

你可以使用哪些策略來幫助人從世俗的憂愁變成依著上帝的意思憂愁？

有關撒母耳記上第八章，教會至今仍在重蹈的錯誤是什麼？

何以企圖除去貧窮是一個「巴別塔」的妄想？


第 16 頁共 17 頁


禱告的三個方面為何？

1.

2.

3.

戈登博士說為哪些事禱告是合宜的？

你的禱告與聖經的典範相比如何? 就如保羅在腓立比書四章 6節所指示的，我們如

何區分「異教徒的禱告」與「向主提出我們的要求」，？

我們的禱告應該更多順

服在上帝的旨意之下，悔

悟地認知我們的智慧本

是無用


第 17 頁共 17 頁

3-1

New Testament Survey

©2007 Gordon-Conwell Theological Seminary, South Hamilton, Massachusetts

Lecture 3: The Gospels of Matthew (continued) and Mark

“‘If you would pray,’ the old lady said, ‘Jesus would help you.’‘That’s right,’ The Misfit said. ‘Well then, why don’t you pray?’ she asked trembling with delight suddenly. ‘I don’t want no hep,’ he said. ‘I’m doing all right by myself.’”

Flannery O’Connor"A Good Man is Hard to Find.”

During this lecture you will:• Consider the shape of the kingdom of God in the gospel of Matthew.• Examine some key allusions that Matthew makes to the Old

Testament.• Identify distinctive elements and themes of the gospel of Mark.

Reading:D. A. Carson, D. Moo, L. Morris, An Introduction to the New Testament, Chapter 3G. Fee and D. Stuart, How to Read the Bible Book by Book, pp. 277-285.

Listen to Lecture 3, and follow along in the notebook.


3-2 ©2007 Gordon-Conwell Theological Seminary, South Hamilton, Massachusetts

Matthew (continued)

Living in the Kingdom of God: the Sermon on the Mount

What sets apart the people who are blessed in Matthew 5:3-12?

In what ways does Isaiah 61 inform the beatitudes in Matthew 5? What pronouncement does Jesus make by alluding to this passage?

“The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the LORD’s favor and the day of vengeance of our God, to comfort all who mourn.” (Isa. 61:1-2)

3-3



Why do the beatitudes precede the rest of the Sermon on the Mount?

What division does Dr. McDonough see between “until everything is accomplished” and “until heaven and earth disappear” in verse 18? To what degreedo you think the Mosaic law is still binding on Christians?

The key hermeneutic, the key learning tool, is going to be: _____________________? _____________________?

“Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called sons of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” (Matt. 5:3-12)



How does Dr. McDonough suggest that Jesus’ words in 5:33-37 about oaths relate to the preceding verses? What is Jesus essentially calling for in this part of the Sermon on the Mount?

What imagery do these Old Testament prophets use to describe renewal? What imagery do modern Christians tend to use for the same events? What do these metaphors reveal about our thinking regarding renewal?

Jesus probes the heart and says,

you know, it is not enough simply to not murder other people. . . If you in your heart are

forever angry, desiring the death

of others, even though you’re

too timid or too worried about

repercussions to actually act on it, if you are,

in other words, constitutionally a murderer, who just lacks the ways and means or courage

to go through with it, in the end, you’re not going

to be in any better position vis-a-vis the kingdom

than someone who actually commits

murder.

“The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.” (Jer. 31:31-33)

“I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God.” (Ezek. 11:19-20)

3-5



How does one capitalize on the opportunity to have a new heart?

In Matt. 7:21, Jesus seems to promote a works-based salvation: “‘Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.’” What does this statement contribute to our understanding from the whole Bible of the roles of God’s grace and human actions?

End Times: The Apocalyptic Discourse

List three reasons for thinking that Matthew 24:1-51 speaks about both the events surrounding the destruction of the temple in A.D. 70 and the ultimate end of the age.

1.

2.

3.

“Many have stated that it is impossible to know whether or not we are living in the last days before the second coming

of Jesus Christ. However, below you will find dramatic proof that these are

the endtimes.”

“Proof this is the Endtime”

www.endtime.com

Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. “Do you see all these things?” he asked. “I tell you the truth, not one stone here will be left on another; every one will be thrown down.” (Matt. 24:1-2)



What precedents did Jesus have for mixing two different prophecies in the way he does in this chapter?

Describe the perspective of a first-century Jew on Old Testament prophecy.

Read Matthew 24. Which verses or ideas relate to the events of A.D. 70? Which relate to the ultimate end of the age?

A.D. 70 End of the Age BothThere’s a meaningful conection between the little end-of-the-ages throughout history and the ultimate end of the age when Jesus returns.

Model of the Herodian Temple. www.holylandphotos.org

3-7



N.T. Wright. Jesus and the

Victory of God. Minneapolis:

Fortress Press, 1996.

Matt. 24:14 says, “‘this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.’”

a) How was this prophecy fulfilled by A.D. 70?

b) How will this prophecy be fulfilled by the end of the age?

Matt. 24:22 says, “‘If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.’”

Matt 24:13 says, “‘he who stands firm to the end will be saved.’”

a) How were these prophecies fulfilled by A.D. 70?

b) How will these prophecies be fulfilled by the end of the age?

Dawning of a new age: the Death of Jesus

How can the stories of Judas and Pilate in Matthew 27 be viewed as parallel accounts? Do both communicate the same point?

Antithetic Parallelism: A literary device employed frequently in the poetic portions of the Old Testament (usually the Psalms), in which something is stated positively in the first of a pair of lines and negatively in the second.Zondervan Dictionary of Bible and Theology Words



Dr. McDonough has described the gospel writers as balancing historical accuracy and careful composition. And yet in inserting the story in 27:50-54 into the known gospel account, Matthew may be flexible with the chronology of events. How does this conflict with a modern idea of accuracy? Why is flexibility like this in the Bible sometimes so difficult for us to swallow ourselves and to communicate to unbelievers?

And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people. When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!” (Matt. 27:50-54)

Then he said to me, “Prophesy to these bones and say to them, ‘Dry bones, hear the word of the LORD! This is what the Sovereign LORD says to these bones: I will make breath enter you, and you will come to life. I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the LORD.’” So I prophesied as I was commanded. And as I was prophesying, there was a noise, a rattling sound (seismovV, seismos), and the bones came together, bone to bone. I looked, and tendons and flesh appeared on them and skin covered them, but there was no breath in them. Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to it, ‘This is what the Sovereign LORD says: Come from the four winds, O breath, and breathe into these slain, that they may live.’” So I prophesied as he commanded me, and breath entered them; they came to life and stood up on their feet—a vast army. Then he said to me: “Son of man, these bones are the whole house of Israel. They say, ‘Our bones are dried up and our hope is gone; we are cut off.’ Therefore prophesy and say to them: ‘This is what the Sovereign LORD says: O my people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. Then you, my people, will know that I am the LORD, when I open your graves and bring you up from them. I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.’” (Ezek. 37:4-14)

Matthew Ezekiel

3-9



Just as God had assured Moses of his presence when

he sent him on that dangerous

mission to Egypt, “I’ll be with you, Moses,” so Jesus as very God of very God, as God’s

messianic agent over the universe, can assure them that he will be

with them always.

What precedent has Matthew included in his gospel for spreading the gospel to Gentiles as is commanded in Matt. 28:19-20?

What specifically are Jesus’ helper-friends to teach those whom they disciple?

Mark: Suddenly, a Savior

List several distinctive features of the gospel of Mark:

1.

2.

3.

4.

5.



Mark knew the story of how the disciples got to know Jesus before he called them to follow him, and yet he presents the acquaintance and call as silmultaneous. Reflecting on your own conversion experience, can you relate to the feeling of suddenness that Mark conveys?

What three key themes of Mark are discussed here? List some examples of the development of each of those themes.

1.

2.

3.

Mighty Works in Chapter 5

Who was the Gerasene demoniac, and what separated him from the rest of his people?

However long the build-up may be in retrospect, it’s as if one day,

you’re on a fishing boat, and bam, to quote Emeril Live,

suddenly here’s the Savior asking you to drop your nets. You’re not

even entirely sure how it happened, but you’re up and gone. Jesus says, ‘Follow,’ and you

do it.

3-11



What similarities and differences exist between demon possession and mental illness? Is there a definite line separating these two afflictions?

What are some possible answers to the questions below, which are among those raised by story of the Gerasene demoniac?

1. When the demon-possessed man runs to Jesus, who speaks, the man or the demons?

2. Why does Mark use the precise military term “legion,” which refers to Roman troops?

3. Why do the demons go into the swine?

4. Does Jesus negotiate with demons?

“Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.” (Mark 9:17-18)

Uses of a[busson (abusson), “abyss”:

Gen. 1:2 “Now the earth was formless and

empty, darkness was over the

surface of the deep [a[bussou].”

Gen. 7:11 “In the six hundredth year of Noah’s life . . . all the springs of the great deep [a[bussou] burst

forth.”

Psalm 42:7 “Deep [a[bussoV] calls to deep in the roar of your waterfalls.”

Luke 8:31 “they begged him

repeatedly not to order them to go into the Abyss.”



Mark spends quite a bit of space in his brief gospel giving a vivid account of the healing of the Gerasene demoniac. Reflecting on the distinctive themes of this gospel, why do you think this story is so important to Mark? What reaction does he expect to provoke?

When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? Swear to God that you won’t torture me!” For Jesus had said to him, “Come out of this man, you evil spirit!” (Mark 5:6-8)

第三課 耶穌的事工與信息 -...

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第三課耶穌的事工與信息 -...