j*******7
发帖数: 6300 | 1 你还要多少证据才能相信圣经呢？
----南乡哥
圣经乃是神直接启示给人类的。
圣经的核心启示是命题式的。比如说，圣经头七个字说“起
初，神创造天地”。就是这样。如果你细看后来的进一步描
述，如果你总结人类几千年历史中经历和积累的知识，你就
知道神出于他的智慧与恩典，确实在不断地解说和证明着这
个命题，但是，出于人永远无法真正明白的实际局限性，神
用命题式的启示把底线摆在那里。
神要亲自拯救人，也是个命题式的启示：“神爱世人，甚至
将他的独生子赐给他们。”圣经没有说神为什么非爱世人不
可，只是命题式地宣告神爱世人。整本圣经都在围绕这个中
心启示，整个宇宙和历史的发展也在见证着这个启示。这些
命题式的启示都是神摆给人的底线。
这样的底线成为背逆之子的死胡同，他们终将把生命耗费在
徒劳的反抗这样的底线上，而至终他们因此而产生的背逆记
录又成为末日审判定罪他们的铁证。背逆上帝的人会反复诘
问：“神要爱我们，为什么他这样这样这样？”他们绝不愿
意想：“如果神不爱我们，我们怎能这样这样这样？既然神
爱我们，我们怎能这样这样？”
反抗上帝的人为了推翻上帝的启示，就会想尽办法来推翻圣
经的可靠性。他们总是质疑圣经里面清清楚楚记载、又为历
史与科学与考古发现所证实的事实。他们会提无数的怀疑，
只要一样是没有“铁证如山”地证明了的记载，他们都要说
“我不相信。”
举个例子。进入到上个世纪后，一些高等的“圣经批判家”
甚至怀疑以色列王大卫的真实性。因为除了圣经和以色列人
的传说之外，没有任何考古证据证明大卫王是真实的历史人
物。因为“没有证据”，所以“没有大卫”。这就是不相信
圣经者的逻辑，很明显，如果大卫都是不存在的，圣经就绝
对不可信了。去年年底，在中东的考古中，终于挖出了当年
和大卫的国打仗的一个国王的石碑记载，终于发现了确凿的
证据，从此直到世界末日，都不再会有人敢说“其实没有大
卫王”了。
可是，这个发现就说服了不信圣经的人了吗？绝对不能！因
为他们接着要说：“好吧，大卫王是真的，那约书亚是真的
吗？这位比大卫还要早几百年的约书亚，他存在的考古证据
在哪里呢？”
前几天看了一位不信圣经的叫史密斯的生物学、历史学家的
书《人和他的众神灵》，爱因斯坦为他作序。他在文中说，
历史证据显示以色列人确实是在历史上从外地“进了埃及”，
之后人口激增在当地受排挤之后又随着埃及的大军“出了埃
及”、侵入了迦南地。但是，他强调说，亚伯拉罕绝不是一
个人，约瑟绝没有被卖到埃及，以色列人更不会在摩西带领
下出埃及。他说这些话没有真实的证据，只是因为他不信圣
经，他觉得圣经不可靠，所以他就这样说。
他在一处说到：“圣经在涉及到历史和地理事件的地方，可
以说是古代书籍中非常值得宝贵的一个参考书。可惜，由于
狂热的祭司们为了传说、保存一个所谓弥赛亚和上帝拯救的
信息，就在圣经的书写中加入了大量荒诞的事件。这些对犹
太人最重要的信息，恰恰是最荒诞的，不可信的，严重影响
了圣经的可靠性”(意译)。
在这里，我们看到了这些人的特点：因为圣经里有他们无法
相信的信息，他们就说圣经是错的。他们不信圣经，不是因
为考古或科学事实证明了圣经错了，而是因为“没有考古或
科学理论证明圣经的许多记载是真实的。”
注意，这里的“不是因为，而是因为”有一个巨大的差别。
基督徒按圣经的记载传讲着耶稣复活了。不信的人坚持说没
有考古和科学理论可以支持复活的真实。圣经明明记载了有
成百的人亲眼看见了复活的耶稣，新约圣经更是由那些亲自
见过主的人写下来的，但是不信的人说：我不相信，除非我
可以亲眼看见，我绝不相信那些写书的人。
不相信又怎么样呢？前面说过，上帝固然是充足的证据来解
说着自己和他拯救世人的计划以及计划的实施，可是圣经的
底线是宣告式的：上帝这样宣告了，一切要按上帝的宣告来
完成！
这样的底线又成为顺命之子、就是神借耶稣宝血所拯救的一
切义人在世度日所奉行的最高原则。因为这些命题式的底线
乃是一切真实知识的充分又必要的基础，所以上帝的子民就
有可能进入真理，而真理给人带来自由和永生，实现上帝造
人的完美计划。
所以，能不能明白圣经的启示（圣经启示的核心乃是神的儿
子耶稣基督），能不能顺服上帝的旨意，对你十分重要！所
以，无论你是已经“糊里糊涂信了主”的人，还是“不信”
的人，我都要问你一个问题：你还要多少证据才能相信圣经？
对于那些敞开心愿意相信、愿意接受这样一位奇妙美善全能
全权的上帝和他的救恩、却又出于对这位上帝无知而生蔬远
离的人，圣经的启示实在是太奇妙太充分了，它无以伦比的
完美－－历史性的科学性的人文性的属灵的证据和描述－－
实在是令他们完全信服，圣经对他们太美好了！
确实，证据会多到这样一个地步，以致于信徒都不敢再怀疑！
记得多马吗？他一定不信其他人的见证，非要摸到耶稣的伤
处才相信，但耶稣向他显现的时候叫他去摸自己的伤口，他
没有敢摸，他跪拜说：“我的主！我的神！”就是这样，他
仍然是辜负了上帝的恩典。
如果上帝拣选了你，要施恩给你，你一定会听见看见就信的，
你去读圣经，你去听道，你去祷告吧。你需要的一切证据圣
经都会给你，整个世界都会为了这一伟大的目的－－上帝的
恩典要加给你－－来帮助你。
对于那些选择了不信从而陷入了愚昧的泥坑不可自拔的人来
说，圣经绝对没有足够的证据使他们能够相信。他们固然无
法证伪圣经的任何一个描述和记载，但他们坚持说圣经或是
其它也没有证明太多的东西使他们能相信圣经是完全无误的。
他们不仅不能相信圣经完全无误，也不能相信圣经中最核心
的关乎他们在天地间定位和走向的最重要的启示。
对这些人，你也许真的不能帮他们做任何事情，因为神的圣
言－－圣经－－也帮不了他们的忙，反要作定罪他们的铁证，
因为他们选择了愚昧，然后要靠愚昧来找到真理，他们只能
找到谎言，并要亵渎真理。他们在谎言里有一时的得意，因
为他们以为自己聪明，可是他们在谎言中却会感到恐惧，因
为谎言不能给人生命。
http://www.sp.uconn.edu/~ucbsg/wwwboard/spring00/messages/51.ht |
z********o
发帖数: 18304 | 2 按照“圣经”，建巴别塔的时候，全天下的人都说同一种语言，你真的相信吗？
按照“圣经”，这个世界先有地球以及地上的植物/蔬菜/水果，然后才有太阳/月亮以
及宇宙中的亿万星辰，你真的相信吗？
按照“圣经”，恐龙和人在同一天被造，人还曾经管理过恐龙，你真的相信吗？
按照“圣经”，蟋蟀只有四条腿，你真的相信吗？
按照“圣经”，原先狮子老虎所有的走兽以及飞鸟都是吃草的，你真的相信吗？ |
z********o
发帖数: 18304 | 3 按照“圣经”，耶稣吹牛说“信的人”“手按病人，病人就__必__好了”，基督徒们真
的相信耶稣的疯话吗？世界上能不能找出一个“信的人”能够“手按病人，病人就__必
__好了”？？？能“按”好艾滋病吗？
按照“圣经”，耶稣吹牛说“信的人”喝了毒药也“__必__不受害”。基们会引用“圣
经”说：“不可试探你的主”。我的问题是：如果你不小心喝了氰化钾，你真相信你“
必不受害”吗？ |
z********o
发帖数: 18304 | 4
自欺欺人。基督教的“神”是不存在的，这是可以证明的。请思考：
分清两个截然不同的概念：“神”和“基督教的神”
http://www.douban.com/group/topic/8624536/
【在 j*******7 的大作中提到】
: 你还要多少证据才能相信圣经呢？
: ----南乡哥
: 圣经乃是神直接启示给人类的。
: 圣经的核心启示是命题式的。比如说，圣经头七个字说“起
: 初，神创造天地”。就是这样。如果你细看后来的进一步描
: 述，如果你总结人类几千年历史中经历和积累的知识，你就
: 知道神出于他的智慧与恩典，确实在不断地解说和证明着这
: 个命题，但是，出于人永远无法真正明白的实际局限性，神
: 用命题式的启示把底线摆在那里。
: 神要亲自拯救人，也是个命题式的启示：“神爱世人，甚至
|
m*****n
发帖数: 3575 | 5 楼主论证方法：
人无法靠论证来明白真相
所以”神“把真相不加论证的直接陈述
人不相信此陈述，想通过论证来寻求真相，是对”神“的叛逆
所以死后必然要下地狱
或者再缩编版：
任何想靠论证来考验圣经的人都是有罪的，要下地狱的
怎么样，我总结得准不准？ |
j*******7
发帖数: 6300 | 6 错！无论采用何种方法考验（也许还包括不考验）圣经，最后得到错误结论的，要下地
狱的。
【在 m*****n 的大作中提到】
: 楼主论证方法：
: 人无法靠论证来明白真相
: 所以”神“把真相不加论证的直接陈述
: 人不相信此陈述，想通过论证来寻求真相，是对”神“的叛逆
: 所以死后必然要下地狱
: 或者再缩编版：
: 任何想靠论证来考验圣经的人都是有罪的，要下地狱的
: 怎么样，我总结得准不准？
|
L*****s
发帖数: 24744 | 7 believe it or not, don't LOSE yourself... |
l******8
发帖数: 1691 | 8 考验本身就是罪。人不应该质疑神，更不应该徒劳地，妄自尊大地考验神的教义。不然
就和不信神只有一线之隔。只有深信不疑和事奉不绝才能使人得救。
【在 j*******7 的大作中提到】
: 错！无论采用何种方法考验（也许还包括不考验）圣经，最后得到错误结论的，要下地
: 狱的。
|
z********o
发帖数: 18304 | 9
“圣经”“新约”明确要求女基督徒们在教会要“闭口不言”，请问你（或者你老婆）
遵守吗？
“圣经”“新约”明确要求基督徒们生病的时候要请人来抹油/祷告，请问你遵守吗？
【在 l******8 的大作中提到】
: 考验本身就是罪。人不应该质疑神，更不应该徒劳地，妄自尊大地考验神的教义。不然
: 就和不信神只有一线之隔。只有深信不疑和事奉不绝才能使人得救。
|
l******8
发帖数: 1691 | 10 如果信的话，当然要遵守，不然信个屁。
【在 z********o 的大作中提到】
:
: “圣经”“新约”明确要求女基督徒们在教会要“闭口不言”，请问你（或者你老婆）
: 遵守吗？
: “圣经”“新约”明确要求基督徒们生病的时候要请人来抹油/祷告，请问你遵守吗？
|
|
|
b*****d
发帖数: 7166 | 11 只要两个，能手拿毒蛇，能喝毒酒都没事就行了。
【在 j*******7 的大作中提到】
: 你还要多少证据才能相信圣经呢？
: ----南乡哥
: 圣经乃是神直接启示给人类的。
: 圣经的核心启示是命题式的。比如说，圣经头七个字说“起
: 初，神创造天地”。就是这样。如果你细看后来的进一步描
: 述，如果你总结人类几千年历史中经历和积累的知识，你就
: 知道神出于他的智慧与恩典，确实在不断地解说和证明着这
: 个命题，但是，出于人永远无法真正明白的实际局限性，神
: 用命题式的启示把底线摆在那里。
: 神要亲自拯救人，也是个命题式的启示：“神爱世人，甚至
|
d*****y
发帖数: 292 | 12 楼主要多少证据才能不相信所谓“圣经”呢？
【在 j*******7 的大作中提到】
: 你还要多少证据才能相信圣经呢？
: ----南乡哥
: 圣经乃是神直接启示给人类的。
: 圣经的核心启示是命题式的。比如说，圣经头七个字说“起
: 初，神创造天地”。就是这样。如果你细看后来的进一步描
: 述，如果你总结人类几千年历史中经历和积累的知识，你就
: 知道神出于他的智慧与恩典，确实在不断地解说和证明着这
: 个命题，但是，出于人永远无法真正明白的实际局限性，神
: 用命题式的启示把底线摆在那里。
: 神要亲自拯救人，也是个命题式的启示：“神爱世人，甚至
|
z********o
发帖数: 18304 | 13
可是我们看到的事实是：基们基本上都不遵守这些“圣经”“新约”的教导。
【在 l******8 的大作中提到】
: 如果信的话，当然要遵守，不然信个屁。
|
m******t
发帖数: 1171 | 14 不多, 抹油祷告治病.
【在 j*******7 的大作中提到】
: 你还要多少证据才能相信圣经呢？
: ----南乡哥
: 圣经乃是神直接启示给人类的。
: 圣经的核心启示是命题式的。比如说，圣经头七个字说“起
: 初，神创造天地”。就是这样。如果你细看后来的进一步描
: 述，如果你总结人类几千年历史中经历和积累的知识，你就
: 知道神出于他的智慧与恩典，确实在不断地解说和证明着这
: 个命题，但是，出于人永远无法真正明白的实际局限性，神
: 用命题式的启示把底线摆在那里。
: 神要亲自拯救人，也是个命题式的启示：“神爱世人，甚至
|
l*****g
发帖数: 556 | 15 我很想信，在教会泡过几年。一心盼望上帝派个美女让本羔羊迷途知返。
并尊我为master.
但是，上帝没管我。所以我还没信他！
【在 m******t 的大作中提到】
: 不多, 抹油祷告治病.
|
J*******g
发帖数: 8775 | 16 俗话说心诚则灵。要先信才行啊。
【在 l*****g 的大作中提到】
: 我很想信，在教会泡过几年。一心盼望上帝派个美女让本羔羊迷途知返。
: 并尊我为master.
: 但是，上帝没管我。所以我还没信他！
|
z********o
发帖数: 18304 | 17
你在你“信”的死循环里出不来了。如果你的信仰是真理，你应该能解释清楚我对基督
教的批判。例如：
按照“圣经”，耶稣吹牛说“信的人”“手按病人，病人就__必__好了”，基督徒们真
的相信耶稣的疯话吗？世界上能不能找出一个“信的人”能够“手按病人，病人就__必
__好了”？？？能“按”好艾滋病吗？
按照“圣经”，耶稣吹牛说“信的人”喝了毒药也“__必__不受害”。基们会引用“圣
经”说：“不可试探你的主”。我的问题是：如果你不小心喝了氰化钾，你真相信你“
必不受害”吗？
【在 J*******g 的大作中提到】
: 俗话说心诚则灵。要先信才行啊。
|
m******t
发帖数: 1171 | 18 请教: 不能拿蛇, 不能喝毒物, 是不是就是心不诚? 那个大大的"必"字.
【在 J*******g 的大作中提到】
: 俗话说心诚则灵。要先信才行啊。
|
J*******g
发帖数: 8775 | 19 你说呢?
不如您先看看这个
B. the appearances and ascension of Jesus 16:9-20
Many modern interpreters believe Mark ended his Gospel with verse 8. This
seems unlikely to some others since if he did he ended it with an example of
disciples too fearful and amazed to bear witness to the resurrected Jesus.
Throughout this Gospel we have noted many unique features that appeal to
disciples to serve God by bearing bold witness to Jesus, even in spite of
persecution and suffering. They believe the women’s example would hardly be
a good example for Mark to close his Gospel with.
The ending of Mark’s Gospel is one of the major textual problems in the New
Testament. The main reason some interpreters regard verses 9-20 as spurious
is this. The two oldest Greek uncial manuscripts of the New Testament (
fourth century), Codex Sinaiticus (Aleph) and Codex Vaticanus (B), plus many
other old manuscripts, do not contain them. Moreover the writings of some
church fathers reflect no knowledge of these verses. On the other hand,
verses 9-20 do appear in the majority of the old manuscripts, and other
church fathers do refer to them.[498] Some interpreters believe the
vocabulary, style, and content of these verses argue against Mark’s
authorship of them.[499] This has led many modern scholars to conclude that
verses 9-20 were not part of Mark’s original Gospel.[500]; Lane, pp. 591,
601-5; et al.
If they were not part of Mark’s original Gospel, where did they come from,
and are they part of the inspired Word of God or not inspired?
It may be that verses 9-20 were part of Mark’s original Gospel and, for
reasons unknown to us today, they were not included in some ancient copies
of it. Thus these verses are as fully authoritative as the rest of the
Gospel.[501]
Another view is that someone added verses 9-20 to give this Gospel a more
positive ending. He could have done so without divine inspiration, in which
case these verses lack the divine authority that marks the rest of Scripture.
Alternatively someone could have added verses 9-20 under the superintending
influence of the Holy Spirit, in which case these verses have equal
authority with the rest of the Gospel.[502] There are other passages of
Scripture that seem to have been written somewhat later than the body of the
book in which they appear but which the Jews and later the Christians
regarded as inspired. For example, the record of Moses’ death appears at
the end of Deuteronomy, which most conservatives believe Moses wrote (cf.
Deut. 34:5-12). Another example is the references to the town of Dan in the
Book of Genesis, which town did not go by that name until after Moses’ time
. Evidently someone after Moses’ day updated the name of that town. Several
other examples of this nature could be cited.
The view of many evangelicals, including myself, is that even though we may
not be able to prove that verses 9-20 were originally part of Mark’s Gospel
, though they could have been, they appear to have been regarded as inspired
and therefore authoritative early in the history of the church.
There are two other short endings to Mark’s Gospel that follow verse 8 in
some ancient copies, but almost all textual scholars reject these as being
spurious.
1. Three post-resurrection appearances 16:9-18
These three accounts stress the importance of disciples believing what Jesus
had taught, specifically that He would rise from the dead, with increasing
urgency.
Jesus’ appearance to Mary Magdalene 16:9-11 (cf. John 20:11-18)
16:9The NIV has supplied “Jesus.” The Greek text says, “Now after He had
risen.” The antecedent of “He” is obviously Jesus, but the lack of this
antecedent in the immediately preceding context seems to some interpreters
to indicate a major break between verses 8 and 9. Perhaps the writer did not
feel he needed to name Jesus since He is the obvious antecedent.[503]
The writer may have described Mary Magdalene as he did here to explain why
she was at the tomb. Jesus’ had done a great thing for her, and her love
for Him was consequently very great. Perhaps the writer described her as he
did to identify her more precisely since she becomes an important figure
here for the first time in Mark’s Gospel. Mary had returned to the tomb
after she had left it (vv. 1-8). Evidently people could not naturally
perceive Jesus for who He was unless Jesus revealed Himself to them (cf.
Luke 24:16, 31).[504]
16:10-11Mary reported to the disciples that she had seen the risen Christ (
cf. v. 7). While the rest of the Jews rejoiced, celebrating the Passover
season, Jesus’ disciples mourned His death. They would not believe Mary’s
eyewitness testimony. This should encourage other disciples who find that
unbelievers will not believe their witness to the resurrection of Jesus.
Jesus’ appearance to two men 16:12-13 (cf. Luke 24:13-32)
This is a condensed version of Jesus’ appearance on the Emmaus road. The
different (immortal) form in which Jesus appeared accounted in part for the
failure of these men to recognize Him. The writer’s point seems to be the
unbelief of the disciples again. Neither the report of an eyewitness nor a
personal appearance opened these men’s eyes. God had to do that
supernaturally, and He still does.
Jesus’ appearance to the Eleven 16:14-18 (cf. Luke 24:36-43; John 20:19-23)
The writer said that Jesus appeared to the Eleven on this occasion. However,
John qualified that statement by explaining that Thomas was absent (John 20
:24). The writer was speaking of the Eleven as a group.
16:14This event evidently happened on Easter Sunday evening. This is the
most severe rebuke that Jesus ever gave His disciples that the Gospels
record. They had not only disbelieved the reports of His resurrection, but
they had also hardened their hearts against the possibility of His
resurrection. The disciples’ own unbelief would help them understand and
appreciate the unbelief of many with whom they would share the gospel as
eyewitnesses.
“The Apostles may have been allowed to hear of the Resurrection before
seeing the risen Christ in order that they might know from personal
experience what it was to have to depend upon the testimony of others, as
would be the case with their converts.”[505]
16:15The giving of the Great Commission on this occasion seems to have
preceded the giving of it that Matthew recorded (Matt. 28:19-20). The
account in the second Gospel stresses the universal scope of the disciples’
responsibility (cf. 14:9). “All” in “all the world” is an especially
strong form of the Greek word for “all,” namely, hapanta. Every part of
the world needs the gospel.
16:16This is a verse that some people believe teaches the necessity of water
baptism for salvation. However Christian baptism elsewhere in the New
Testament is always an outward confession of belief in Jesus Christ. This
verse also regards baptism as such. The second part of the verse clearly
teaches that unbelief results in condemnation (cf. 9:43-48), not unbelief
and failure to undergo baptism. In the first part of the verse, one article
governs both participles: has believed and has been baptized (NASB) or
believes and is baptized (NIV). This indicates the close relationship
between believing and being baptized. However they are not inseparable (cf.
Rom. 3:21-28; 1 Cor. 1:17; Eph. 2:8-9). Baptism is not a condition for
salvation, but it is an important step of obedience for a believing disciple.
16:17-18These verses also support the primary importance of believing. Those
who believe, not just the Eleven, would continue to perform supernatural
acts. Throughout Scripture such “signs” always signified that something of
supernatural origin was happening, and they authenticated the message that
the witness bore (cf. v. 20).
“The signs authenticated the faith the early believers proclaimed, not the
personal faith that any one of them exercised.”[506]
The Twelve had already cast out demons and healed people in Jesus’ name (6:
7, 12-13). They would continue to have these abilities (cf. Acts 5:16; 8:7;
16:18; 19:12; 28:8). This is the only reference to the disciples speaking in
tongues (i.e., languages) in the Gospels (cf. Acts 2:4; 10:46; 19:6; 1 Cor.
12:10, 28, 30; 13:1; 14:2, 18-19). There is no textual basis for
distinguishing the unlearned languages spoken in Acts from the gibberish
that some claim the epistles refer to. Tongues in the New Testament were
evidently always languages.[507] Immunity from the bite of poisonous snakes
was another privilege the disciples would enjoy (cf. Acts 28:3-6). There are
no examples of disciples drinking something deadly and surviving in the
Book of Acts.
Jesus did not say how long the disciples would be able to do these things.
Previous periods of miracle-working had all been fairly short (cf. Exod. 7—
14; 1 Kings 17—2 Kings 10). Therefore that is what the disciples could
expect (cf. 1 Cor. 13:8). Church history has confirmed that the period of
miracle-working that existed in the first century passed away about the same
time as the completion of the New Testament canon (cf. 2 Cor. 12:12; Heb. 2
:3-4). Some Christians claim these promises are valid today, for example the
snake-handling and poison-drinking sects of Appalachia. However these were
mainly promises of divine protection when the disciples’ persecutors would
compel them to do these things.
God still sometimes convinces people of the truth of the gospel or confirms
the truth of His Word to people with supernatural experiences. Nevertheless
these are not the same experiences as what Jesus promised here. Some of the
early Christians could perform miracles whenever they wanted to do so in God
’s will (e.g., Acts 3:6; 16:18). That is not the case today, though God
still performs miracles today.
2. Jesus’ ascension 16:19-20 (cf. Luke 24:50-53; Acts 1:9-12)
16:19This event happened 40 days after the appearances that the writer just
recorded (cf. Acts 1:3). He narrated the ascension and session of Jesus
simply. The title “Lord Jesus” occurs only here and in Luke 24:3 in the
Gospels. Jesus of Nazareth became Lord to His disciples, in the sense of
sovereign master, following His resurrection. He was that always, but the
Resurrection taught the disciples that that is what He was.
Jesus had predicted His ascension in veiled terms (14:7). The disciples
witnessed this. They did not witness His seating in heaven. The Old
Testament anticipated Messiah’s seating in heaven before His return to
reign (Ps. 110:1). The disciples learned that that session would occur
between Jesus’ two advents, not before His first advent (cf. Acts 2:33-35;
7:56). Jesus’ present seated position at the Father’s right hand pictures
His finished work on earth for the time being and His authority as the
executor of God’s will now. Jesus’ present rule over the church from His
Father’s right hand in heaven is not the same as His future rule over the
Davidic kingdom from David’s throne on earth.[508]
16:20However, Jesus’ work on earth also continued through His disciples. It
was a continuation of Jesus’ work on earth in a real sense because He
continued to work with them and confirmed their preaching with signs (cf.
Acts 1:1-2). These first disciples provided a positive example for all
succeeding generations of disciples to follow. Thus the Gospel ends on a
positive note.
This task of evangelizing continued in Rome among the disciples who first
received this Gospel. This account of the good news about Jesus Christ (1:1)
would have been a particular encouragement to those disciples. They faced
the choice of whether to take a public stand as Christians and suffer the
loss of real estate, personal property, employment, and even their lives, or
to lay low. They had to offer a pinch of incense in worship of “divine”
Caesar as Roman citizens. Doing so compromised their exclusive commitment to
Jesus as Lord. To fail to worship Caesar cost them dearly. This Gospel is
particularly helpful for disciples who face similar challenges in their own
time and place in history.
Wiersbe pointed out that the Gospel of Mark parallels Paul’s great servant
passage in Philippians 2. Jesus came as a servant (Mark 1—13; Phil. 2:1-7),
He died on a cross (Mark 14—15; Phil. 2:8), and God exalted Him to glory (
Mark 16; Phil. 2:9). Both Mark and Paul stressed the need for Jesus’
disciples to carry the gospel to all nations (Mark 16:15-16; Phil 2:10-11).
And both of them gave assurance that God is at work in and through us (Mark
16:19-20; Phil. 2:12-13).[509]
【在 m******t 的大作中提到】
: 请教: 不能拿蛇, 不能喝毒物, 是不是就是心不诚? 那个大大的"必"字.
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l******8
发帖数: 1691 | 20 所以我在教育他们信教要如何正确地信啊。现在有大量的文盲伪教徒连自己的教信些什
么东西都搞不清楚。信得正宗一点好歹看着还可爱一点。
【在 z********o 的大作中提到】
:
: 你在你“信”的死循环里出不来了。如果你的信仰是真理，你应该能解释清楚我对基督
: 教的批判。例如：
: 按照“圣经”，耶稣吹牛说“信的人”“手按病人，病人就__必__好了”，基督徒们真
: 的相信耶稣的疯话吗？世界上能不能找出一个“信的人”能够“手按病人，病人就__必
: __好了”？？？能“按”好艾滋病吗？
: 按照“圣经”，耶稣吹牛说“信的人”喝了毒药也“__必__不受害”。基们会引用“圣
: 经”说：“不可试探你的主”。我的问题是：如果你不小心喝了氰化钾，你真相信你“
: 必不受害”吗？
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z********o
发帖数: 18304 | 21
你引用的东西讲了几个“view”，到底哪一个“view”是对的啊？
【在 J*******g 的大作中提到】
: 你说呢?
: 不如您先看看这个
: B. the appearances and ascension of Jesus 16:9-20
: Many modern interpreters believe Mark ended his Gospel with verse 8. This
: seems unlikely to some others since if he did he ended it with an example of
: disciples too fearful and amazed to bear witness to the resurrected Jesus.
: Throughout this Gospel we have noted many unique features that appeal to
: disciples to serve God by bearing bold witness to Jesus, even in spite of
: persecution and suffering. They believe the women’s example would hardly be
: a good example for Mark to close his Gospel with.
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m****h
发帖数: 1672 | |
z********o
发帖数: 18304 | 23
先请你说说，到底哪一个“view”是对的啊？
【在 m****h 的大作中提到】
: 有任何一个view就逻辑上足够。
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