2008年11月7日 星期五

Introduction

INTRODUCTION

WHAT SHOULD BE THE GOAL OR PURPOSE IN TAKING THESE COURSES OF STUDY?

These courses are designed to give you the opportunity to come to know the Savior in an intimate, personal, and powerful way. Your goal upon completing these two courses should be to be able to proclaim, as did Peter, “Thou art the Christ, the Son of the living God.” (Matthew 16:16.) Jesus’ disciples knew the way in which such a fervent testimony could be attained. It was John the Beloved who testified from the depth of his soul, “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true. . . .” (1 John 5:20.) You too can come to know him that is true.

How May I Most Effectively Accomplish This Goal?

It was the Savior who said, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35.) Each lesson is designed to bring you closer to the Savior, that you might partake of the bread of life and be filled spiritually. Each lesson has a designated reading assignment from the New Testament. This will constitute the core of your study and should be read carefully with each lesson. If you do this, you will have read the entire New Testament by the time you finish these courses. (Note: For students in regular institute or Church college classes, the New Testament study is divided into two semester or three quarter classes. But for those students in individual study areas, the study of the New Testament constitutes one year’s study.)

Combined with sincere prayer, scripture study can become the source of personal revelation and an avenue to increased spiritual power in your daily life.

Why a Student Manual?

Some portions of the Gospels and the writings and letters of the early apostles are not easily understood by the student of today. What Peter said of some of Paul’s writings—that there are “some things hard to be understood” (2 Peter 3:16)—may also be applied to other writings in the New Testament. Corrupted texts, archaic language, and our lack of understanding of the doctrinal, historical, or geographical setting are a few reasons for some difficulty in reading and comprehending the New Testament. For these reasons, this student manual was organized. It should assist you by providing the following:

  1. Background material to help you understand the Greek, Roman, and Jewish world in which Jesus taught and from which the early church emerged.
  2. Background information about key New Testament personalities as well as contemporary Roman and Jewish rulers.
  3. Background information for each book of the New Testament.
  4. Interpretive commentary on the more important passages as well as on some difficult passages.
  5. A map section which helps to identify key places and which charts the journeys of Jesus and the apostle Paul.
  6. A time line which shows either approximate or specific dates of the events being studied.

How the Manual Is Organized

The fifty-six lessons in the manual are divided in such a manner as to correlate with the probable chronological order of the New Testament as given in the “reading blocks.” Each of the lessons has been grouped into a section. There are twelve sections in this manual, each covering a specific period in the life of the Savior and the apostles. The section overview will provide specific information that will help you in your study of the lessons that follow. Sections 1 through 6 cover the life and teachings of Jesus (Religion 211), and sections 7 through 12 cover the ministry of the apostles (Religion 212.)

The manual is not designed to be a substitute for your reading of the New Testament; rather, it is only a guide to help you organize and get the most from your study of the scriptural passages. The following outline of the format used in each lesson indicates this purpose:

  1. A theme, drawn from each particular reading block.
  2. A short introductory section which sets the stage for the scriptures you will read.
  3. The reading block assignment, which includes a map and a time line.
  4. An interpretive commentary section. This contains commentary (primarily from Church leaders) that will help you with particularly difficult passages.
  5. A “Points to Ponder” section calls your attention to some of the major doctrinal themes of that part of the New Testament and gives you the opportunity to thoughtfully consider how they can be applied in your life today.

Also, you will find items in the map section (found in the middle of the manual and also in the appendix section at the end of the manual) that will aid you in your studies.

How to Use Your Student Manual

The basic text for the course is the New Testament. This student manual is not designed to replace your reading of the scriptures, nor can it be a substitute for the inspired guidance of the Holy Ghost as you seek that guidance in humble prayer. Here are some suggestions on how the student manual may be most profitably used:

  1. In each chapter you are given a reading assignment. The number of chapters you are asked to read for each class period may vary according to your instructor’s wishes and whether you are studying on the semester, quarter, or individual study systems. Whatever system you are in, you should be able to complete the reading of the New Testament in the chronological order in which the gospel message and the letters unfold, if you conscientiously fulfill your reading assignments.
  2. Study the background information pertaining to key personalities and the book being considered before reading the New Testament text, and you will find you can better understand the scriptures as you read them.
  3. Read the commentary on those passages that are difficult to understand.
  4. Consult the map section in order to locate various places mentioned in the Gospel or the epistles which follow. Compare these biblical sites with the present-day locations.

WHICH VERSION OF THE BIBLE SHOULD I USE?

There are a large number of Bible translations now in existence. The translation recommended for Latter-day Saints has been clarified many times by the Church leaders. The following are examples of such counsel:

“. . . none of these [other] translations surpasses the King James version of the English Bible in beauty of language and spiritual connotation, and probably in faithful adherence to the text available to translators. It is this version which is used by the Church of Jesus Christ of Latter-Day Saints in all of its official work both at home and abroad. The literature of the Church refers invariably to the King James’ translation. Other translations are used by the Church only to help explain obscure passages in the authorized version.” (Widtsoe, Evidences and Reconciliations, p. 120.)

“This King James or Authorized Version, ‘as far as it is translated correctly,’ has been the version accepted by this Church since it was organized.” (J. Reuben Clark, Jr., in CR, Apr. 1954, p. 38.)

“The Official Bible of our Church is the King James version.” (Editorial, Church News, 14 Nov. 1970, p. 16.)

This does not mean that the King James Version is a perfect translation. Elder James E. Talmage gave a reason for this when he wrote the following:

“There will be, there can be, no absolutely reliable translation . . . unless it be effected through the gift of translation, as one of the endowments of the Holy Ghost. The translator must have the spirit of the prophet if he would render in another tongue the prophet’s words; and human wisdom alone leads not to that possession.” (Talmage, The Articles of Faith, p. 237.)

Such an effort—to translate the Bible scriptures by the power of the Holy Ghost—was begun by the Prophet Joseph Smith under the direction of, and at the command of the Lord. (See D&C 45:60, 61; 93:53.) The following is instructive information concerning the status of the Inspired Version in the Church today:

“The Inspired Version [as it is called by its publishers] does not supplant the King James Version as the official church version of the Bible, but the explanations and changes made by the Prophet Joseph Smith provide enlightenment and useful commentary on many biblical passages.

“Part of the explanations and changes made by the Prophet Joseph Smith were finally approved before his death; and some of these have been cited in current church instructional materials or may be cited in future church instructional materials.

“Accordingly, these cited portions of the Inspired Version may be used by church writers and teachers, along with the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, in connection with Biblical interpretations, applying always the divine injunction that ‘whoso is enlightened by the Spirit shall obtain benefit therefrom.’” (D&C 91:5)

“When the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price offer information relative to biblical interpretation, these should be given preference in writing and teaching. But when these sources of latter-day revelation do not provide significant information which is available in the Inspired Version, then this version may be used.” (Editorial, Church News, 7 Dec. 1974, p. 16.)

References from the Inspired Version are used throughout this manual for clarification of particularly vague or faulty passages of the King James Version.

How May You Most Profitably Study This Course?

Read these passages of scripture and consider their significance to your personal study:

JOHN 7:16, 17

This passage “is a key that unlocks the door to knowledge of our eternal existence. If men will follow that instruction, they will know the truth, and they will realize that Jesus Christ is indeed the Son of God and the Redeemer of the world; that he arose from the dead and on the third day after his resurrection appeared to his disciples.” (Smith, Doctrines of Salvation, 1:295.)

1 JOHN 2:3–5

“. . . these passages of scripture, I say, form a key by which the mysteries of eternal life are unlocked. . . .

“. . . We may all know the truth; we are not helpless. The Lord has made it possible for every man to know the truth by the observance of these laws, and through the guidance of the Holy Spirit. . . .” (Smith, Doctrines of Salvation, 1:295–96.)

2 TIMOTHY 2:15

In this passage you will find two reasons for your study: (1) to show yourself approved unto God (not merely to fulfill a credit), and (2) to become a student of the scriptures who can know and use the word of truth.

With these scriptures in mind, your study can be profitable to you.

  1. Make the scriptures your main study in this course, using the manual as a supplement.
  2. Combine your study with sincere and frequent prayer.
  3. Strive to keep the commandments of God.

May you enjoy the personal blessings that always accompany prayerful study and obedience to the Lord’s commandments.

1
“I AM THE WAY”

THEME

“‘How can we know the way?’ asked Thomas, as he sat with his fellow apostles and their Lord at the table after the supper on the memorable night of the betrayal; and Christ’s divine answer was: ‘I am the way, the truth, and the life. . . .’ (John 14:5–6.) And so he is! He is the source of our comfort, the inspiration of our life, the author of our salvation. If we want to know our relationship to God, we go to Jesus Christ. If we would know the truth of the immortality of the soul, we have it exemplified in the Savior’s resurrection.

“If we desire to learn the ideal life to lead among our fellowmen, we can find a perfect example in the life of Jesus. Whatsoever our noble desires, our lofty aspirations, our ideals in any phase of life, we can look to Christ and find perfection. So, in seeking a standard for moral manhood, we need only to go to the Man of Nazareth and in him find embodied all virtues that go to make the perfect man.” (David O. McKay in CR, Apr. 1968, pp. 6–7.)

(1-1) Introduction

This course will assist you personally to draw closer to the Savior of the world, the Lord Jesus Christ. It is hoped that you will gain a greater testimony and awareness of him as a living, personal Redeemer, and that you will feel more determined than ever to serve him and to partake of his great infinite atonement. Though a lofty goal, it is certainly within your reach. You can have a rich and spiritual experience if you will make this study a spiritual as well as an academic endeavor.

(1-2) How May This Goal Be Most Effectively Attained?

First, remember that the four Gospels are the basic text for the course. It will therefore be vital for you to read the scriptures in connection with the manual. Each lesson has a designated “reading block” assignment taken from Matthew, Mark, Luke, and John. These constitute the core of the course.

If you will read the entire reading block assigned for each lesson, you will have read all of the four Gospels (Matthew, Mark, Luke, and John) by the time you finish the course. The passages designated are arranged in chronological order (insofar as it is known), and they do not always follow the sequence found in the New Testament. The unfolding drama of the mortal life of the Master will be more readily apparent to you as you read of it in its chronological sequence.

Second, along with reading the scriptures and studying in the manual, remember the importance of personal prayer and of living in such a way as to merit the inspiration of the Lord as you study.

Elder Ezra Taft Benson has said:

“To learn of Christ necessitates the study of the scriptures and the testimonies of those who know him. We come to know him through prayer and the inspiration and revelation that God has promised to those who keep his commandments.” (CR, Oct. 1972, p. 53.)

(1-3) The Four Gospels

In this course you will be studying the Gospels, or, as they are titled in the Inspired Version (compare D&C 88:141), the “Testimonies” of Matthew, Mark, Luke, and John. Rather than reading each of them through one at a time, you will find that the reading block assignments largely blend the four Gospels into a chronological arrangement (this is called a “gospel harmony”), drawing on all four of the accounts.

Each of these inspired writers bears his own unique witness concerning the gospel of Jesus Christ as well as a testimony of the Master himself, but it is for the same ultimate purpose. For example, note the words of John: “. . . These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name.” (John 20:31. Italics added.) While there is much in common in all four gospel accounts, each writer includes material not found in the others, and each bears his witness of the Savior in a slightly different way. Matthew, Mark, and Luke are very similar in their approach, although each seems to have written to a particular group of people, and thus are called the “Synoptic” gospels. (The word synoptic comes from the Greek word meaning “from the same view.”) John’s materials and viewpoint differ more notably, but nevertheless still contain much of the same historical information as the other three.

(1-4) The Gospel of Matthew

Matthew’s gospel is characterized by a heavy emphasis on how the life of Jesus fulfilled Old Testament prophecy and includes many important discourses of the Master, such as the Sermon on the Mount (Matthew 5–7), a discourse on the parables of the kingdom (Matthew 13), and a long discourse critical of the scribes and Pharisees (Matthew 23). Matthew graphically portrays Jesus as the king and judge of Israel and one who teaches with great power and authority. His gospel would have particular power for Jewish readers.

(1-5) The Gospel of Mark

Mark’s is the shortest gospel and presents a picture of Jesus that is moving, full of action, and stresses the miraculous power of the Master. Because of this dynamic portrait, many scholars have thought Mark was writing with Roman readers in mind. Mark seems to have been closely associated with Peter after the death of the Savior, and many see influences of Peter’s narratives in Mark’s writing.

(1-6) The Gospel of Luke

Because of his highly polished Greek, and the compassionate picture of the Savior Luke portrays for us, many have thought he wrote to the Greeks of the ancient world. Luke’s gospel is characterized by an emphasis on forgiveness and love, pointing out through parables unique to his gospel (such as the Prodigal Son) that the sinner can find rest and peace in Jesus. Luke also gives important insights into the role women played during the ministry and life of Jesus. He alone tells of the visit of the angel to Zacharias and of Elisabeth, the mother of John the Baptist; he alone tells of the journey of Mary and Joseph to Bethlehem and of the actual birth of Jesus.

(1-7) The Gospel of John

While John’s gospel gives us a more intimate picture of the Master, emphasizing his relationship to the Father, his associations with the Twelve, and so on, John’s purpose seems to have been more to bear witness of Jesus as the Christ rather than to chronicle in some detail the places and events of his ministry. From his writings come a powerful witness of Jesus as the Son of God, of Jesus as the Messiah, of Jesus as the Good Shepherd, of Jesus as the Way, the Truth, and the Life, and of Jesus as the Resurrection and the Life.

(1-8) A Historical Preface to Your Study of the New Testament

For a more extensive study of the historical background relating to the Palestine of Jesus’ time, you may find many fine commentaries and histories in your public and university libraries.

For our purpose, we shall here give a brief overview of conditions covering about four hundred years between the time of Malachi and the ministry of the Master. The land of Palestine, often called the Holy Land, was anciently given to Abraham by the Lord as an inheritance for him and his posterity through Isaac and Jacob on condition of their faithfully serving the Lord as a peculiar and covenant people.

However, strife and apostasy brought about a scattering of the house of Israel, and ten of the tribes were carried away captive into the north countries (about 722 B.C.). Also, the Jews were carried into Babylon in 587 B.C., with some returning about 530 B.C. At the time of Malachi’s writing (ca. 400 B.C.), only a remnant of the house of Israel remained in the land of Canaan—primarily the tribe of Judah, surrounded by gentile tribes and a scattering of apostate Hebrews. This point in history finds the people of promise living under the quasi-tolerant rule of the Medo-Persian empire.

Some hundred years later, a new power came on the scene: Alexander, son and successor of Philip, king of Macedonia, continued his father’s welding of the Greek city-states and with his armies successfully subjected the Persians, Syrians, Egyptians, Babylonians, and others, creating a new empire in that portion of the world where most of the action of the New Testament took place. The Jews now found themselves under a new master. The more faithful Jews were generally indignant at the alteration of their life-style by an encroaching gentile society.

With the death of Alexander, who left no heir, the empire was partitioned among his generals, with Ptolemy as ruler of Egypt and southern Syria, and Antigonus claiming the greater portion of northern Syria and west Babylonia. Seleucus I defeated Antigonus, and a struggle began for control of the strategically situated Palestine, placing the Jews in the tenuous position of being subject first to one of these powers and then to the other.

Not only did the Jews suffer under this condition of political turmoil, but there was considerable disunity among themselves, some attempting to assuage their uncomfortable position by fully partaking of the very popular Greek culture, while others sought as zealously to retain their peculiarity and isolation at whatever cost. The result was a riven Jewry.

A century after the death of Alexander (ca. 200 B.C.), Syria was firmly in control of Palestine. Antiochus IV (Epiphanes), perhaps disgruntled by his inability to defeat Egypt, returned to Jerusalem with a determination to subject the Jews to the religious practices of his kingdom. Judaism was completely proscribed. The possession or reading of the Torah was made punishable by death; observance of the Sabbath and circumcision were forbidden; Jerusalem’s walls were destroyed and thousands of her inhabitants slain, while other thousands were sold as slaves. The temple was plundered and converted into an Olympian shrine, with an image of Zeus placed upon the altar and a pig sacrificed in honor of the false god. These atrocities along with other outrages were calculated to embarrass the Jews, profane their religion, and discourage their observance of the Jewish law.

Yet the Lord had not forgotten his covenant people. In a miraculous manner the Jews and their religion survived. The abhorrent circumstances created by their oppressors were largely responsible for the rise of the Maccabees, a Jewish family providing a leadership to the people which successfully expelled the Syrians. The Jews then enjoyed a semblance of independence for about one hundred years (166 B.C.–63 B.C.). The Hellenizing pressure of the Syrians seems to have consolidated the Jews into a resistant group capable of preserving their identity among the nations into which they were scattered.

As the Maccabeean leadership degenerated into a corrupt political entity, Palestine, through political intrigue, was again subjected to a gentile empire—Rome—whose tyranny soon began to settle upon the Jewish state through the appointment of ambitious and ruthless men. Herod the Great, successor to his father, Antipater, was an Idumean of gentile lineage and exerted strong leadership. He preserved his leadership often at the expense of the lives of many, including a wife and some of his children. It was he who ordered the massacre of Jewish children in Bethlehem shortly after the birth of the Savior.

Following the death of Herod the Great, his Palestinian dominion was divided into three parts. At the time of Jesus’ ministry, these areas were governed by the following men:

  1. Herod Philip (Ituraea and areas northeast of Galilee). He was a son of Herod the Great and was a rather tolerant ruler.
  2. Pontius Pilate, the Roman procurator (Judea, Samaria, and Idumea). We read of him in connection with the trial of Jesus.
  3. Herod Antipas (Galilee and Perea). He was also a son of Herod the Great, and is mentioned in the New Testament in connection with the trial of Jesus. Prior to that he had been responsible for the imprisonment and execution of John the Baptist.

The events of this period do much to explain the need that many of the Jews felt for the appearance of the predicted Messiah. They could foresee no hope for national dignity other than in a spectacular, political salvation at the hands of a mighty Savior.

As we shall see in this course, Jesus came to them offering something much more glorious than a national salvation. An unspeakable happiness and peace might have entered the heart of every Jew. Then they might have participated and rejoiced in the establishment of the kingdom of God on earth!


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