| 591. Там же 5 (С. 114). 592. Там же 39 (С. 119). 593. Монах. 594. Исихий. О трезвении и молитве 149 (С. 136). 595. Тамже 168 (С. 139). 596. Там же 170 (С. 139). Ср.: Григорий Богослов. Слово 27, 4 (SC 250, 80: «Вспоминать о Боге нужно чаще, чем дышать»). 597. Исихий. О трезвении и молитве 20 (С. 116). 598. Там же 62 (С. 122). 599. Там же 21 (С. 116). Ср. также главы 26, 42. 600. Там же 28 (С. 117). 601. Тамже46(С. 120—121). Та же тема в главах 88, 98, 137, 143, 153, 174 и др. 602. Там же 47 (С. 121). 603. Там же 142 (С. 134). 604. Там же 7 (С. 114). 605. Там же 91 (С. 126). 606. Там же 97 (С. 127). 609. Ср.: Мейендорф Иоанн, протопресвитер. Святой Григорий Палама и православная мистика. В кн.: Мейепдорф Иоанн, протопресвитер. История Церкви и восточно–христианская мистика. М, 2000. С. 286. 610. Исихий. О трезвении и молитве 152 (см. цитату выше). 611. Характерно, что в эту же эпоху на Западе складывается культ имени Иисусоыва, заметно отличающийся от византийского. Этот культ, закрепленный специальным декретом 2–го Лионского собора (1274), нашел отражение в латинской литургии, а также в многочисленных средневековых богословских трактатах, посвященных имени Иисусову. Многовековому развитию культа имени Иисусова подвел итог знаменитый трактат испанского мистика XVI века Луиса де Леона «Имена Христа» (см.: Louis de Leon. Los Nombres de Cristo. Des Noms de JesusChrist dans la Sainte Ecriture. Traduite par Г Abbe V. Postel. ParisLyon, 1862). Подробнее о средневековом культе имени Иисусова и о почитании так называемой священной триграммы (IHS) см. в: Noye I. Jesus (Norn de). — Dictionnaire de spiritualite VIII. Paris, 1974. Cols. 1114—1126. См. также: Biasiotto P. R. History of the Development of the Devotion to the Holy Name. New York, 1943; Metcalfe J. The Name of Jesus. Tylers Green, 1988; Repges W. Die Namen Christi in der Literatur der Patristik und des Mittelalters. — Trierer Theologische Zeitschrift 73. 1964. S. 161—177; RuckSchroder A. Der Name Gottes und der Name Jesu. Neukirchener, 1999; Sabourin L. Les noms et titres de Jesus. BrugesParis, 1963; Sabourin L. The Names and Titles of Jesus: Themes of Biblical Theology. New York, 1967; Taylor V. The Names of Jesus. London, 1954. |
| оригинале: «с дыханием ноздрей твоих». 588 Исихий. О трезвении и молитве 189 (С. 142). Ср.: [Псевдо-]Евагрий. Главы 189 (PG40, 1276 С). 589 Ср.: Иоанн Синайский. Лествица 21,7 (см. цитату выше). 590 Исихий. О трезвении и молитве 100 (С. 127—128). 591 Там же 5 (С. 114). 592 Там же 39 (С. 119). 593 Монах. 594 Исихий. О трезвении и молитве 149 (С. 136). 595 Тамже 168 (С. 139). 596 Там же 170 (С. 139). Ср.: Григорий Богослов. Слово 27, 4 (SC 250, 80: «Вспоминать о Боге нужно чаще, чем дышать»). 597 Исихий. О трезвении и молитве 20 (С. 116). 598 Там же 62 (С. 122). 599 Там же 21 (С. 116). Ср. также главы 26, 42. 600 Там же 28 (С. 117). 601 Тамже46(С. 120—121). Та же тема в главах 88, 98, 137, 143, 153, 174 и др. 602 Там же 47 (С. 121). 603 Там же 142 (С. 134). 604 Там же 7 (С. 114). 605 Там же 91 (С. 126). 606 Там же 97 (С. 127). 607 608 609 Ср.: Мейендорф Иоанн, протопресвитер. Святой Григорий Палама и православная мистика. В кн.: Мейепдорф Иоанн, протопресвитер. История Церкви и восточно–христианская мистика. М, 2000. С. 286. 610 Исихий. О трезвении и молитве 152 (см. цитату выше). 611 Характерно, что в эту же эпоху на Западе складывается культ имени Иисусоыва, заметно отличающийся от византийского. Этот культ, закрепленный специальным декретом 2–го Лионского собора (1274), нашел отражение в латинской литургии, а также в многочисленных средневековых богословских трактатах, посвященных имени Иисусову. Многовековому развитию культа имени Иисусова подвел итог знаменитый трактат испанского мистика XVI века Луиса де Леона «Имена Христа» (см.: Louis de Leon. Los Nombres de Cristo. Des Noms de Jesus-Christ dans la Sainte Ecriture. Traduite par Г Abbe V. Postel. Paris-Lyon, 1862). Подробнее о средневековом культе имени Иисусова и о почитании так называемой священной триграммы (IHS) см. в: Noye I. Jesus (Norn de). — Dictionnaire de spiritualite VIII. Paris, 1974. Cols. 1114—1126. См. также: Biasiotto P. R. History of the Development of the Devotion to the Holy Name. New York, 1943; Metcalfe J. |
| Jesus, Eternal God! Jesus, King of Kings! Jesus, Lord of Lords! Jesus, Judge of the living and the dead! Jesus, Hope of the hopeless! Jesus, Comforter of the mournful! Jesus, Glory of the poor! Jesus, condemn me not according to my deeds! Jesus, cleanse me according to Thy mercy! Jesus, take from me despondency! Jesus, enlighten the thoughts of my heart! Jesus, make me ever mindful of death! Jesus, Son of God, have mercy on me! Kontakion 10 Wishing to save the world, O Sunrise of the East, Thou didst come to the dark Occident of our nature, and didst humble Thyself even to the point of death. Therefore Thy Name is exalted above every name, and from all the tribes of heaven and earth, Thou dost hear: Alleluia! Ekos 10 King Eternal, Comforter, true Christ! Cleanse us from every stain as Thou didst cleanse the Ten Lepers, and heal us as Thou didst heal the greedy soul of Zacchaeus the publican, that we may cry to Thee with compunction and say: Jesus, Treasury Incorruptible! Jesus, Unfailing Wealth! Jesus, Strong Food! Jesus, Inexhaustible Drink! Jesus, Garment of the poor! Jesus, Defender of widows! Jesus, Protector of orphans! Jesus, Helper of toilers! Jesus, Guide of pilgrims! Jesus, Pilot of voyagers! Jesus, Calmer of tempests! Jesus, God, raise me who am fallen! Jesus, Son of God, have mercy on me! Kontakion 11 Tenderest songs I, though unworthy, offer to Thee, and like the woman of Canaan, I cry to Thee: O Jesus, have mercy on me! For it is not my daughter, but my flesh violently possessed with passions and burning with fury. So grant healing to me who cry to Thee: Alleluia! Ekos 11 Having previously persecuted Thee Who art the Light that enlighteneth them that are in the darkness of ignorance, Paul experienced the power of the voice of divine enlightenment, and understood the swiftness of the soul’s conversion to God. Likewise, enlighten the dark eye of my soul, as I cry: Jesus, my most mighty King! Jesus, my most powerful God! Jesus, mine Immortal Lord! Jesus, my most glorious Creator! |
| Desiring to unveil the mystery hidden from the ages, Thou wast led as a sheep to the slaughter, O Jesus, and as a lamb before its shearer. But as God Thou didst rise from the dead and didst ascend with glory to Heaven, and along with Thyself Thou didst raise us who cry: Alleluia! Ekos 7 The Creator hath shown us a marvelous Creature, Who took flesh without seed from a Virgin, rose from the tomb without breaking the seal, and entered bodily the Apostles’ room when the doors were shut. Therefore, marvelling at this we sing: Jesus, Uncontainable Word! Jesus, Inscrutable Intelligence! Jesus, Incomprehensible Power! Jesus, Inconceivable Wisdom! Jesus, Undepictable Deity! Jesus, Boundless Dominion! Jesus, Invincible Kingdom! Jesus, Unending Sovereignty! Jesus, Supreme Strength! Jesus, Eternal Power! Jesus, my Creator, have compassion on me! Jesus, my Saviour, save me! Jesus, Son of God, have mercy on me! Kontakion 8 Seeing God wondrously incarnate, let us shun the vain world and set our mind on things divine; for God descended to earth to raise to heaven us who cry to Him: Alleluia! Ekos 8 Being both below and above, Thou didst never falter, O Thou immeasurable One, when Thou didst voluntarily suffer for us, and by Thy death our death didst put to death, and by Thy Resurrection didst grant life to those who sing: Jesus, Sweetness of the heart! Jesus, Strength of the body! Jesus, Purity of the soul! Jesus, Brightness of the mind! Jesus, Gladness of the conscience! Jesus, Sure Hope! Jesus, Memory Eternal! Jesus, High Praise! Jesus, my most exalted Glory! Jesus, my Desire, reject me not! Jesus, my Shepherd, recover me! Jesus, my Saviour, save me! Jesus, Son of God, have mercy on me! Kontakion 9 The Angelic Hosts in Heaven glorify unceasingly Thy most holy Name, O Jesus, crying, Holy, Holy, Holy! But we sinners on earth, with our frail voices cry: Alleluia! Ekos 9 We see most eloquent orators voiceless as fish when they must speak of Thee, O Jesus our Saviour. For it is beyond their power to tell how Thou art both perfect man and immutable God at the same time. But we, marvelling at this Mystery, cry faithfully : |
| The title «Spirit of truth» is undoubtedly particularly relevant to the Farewell Discourses because of the earlier identification of Jesus as the truth (14:6). 8720 This again binds the Spirit to Jesus. 4. Coming and Staying (John 14:15–20) If the disciples keep Jesus» commandments (14:15), especially loving one another to the death (13:34–35), he will send them another Advocate to minister for them in his stead (14:16–17). Thus, when Jesus comes to them after the resurrection to give them resurrection life (14:18–19), he will in some sense remain with them–indeed, in them (14:20). Although John presupposes that his audience knows of Jesus» ascension (20:17), like Matthew he does not narrate it because, as in Matthew, Jesus in some sense remains among his people (Matt 28:20). Those who love Jesus keep his commandments (14:15, 21; cf. 21:15); those who keep his commandments will abide more securely in his love (14:21; 15:10). What Jesus describes here is not a formula–it is far too circular for that–but the pattern for a developing relationship. For discussion of the significance of the commandments of 14:15, see comment on 14:21–25. 4A. The Paraclete Brings Jesus» Presence (14:16–17) For discussion of the «Paraclete,» the «Spirit of truth,» and possible legal implications of the image, see the lengthy introductory sections above, pp. 953–71. Of primary significance in these verses is the relation of the Spirit to Jesus; he is «another Paraclete,» Jesus» «successor» (see discussion above). Further, like Jesus, the Spirit may be related in some manner to the image of divine Wisdom in early Jewish sources (see discussion above); if this connection is likely, then just as Jesus» opponents attacked the very divine Word they claimed to uphold, so do the opponents of John " s audience attack what they purport to defend. Later, after Jesus returned and the disciples were empowered, disciples would be able to ask what they wished in Jesus» name (16:26), but until that time they remained dependent on Jesus, who would secure the other Paraclete for them (14:16). Clearly, the Father must authorize the Spirit " s sending (cf. Acts 5:32; 1Pet 1:12 ), but Jesus also plays a direct role in it (15:26; 16:7; cf. 3:34; Luke 24:49). Further, as the Father dwelled in the Son (14:10), so would the Spirit dwell in the disciples (14:17). The remaining of the Spirit with them «forever» (14:16) reflects language familiar in the Johannine circle (cf. 2 John 2 ; perhaps John 8:35 ); just as the Spirit «remained» on Jesus (1:32), the Spirit would remain with the disciples (cf. 1 John 2:27 ). The disciples, ready to lament Jesus» departure, would in fact obtain his continuing presence by the Spirit once he was glorified! |
| As Jesus warned of the impending events of his passion in advance (13:19; 14:29; cf. 14:2), so the Spirit would continue to prepare Jesus» followers for testing in coming times (cf. Amos 3:7) or for their future inheritance. Whether futuristic or exhortative prophecy is in view, the association of the Spirit of God and announcing may suggest the prophetic function of the Spirit. 9308 5. Sharing What Belongs to Jesus (16:14–15) But w. 14–15 tie the Spirit as inseparably to Jesus as the rest of the Fourth Gospel ties Jesus to the Father. For John, not all the Spirit " s words will have been reported in the Fourth Gospel, but all of them will be consistent with it (cf. 1 John 4:1–3 ), just as all Jesus» words in the Fourth Gospel are consistent with the Jesus of history known to the witness behind the Johannine tradition. The glorification of Jesus by the Spirit (16:14) may relate to a continuing exposition of his character, 9309 as suggested in 1:14. John 1:14–18 alludes to Exod 33–34, as argued earlier, where God " s glory, revealed to Moses, includes an exposition of God " s gracious and faithful character; throughout the Fourth Gospel, Jesus» signs reveal his identity, 9310 but the ultimate revelation/glorification comes in the cross and exaltation of Jesus (see esp. 12:23–24; 17:1–5). 9311 The disciples could not understand Jesus until after Jesus» glorification (2:22, 12:16,13:7) because only then was the Spirit given (7:39) to continue to confront the community with the reality of Jesus. Their fresh revelation of Jesus stands in continuity with, rather than of being of a quality inferior to, the disciples» experience of Jesus during his earthly ministry. 9312 This passage indicates that as Jesus passed on the Father " s message, so the Spirit would continue to mediate Jesus» message (16:14–15). The idea of intermediary passing on of revelation is familiar enough in Jewish circles, whether regarding apocalypses through angelic mediators 9313 or regarding the Torah through Moses 9314 or angels. |
| 2. Witnesses for Jesus (5:31–47) Confronted by accusations that he is guilty of blasphemy, a capital offense (5:18), Jesus responds by citing witnesses in his defense. He accommodates the biblical rule that requires at least two witnesses to validate testimony in a capital case ( Num 35:30 ; Deut 17:6; 19:15 ). 5903 Indeed, testimony on onés own behalf was easily dismissed in a court of law. 5904 Ancient Greek and Roman courts weighed heavily arguments from probability. 5905 Nevertheless, witnesses often proved essential for demonstrating a case. 5906 When honorable men testified, people listened; but if the case went against them and their testimony was deemed false, they lost honor. 5907 Perhaps the opponents of John " s community, like Jesus» opponents in this passage, complained that Jesus was an isolated voice making a bizarre claim for himself; perhaps they had even cited the requirement for dual testimony to the Johannine community (Jesus» opponents certainly cite it to Jesus 5908 Such conflicts for Jesus» followers (cf. 9:24–34; 16:2) may suggest one reason that forensic imagery pervades the Gospel " s apologetic. 5909 Jesus thus answers the charge that he alone testifies of himself (5:31; 8:14–16). He cites the witness of John (5:33), and on a higher level the Father " s works (5:36) and hence the Father himself (5:37), who also spoke (5:38) through the Scriptures (5:39) including Moses (5:46–47) to testify of Jesus. In other words, the claim that Jesus testified of himself without any other supporters was false. If many did not accept and share in the witness, it was only because the world was too corrupt to recognize and understand heaven " s agent (3:11–12,32–33). 5910 John often addresses the truthfulness of witness (5:31–32): the Pharisees critiqued Jesus» apparent self-witness (8:13), but the Father was the main witness on Jesus» behalf (3:33; 8:14), and the beloved disciple as a model disciple would also offer true testimony to Jesus (19:35; 21:24). The principle Jesus articulates in this passage would have been intelligible in an early Jewish milieu. Ancient Mediterranean culture in general frowned on self-praise except in specific sorts of circumstances that could justify it. 5911 (Indeed, some enemies of Christianity in late antiquity complained that Jesus» exalted self-claims–e.g., 8:12–constituted a form of self-testimony, contradicting 5and making Jesus a «liar.») 5912 Tannaim warned against self-exaltation, especially any self-exaltation that could be construed as exaltation above Torah. 5913 In one Tannaitic tradition, no onés self-glorification counted, but Moses was glorified by God himself. 5914 |
| Although John is a very different sort of work than Luke-Acts, reflecting a much more traditional Jewish world of thought and less advanced Greco-Roman rhetorical training, it is probable that his readers would have grasped the connections between the figures of Jesus and his successors, the Spirit and the community empowered by the Spirit. Jesus» successor in the Fourth GospeJ derives some of his literary characteristics from his association with Jesus in the Gospe1. The figure of the Johannine Jesus as personified Wisdom, the Law, and a successor to Moses subsumes under itself the most likely backgrounds for the particular images of the Paraclete in the Fourth Gospel, suggesting a close connection that would be useful in combating both synagogue authorities who rejected Jesus» messiahship and false prophets who claimed to have the Spirit but held inadequate Christologies. If John or his community drew on the Jesus tradition and various Jewish motifs to portray the Spirit of Jesus in a personal way because that is how they experienced him, this may suggest that one important model of spiritual experience in this community, perhaps through or alongside the more ecstatic model, or perhaps often instead of it, 8691 was the intimate experience of a relationship between persons (see comments on knowledge of God in the introduction, ch. 6). That the «Trinitarian» or proto-Trinitarian distinction of the Spirit from the Father and Jesus occurs elsewhere in early Christianity (e.g., 2Cor 13:14 ; Matt 28:19; Didache) suggests that such an experience was not limited to the Johannine community alone. 8692 That the community " s continuing experience of Jesus was understood in terms of interpersonal communication is also suggested by many passages in the Fourth Gospel (esp. 10:3–4, 14–15; 15:15; 16:13–15). Jesus appears as a prophet in the Fourth Gospel, though John " s greater emphasis is that Jesus is the word himself; 8693 Jesus is the pneumatic par excellence, the model Spirit bearer. 8694 Some argue that John portrays Jesus along the model of later Christian prophets; 8695 it seems more likely that the later prophets of John " s audience would take as their model Jesus the pneumatic as they encountered him in the Johannine tradition. 8696 But in any case, the Paraclete serves a sort of prophetic function, 8697 and parallels among the Paraclete, Jesus, 8698 and the disciples suggest the continuance of prophetic ministry in the Johannine community. 8699 Parallels between the «other» Paraclete and Jesus 8700 also suggest that the Spirit continues Jesus» presence in the Johannine community. 8701 |
| Jesus gives up his πνεμα so that now his πνεμα may be multiplied and available to his followers as he had promised (7:39). 10226 If 19reflects the more popular tradition of Jesus breathing his last ( Mark 15:37 ), it links «spirit» and «breath» in a Johannine way (cf. 3:8) that climaxes in 20:22, when the glorified Jesus who gave up his spirit/breath on the cross now imparts it to his disciples. This is not to deny the distinguishability of the Spirit and Jesus, 10227 which is clear in the Fourth Gospel (14:16,26; 15:26), but to suggest that John, ever quick to offer double entendres, provides symbolic import in the events of the cross. 10228 Again the narrative emphasizes Jesus» control over his situation. Jesus» final words, in contrast to the last recorded words in Mark ( Mark 15:34 ), announce the completion of his mission ( John 19:30 ), though Mark also recognizes a theophany in Jesus» death ( Mark 15:38–39 ). John " s term παραδδωμι («hand over,» «deliver,» «betray») in 19connects Judas (18:2, 5,36), the chief priests (18:30, 35; 19:11), and Pilate (19:16) in a chain of guilt but here reminds the informed reader that Jesus ultimately embraced his own death (10:18). 10229 The departure of the spirit was a common enough Jewish expression for death; Jesus» surrender of his spirit, however, is rare language, and probably underlines the point that Jesus died voluntarily. 10230 As Tertullian emphasizes (Apo1. 21), Jesus dismissed his spirit with a word, by his own wil1. 6. Breaking Bones (19:31–37) The Roman execution squad breaks the bones of those crucified with Jesus, but not his because, in God " s sovereign plan revealed in Scripture, Jesus has already died. God confirms Jesus» prior promise of the Spirit at his glorification (7:37–39) with water flowing from his wound (19:34), which provides a context for the meaning of Jesus «handing over his Spirit» (19:30). Talbert suggests that this section parallels the activity of the previous section: (a) Jewish authorities act and request Pilate, or request Pilate that they may act (19:31; cf. 19:17–22); (b) the soldiers act (19:32–34; cf. 19:23–25a); (c) the beloved disciplés presence (19:35–37; cf. 19:25–27); (d) those who love Jesus act (19:38–40; cf. 19:28–29); (e) Jesus» death (19:30) and burial (19:41–42). 10231 By reinforcing the activities of various characters through repetition, John highlights the division in humanity (cf. 15:18–25). 6A. The Soldiers Break Bones (19:31–33) |
| A father might admonish a son to always care for the son " s mother, going to great pains to honor her as she went to great pains to bear him (Tob 4:3–4); one might expect an elder brother to pass similar responsibility to younger family members. (A younger woman might be expected to remarry or return to her father " s household, but Jesus» mother would be older and have greater independence than either of those alternatives.) 10194 The theological import of Jesus» entrusting his mother to a disciple rather than to unbelieving siblings comports well with extant Jesus tradition. This model suggests that the ties of the believing community must be stronger than natural familial bonds, a moral amply illustrated by the Jesus tradition ( Mark 3:33–35; 13:12 ). Others also described a disciplés virtue in terms of caring for the teacher " s family. 10195 5. Jesus» Thirst and Death (19:28–30) Jesus» thirst is a visible symbol of his mortality, embracing the death his Father planned for him. Once he has died, his mission is complete. 5A. Jesus Drinks Sour Wine (19:28–29) «After this» (19:28) is a customary Johannine transition (cf. 5:1; 19:38); Jesus» knowledge of his mission fits a more theological Johannine motif (13:1; cf. 2:24–25). Jesus» statement of «thirst» (19:28) is a central affirmation at Jesus» death, framed as it is by the announcements that Jesus» work is now complete (19:28a, 30b). 10196 Jesus» «thirst» is the language of mortality, emphasizing his humanity as in 4:6–7, where he requests a drink; 10197 yet shortly after 4:7, Jesus promised an unending supply of living water to others (4:14). 10198 Whereas the Samaritan woman enters into conversation with Jesus, bystanders respond differently to Jesus» request for drink in 19:29. Jesus was less interested in food or drink than in «finishing» the Father " s will (4:34); now that the Father " s will is «finished,» he expresses his thirst (19:28). 10199 Most significantly, shortly after Jesus thirsts (19:28) and is given only sour wine to drink (19:29), he provides living water for all humanity (19:34). |
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