| Specific connections with the festival are fewer than for the tabernacles narrative (esp. 7:37–39), though in few cases are John " s dialogues related solely to the festival contexts in which they occur. But some connections with that festival may appear here, such as the consecration of Jesus (10:36) rather than the temple altar as in Hanukkah tradition. 7454 That the term used in 10is different is not surprising and does not nullify the connection; in the LXX, the term for «consecration» used in 10was applied to things, whereas the term used in 10applies to persons. 7455 Although cognate terms in the LXX apply to the dedications of the first altar ( Num 7:10–11, 84 ) as well as the altar in the Maccabean purification (1Macc 4:56,59; 2Macc 2:19), they also apply to the dedication of the temple (1 Kgs 8:63; 2 Chr 7:5; 2Macc 2:9), 7456 and the exact term appears for the consecration of the temple in Ezra 6:16–17, 7457 fitting the picture of the Johannine Jesus ( John 2:19 ). If Jesus replaces the altar as «the consecrated one,» this passage may imply John " s new-temple motif (e.g., 1:14; 2:19–21; 4:20–24), explaining the connection with the Father " s and Son " s mutual indwelling (10:38). 7458 Most possible associations with Hanukkah are less clear than the clearest associations John provides with Sukkoth and Passover elsewhere; many of these potential associations with Hanukkah appear outside as well as inside this passage. Nevertheless, John " s Jewish audience might well contemplate the narrative in the light of their own celebrations of Hanukkah. When Jesus» interlocutors demand to know whether he is the Messiah (10:24), the calendrical context is political, a celebration of national deliverance; Jesus instead defines his messianic identity in terms of oneness with the Father (10:30). The Hanukkah context also may highlight the hypocrisy of Jesus» enemies. The feast honored the Maccabean heroes for their good works on behalf of Israel, whereas Jesus» opponents seek to stone him despite his good works (10:32). During this season those gathered in Jerusalem also would have recalled with disdain the Hellenist Jewish apostates who sided with Antiochus Epiphanes» claim to be deity; Jesus» opponents might well have in mind this history when they charge Jesus with making himself God (10:33). Jesus argues the opposite; they reject him though he is God " s agent, «sent» by God; he is «sanctified» just as the new altar was (10:36). Because they reject him as God " s agent, he would imply that they are the true apostates, no more from his sheep (10:26) than the Hellenists who preferred Antiochus to the Maccabees. In such a context, it is not difficult to see that the charges and countercharges represent loaded language that invited an acceleration of conflict (10:39). |
| The blind man himself becomes a paradigm of growing discipleship; when he confesses Jesus openly, he moves from recognizing him as a «man» (9:11) to a «prophet» (9:17) and a man from God (9:33), and with Jesus» revelation recognizes him as «Son of Man» and «Lord» (9:35–37). 7011 The end of this account contrasts starkly with the man healed in ch. 5 who did not proceed to become a disciple (5:1–16); for point-by-point contrasts with that account, see comments there. This man, like others who did the truth, would come to the light (3:19–21; cf. 9:3; 5:14). 1. Jesus Heals One Blind from Birth (9:1–7) Blindness «from birth» was considered especially difficult, 7012 though John mentions the duration of the malady (9:1; cf. 5:5) at least partly to lead into the disciples» question of who merited his birth in this state (9:2). Ancients generally believed that, under extraordinary circumstances, blind persons could be healed; 7013 thus some contended that Isis both cured eye diseases and made blind, 7014 and in a list of healings at Epidauros, the lame and blind appear in a summary (perhaps as the most dramatic cures). 7015 The Jesus tradition multiply attests that Jesus healed some blind people; 7016 there the opening of blind eyes, like the healing of the lame (5:9), reflects signs of the messianic era (Isa 35:5–6). Redaction critics often argue that, given Jesus» reputation for healing blindness and the pre-70 character of traditions like the pool of Siloam, the core account (9:1, 6–7) is authentic, the rest being Johannine theologizing on that story. 7017 Most regard 9:22, along with 12and 16:2, as a reflection of the situation with which the Johannine community was struggling. 7018 Whatever John " s degree of adaptation here, he certainly seeks to be relevant to his audience. In contrast to the staging of the rest of the Gospel, Jesus is missing from twenty-seven of forty-seven verses; to merit such extended discussion without Jesus» presence, the circumstances of the story must be particularly relevant to the experience of John " s audience. 7019 1A. The Timing (9:1) |
| The chapter also reflects standard Jewish motifs, such as the unity of God " s people, their love for God, God " s glory, obedience to God " s message, the election and setting apart of God " s people, and the importance of obeying God " s agent (Moses in Jewish tradition). One writer links such motifs specifically to the Cairo Geniza manuscript of the Palestinian Targum to Exod 19–20, 9387 another points to parallels with a hymn from Qumran; 9388 in short, most of the motifs reflect common Judaism, yet reinterpreted in a christocentric manner and reapplied to the christologically defined community. Further, to whatever degree John has adapted the discourse and prayer to encourage his audience in their particular situation, 9389 it is clear that a prayer of Jesus before his passion already stands in the passion tradition ( Mark 14:36 ). 9390 But whereas, in Mark, Jesus prays for the Father to spare him from the passion if possible ( Mark 14:36 ), here he recognizes and accedes to the Father " s purpose, requesting the hour of glorification (17:1). 9391 John does not deny Jesus» reluctance to face the cross (12:27) but places heavier emphasis on Jesus» obedience. 9392 Traditionally some have viewed Jesus» intercession in this passage in terms of the OT role of high priest 9393 (Jesus» role in some early Christian traditions; Heb 2:17; 3:1; 4:14–15; 5:10; 6:20; 7:26; 8:1; 9:11); the chapter title «Jesus» High-Priestly Prayer» has circulated since the theologian David Chyträus (1531–1600). 9394 But Jewish tradition also emphasized the intercessory role of prophets; 9395 more significantly, the probably testamentary character of the final discourse might point to patriarchal blessings, 9396 particularly the prayer and blessing of Moses ( Deut 32–33 ), 9397 as background. But because the content of these blessings does not parallel John 17 very closely, 9398 » one may need to look to the experience of John " s audience for more of the content. A variety of backgrounds are possible, but most important within the context of the Fourth Gospel is that Jesus becomes, before his exaltation, the first Paraclete, or intercessor ( Rom 8:26; 1 John 2:1 ; see extended comment on 14:16). 9399 This suggests that John 17 models part of the ministry of the Paraclete who would come after Jesus» departure (14:16) and of those who share his ministry (15:26–27). 9400 The Fourth Gospel presents the Paraclete especially as an advocate or prosecutor in the disciples» conflict with the world, but Jesus has also been promising them more direct access to the Father in prayer once he goes to the Father (14:13–14; 15:7, 16; 16:26–27). |
| A lively, engaging, and authoritative account of the origins and early history of the fourfold gospel. " Andrew Gregory, University of Oxford For those willing to examine the documentary evidence, there is no better guide than this book... Hill is meticulous, even-handed careful to distinguish between historical datum and speculation and a good writer to boot " D.A. Carson A highly successful and infoi matwe treatment Expository Times ‘Compelling...accessible and lively … a valuable book.’ Church of England Newspaper Cover images The Four Gospels Brass rubbings from the tomb of Gijsbert Willemsen de Raet, Art Marcy A Hill, Photo Charity R. Hill ISBN 978–0–19–964029–4 List of illustrations Jacket Illustration: The Four Gospels. Brass rubbings from the tomb of Gijsbert Willemszoen de Raet, Art: Marcy A. Hill. Photo: Charity R. Hill. 1 .1. P.Oxy. 3525, the earliest fragment of the Gospel of Mary 1 .2. P 104 (P.Oxy. 4404), the earliest fragment of the Gospel according to Matthew 2 .1. The Four Gospels: brass rubbings from the tomb of Gijsbert Willemszoen de Raet 4 .1. The Akhmim Fragment (Gospel of Peter) 4 .2. Map. Places where the four Gospels are received at the end of the second century 5 .1. P.Dura 10, the earliest fragment of Tatian’s Diatessaron, in Greek 5 .2. P 4 (Bib. Natl., Supple. Gr. 1120), the earliest fragment of the Gospel according to Luke 8 .1. P 52 (J. Rylands Univ. Libr., Gr.P. 457), the earliest fragment of the Gospel according to John 10 .1. P 45 (P.Chester Beatty I), the earliest fragment of the Gospel according to Mark 11 .1. Map. Significant places and people List of tables 1 .1. Petersen’s ‘partial list’ of non-canonical Gospels composed before 175 CE 1 .2. Petersen’s dates for the canonical Gospels 1 .3. Possible second-century manuscripts of canonical Gospels 1 .4. Possible second-century manuscripts of non-canonical Gospels 4 .1. Clement of Alexandria’s citations from Gospel-like sources 5 .1. Synopsis of Matthew 18.1 – 5; Mark 9.33 – 7 ; Luke 9.46 – 8; John 13.20 Abbreviations |
| Everything that has been said is based not only upon Christian teaching, but also on modern knowledge about man and on the facts of psychopathology. Christianity has not only established the principle of monogamy, resolutely condemning polygamy. It has not just made the man-woman relationship more human and ennobled it. It has also highly elevated the idea of voluntary celibacy. Jesus Christ said the following about it: “For there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake”; and added: “He who is able to accept it, let him accept it!” that is, whoever can raise himself to the idea of celibacy for the sake of virtue, let him follow this path (Matt. 19:12). In the same time, from its very beginning Christianity condemned any disrespect towards marriage and sanctified matrimony (the miracle in Cana of Galilee, John 2:1-11) in the sacrament of marriage. Therefore the principle of celibacy in Christianity is not opposed to marriage, but is a parallel way of ascending towards God. Through married life as well as through celibacy man can come to God. Physical purity — whether in a healthy Christian marriage or in celibacy — is a necessary condition for moral growth as well as a source of spiritual strength. The main stages in sexual development. The first manifestations of sexual motions may be noticed very early. Before sexual maturity is achieved (at the age of 11-13 with girls and at 12- 14 with boys), the gender life is presented in what may be called the indifferent disposition. Though the physical organs are not developed yet, the body already has a certain “erogenous” character and may experience sexual excitement. The genital zone plays the most important part in the process of sexual ripening. It is the zone where the sexual organs are located. There may also be a danger of a premature development of sexual psychology. It happens sometimes that children 9 years old look for pornographic pictures and watch adults’ behavior with an unhealthy curiosity. |
| 13 Brother Lawrence of the Resurrection (1611—1691). The Practice of the Presence of God ed. D. Attwater. Paraclete Books. London, 1962. P. 13, 16. 14 Архимандрит Софроний (Сахаров). Старец Силуан. М., 1991. С. 172. 15 Св. Феофан Затворник.. Собрание писем. П. 902. Т. V. С. 176. 16 Св. Феофан Затворник.. Собрание писем. П. 979. Т. VI. С. 105. 17 кровенные рассказы странника. М., 1992. С. 30. 18 Св. Макарий Великий. Духовные беседы 14:2. ТСЛ, 1994 (репринт). С.105. 19 «Пастырь» Ерма. Подобия 9:14. Писания мужей апостольских. Рига, 1994. С. 272. 20 См. Pedersen J. Israel. Vol. I. London-Copenhagen, 1926. P. 245—259; ср. Barr J. The Symbolism of Name in the Old Testament/Bulletin of the John Rylands Library, 52, 1, 1969. P. 11—29. 21 Pedersen. Op. cit. P. 256. 22 О почитании Имени у средневековых иудейских кабаллистов – см. Greshom G. Scholem. Major Trends in Jewish Mysticism 3rd ed. London, 1955. P. 132—133 и ср. с интерпретацией этой темы в знаменитом романе Чарльза Вильямса All Hallow " s Eve. London, 1945. 23 Свв. Варсануфий и Иоанн. Вопросы и ответы. Руководство к духовной жизни в ответах на вопрошения учеников. Отв. 421. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1995. С. 282. 24 Преп. Иоанн Лествичник. Лествица 21:7, 27:16. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1994. С. 142. 25 Св. Григорий Синаит. Наставление безмолвствующим, 1. Добротолюбие. Т. 5. 26 Св. Феофан Затворник. Собрание писем. П. 957. T.VI. 27 Свв. Варсануфий и Иоанн. Вопросы и ответы. Отв. 91. 28 Св. Марк. Подвижник.. Послание к иноку Николаю, 5. Добротолюбие. Т. 1. 29 Авва Евагрий Понтийский. О молитве, 71. М.: Мартис, 1994. С. 84. 30 Св. Григорий Синаит. Наставление безмолвствующим, 7. Добротолюбие. Т. 5. 31 Преп. Нил Сорский. Устав о скитском житии, 2. О главных способах противоборства с приражающимися помыслами. ТСЛ, 1991. С. 25. 32 Св. Феофан Затворник. Собрание писем. П. 704. Т. IV. 33 Св. Филофей Синайский. 40 глав о трезвении, 27. Добротолюбие. Т. 3. |
| St. Paul is the foremost preacher of the gospel that he calls the gospel of God or gospel of Christ. For Paul, the content of the gospel is Jesus Christ as Son of God and universal Lord in whom the awaited future age has been decisively established through his death and resurrection ( Rom. 1.1–4; 8.31–34 ; 1Cor. 15.1–4 ). Received by faith, the gospel is actualized in baptism and lived out as spiritual worship of God ( Rom. 1.16–17; 6.1–11; 12.12 ). The results or benefits of the gospel are expressed through a rich terminology: salvation, justification, redemption, expiation, reconciliation, adoption, sanctification, transformation, new creation, and the fruit of the Spirit such as love, peace, and joy. ( Rom. 3.21–26; 5.1–11 ; 1Cor. 1.30 ; 2Cor. 3.18; 5.17 ; Gal. 5.22–23 ). But the gospel, both as announcement and summons, also called “word of God” and “heralding” (kerygma), entails serious demands: to put to death sinful deeds or risk losing Christ and the kingdom ( Rom. 6.12–23; 8.12–13 ; 1Cor. 6.9–10 ; Gal. 5.19–21, 24 ). Finally, the gospel includes the good news of the birth of the church which is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16; 12.27 ). Church and gospel belong together. The gospel is the gospel of God, bearing God’s power, and grounded in God’s saving acts in Christ and the Spirit. But the church also is the “Church of God” ( 1Cor. 1.2 ), an intrinsic part of God’s saving work and thus constitutive of God’s revelation. Without the church there is no gospel to be preached. But without the gospel, there is no church worthy of God’s loving will and grand plan to save the world. SEE ALSO: Bible; Christ; Church (Orthodox Ecclesiology); Cross; Evangelism; Resurrection; Soteriology REFERENCES AND SUGGESTED READINGS Breck, J. (1986) The Power of the Word in the Worshiping Church. Crestwood, NY: St. Vladimir’s Seminary Press. Dunn, J. D. G. (1998) The Theology of Paul the Apostle. Grand Rapids, MI: Eerdmans. Hengel, M. (2000) The Four Gospels and the One Gospel of Jesus Christ: An Investigation of the Collection and Origin of the Canonical Gospels. Harrisburg, PA: Trinity Press. |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| New persecutions followed and the Prophet of God fled to the mountain of Choreb. There Elijah experienced the presence of God as a voice of thine air (III Kings 19:11-12). Elijah was taken to Heaven on a chariot of fire (IV Kings 2:11), and gave to his disciple Elissaios his blessings to have twice the portion of God’s Grace which he himself received (IV Kings 2:9). Elijah is one of the holiest prophets and greatest personalities of the Old Testament. He never left any writings behind. His zeal to preserve the true faith in God made him well known throughout the centuries till today. In the Books of the Prophet Malachi (4:4) and the Wisdom of Sirach (48:1-15) his second coming foretells that he shall prepare the world of the coming of the Messiah. And, behold, says the Lord, I will send to you Elijah the Thesbite, before the great and glorious day of the Lord comes; who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth grievously (Malachi 4:4). In the New Testament the Prophet Elijah appeared with Moses on Mount Tabor at Christ’s Transfiguration (Matth. 17:1-8; Mark 9:2-13; Luke 9:28-36). According to the Book of Revelation, before the Second Coming of Christ, the two Prophets Enoch and Elijah will come again and they will prophecy for three and a half years (Rev. 11:3). When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them (Rev. 11:7). After three-and-a-half days the breath of life from God shall enter them, and they shall come back to life, and great fear shall fall upon those who killed them. They will ascend into heaven in a cloud (Rev. 11:12). In the New Testament Christ Himself used the Prophet Elijah as an example to describe the zeal of St. John, the Baptist. He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord (Luke 1:17). When our Lord was asked by His disciples: Why then do the scribes say that Elijah must come first? He replied saying: Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished (Matth. 17:12). For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come (Matth. 11:13-14). |
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