| Further, deities in the Iliad have favorite mortals, debating back and forth who should be allowed to kill whom. But they do not knowingly, willingly sacrifice themselves (though some like Ares and Artemis are wounded against their will); Hera and others back down when threatened by Zeus, and even limit their battles with one another on account of mortals (cf. Il 21.377–380). Achilles complains that the deities have destined sorrow for mortals yet have no sorrow of their own (Il. 24.525–526). By this period, however, popular Hellenistic religion was shifting away from traditional cults toward personal experience, 5073 bringing more to the fore a deity " s patronal concern for his or her clients. Thus a few deities, especially the motherly Demeter and Isis, are portrayed as loving deities. 5074 Jewish tradition often stresses God " s abundant, special love toward the righteous or Israe1. 5075 This tradition stems from biblical teachings about the covenant ( Deut 7:7, 13; 10:15; 23:5; 33:3 ; Isa 63:9; Hos 11:1 ); without abandoning his ethnic universalism Isaiah could speak of the restoration after judgment in terms of God " s special love for Israel (e.g., Isa 43:4; 63:9). In some early Jewish traditions God even entered into his peoplés sufferings, for example, sharing their exile. 5076 Some second-century teachers felt that God cared more for an individual Israelite than for all the nations. 5077 It was impossible for God to hate Israel; 5078 in one late tradition God loved Israel so much that he made himself unclean once, revealing himself in a place of idolatry, to redeem them. 5079 Some streams of Jewish tradition do point out that God loved (φλησεν) all humanity he created. 5080 Other texts, however, indicate that, in the absolute sense, God loves (γαπ) no one except the one who abides with wisdom, 5081 or that Israel was the sole object of his love in the world. 5082 Most texts simply do not address God " s love for the disobedient. John, however, emphasizes not only God " s special love for the chosen community (e.g., 17:23), but for the world (cf. 1 John 2:2 ; 1Tim 2:4 ; 2Pet 3:9 ). The «world» in the Fourth Gospel is sometimes identical with «the Jews» (15:18–16:2), but refers to the Samaritans in the following narrative section (4:42). Jesus as a «light to the world» (8:12) may be Isaiah " s «light to the nations» (Isa 42:6; 49:6; cf. 60:3), so in Johannine theology God " s love for the «world» represents his love for all humanity. This remains a love for potential believers that is qualified by wrath toward those who refuse to respond to his gracious gift (3:36). 5083 Nevertheless, that God gave his/Son for the world indicates the value he placed on the world. Some interpreters argue that God " s love for the world here «exceeded even His love for His beloved Son.» 5084 |
| Question: How can we meet the Nativity in such a way that our souls are light and joyful from knowledge of the fact that we have spent the feast properly? Can a believing person give himself over to the generally cheerful and carefree atmosphere that reigns in the New Year-Nativity period? For example, ranks of saints were never cheerful, despite the fact that St. Serphim of Sarov called upon everyone to rejoice. Igumen Peter: The cheerlessness of these ranks of saints had its basis. Holy Scripture has dreadful things to say about feast days in general. The Lord, through the Prophet Amos, said: I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offering of your fat beasts. Take thou away from Me the noise of thy songs: for I will not hear the melody of thy viols (Amos 5:22-23). And: Your new moons and your appointed feasts My soul hateth: they are a trouble unto Me, I am weary to bear them. And when ye spread forth your hands, I will hide My eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood (Isaiah 1:14-15). The majority of Orthodox will say: “What?! This isn’t about us.” We are celebrating the Nativity in the flesh of our Lord and God and Savior, born in the holy manger! This is about Herod, about Pharisees, about Jews, and in the end about those who didn’t make room in the inn – it’s their hands that are full of blood! But we’re completely different! We endured a forty-day fast, we stood through all the pre-festal services, we listened to all the Old Testament readings, we didn’t eat anything until the first star appeared, and so on. Alas, it is about us! Let’s give more citations from the Prophets. What is pleasing to the Lord? How can we celebrate His feast days properly? But let judgement run down as waters, and righteousness as a mighty stream (Amos 5:24). Wash ye, make you clean, put away the evil of your doings from before My eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it (Isaiah 1:16-20). |
| Pascha: the day that the Lord has made (Ps. 118:24) SOURCE: Orthodox Research Institute by V. Rev. Joseph Antypas Christians throughout the world celebrate the Feast of the Resurrection of our Lord and Saviour Jesus Christ. On the day of the Resurrection, we give thanks to God who has granted us victory through Jesus Christ, our Lord, and put an end to the power of sin, which brought death to our Lord. Jesus Christ is the first who rose from the dead. He destroyed death by His death, and opened unto us the doors of paradise, and bestowed upon us the fullness of life and of great mercy. The power of the Resurrection of Christ transforms our weakness, and releases within us the dynamic of growing into the image and likeness of our Risen Lord. The Church of the Risen Christ is not an institution with human organization; it is a new life with the Risen Lord. The light of Christ enlightens those who seek their Lord with faithfulness and with love. All faithful believers express the good news of the Resurrection every time they recite the symbol of the faith, the Nicene Creed, which declares that our Lord, Jesus Christ, after his death and burial, “rose again, according to the Scriptures.” This particular expression is taken from 1 Cor. 15:3-4. St. Paul writes: “For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that He was buried, that he was raised on the third day in accordance with the scriptures.” The prophetic message of Isaiah, Chapter 53, concerning the Suffering Servant who bore our griefs and carried our sorrows, who was wounded for our transgressions, and was bruised for our iniquities, summarizes and articulates topologically the scriptural foundation of the passions and death of the Saviour, who “was numbered with the transgressors, yet he bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12). In the same manner, we read in the synoptic Gospels (Matthew 16:21; Mark 8:31, Luke 9:22) that Jesus Christ foretold his disciples and taught them that he would suffer rejection and death, and after three days He would rise again. |
| The ultimate purpose of life reveals to us who love is, what the Source of love is, how our identity is one of love and how when we realize who we are, we will naturally allow this innate, divine love to overflow from us to other people. Jesus said, “I have come to give you life and to give it to you abundantly” (John 10:10). He was not referring to an abundant material life or a life solely of personal happiness. An abundant life is a life with an abundance of the fruit of love – joy, peace, hope, mercy and grace. When we discover this purpose of love, we discover deep and existential contentment and become joyful in all circumstances. Let me conclude with these words from Holy Scripture: “Can a woman forget her nursing child, or show no compassion for the child of her womb? Even if she may forget you, I will never forget you. See, I have carved you in the palm of my hands.” (Isaiah 49:15-16) “I am your Creator. You were in my care even before you were born.” (Isaiah 44:2) “It’s in Christ that we find out who we are and what we are living for. Long before we first heard of Christ and got our hopes up, he had his eye on us, had designs on us for glorious living, part of the overall purpose he is working out in everything and everyone.” (Ephesians 1:11 ) Why believe and what should we believe? Well, our Faith offers answers to the existential questions of life, and one of the most important questions any of us can ever ask is “What is the nature of the world and humanity and why do we exist? What is the purpose of life?” We discover the ultimate meaning and purpose of life when we make our Creator the reference point. And this Creator is Divine Love who created us out of love, who loves us unconditionally, and who calls us to share His love to the world around us. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| But our text may, without specific reference to Abraham, simply allude to the chosenness of God " s people as a whole (cf. 2 John 1,13 ; Rev 17:14; Mark 13:20,22,27 ; Acts 13:17; Eph 1:4 ; 1Pet 1:1 ), here applied to the branches on the true vine, in contrast to Jewish pictures of Israel as God " s vine (see the introduction to 15:1–7). Deuteronomy frequently recalled the chosenness of God " s people (4:37; 7:6–7; 10:15; 14:2); chosen «out of the world» (15:19) may even reflect Deuteronomy " s chosen «out of all peoples» ( Deut 7:6; 10:15; 14:2 ). 9107 That Jesus «appointed» (θηκα) them (15:16) suggests that he not only exercised a purpose concerning them but «established» that purpose. Some connect the verb to its recent use in 15and 10:11–18, for laying down onés life; their commission would thus follow Jesus» model of love. 9108 This interpretation, while plausible, is not secure; τθημι is a frequent term (seventeen times in John, albeit most commonly surrounding Jesus» death) with a broad semantic range (cf., e.g., the thirty-nine uses in Isaiah LXX). That the term is not the usual one for God " s call or commission lends credence to an allusion back to 15:13; at the same time, it can apply to God establishing his covenant with Abraham and establishing Abraham in his purposes ( Gen 17:2, 5 ). 9109 If the disciples are bearing fruit, they may ask «in Jesus» name» (15:16), probably meaning as his representatives carrying out his work (cf. 14:12–14). 9110 Alternatively, one may connect «in Jesus» name» with «he may give,» as possibly in 16:23, probably connoting «because of Jesus.» 9111 In either case, whether because they act as his representatives or bear favor on his account, disciples have this blessing because they depend on Jesus» act on their behalf. 9112 John concludes again with the command to love, thus framing the section (15:17; cf. 15:12,14). The World " s Hatred (15:18–16:4) If 15:8–17 discusses the love of God and believers, 15:18–16discusses the world " s hatred. While we often describe John " s thought here as sectarian, John might object that whereas his community represented the minority, the intolerance for difference stemmed also from the outside: the world would hate those who did not belong to its way of thinking and behaving (7:7; 17:14; 1 John 3:13; cf. Jas 4:4). 1. Introductory Matters |
| В ветхозаветных апокрифах В. называется ангелом злобы, властелином этого мира (Вознесение Исаии 2. 4; 4. 2), главой бесовских сил (Там же. 1. 8). Его закон и воля противопоставляются Закону и воле Бога, а его ангелы противодействуют ангелам Божиим (Завет Асира 6. 4). В. сбивает людей с пути добродетели (Завет Рувима 4. 7). В Пророчествах Сивиллы (3. 63-74) описываются пришествие В., знамения, к-рые он творит (напр., воскрешение мертвых), и его смерть. Возможно, здесь содержатся аллюзии на имп. Нерона ( Collins J. J. Sibylline Oracles//Old Testament Pseudoepigrapha/Ed. J. H. Charlesworth. Garden City (N. Y.), 1983. Vol. 1. P. 360; Knibb M. A. Martyrdom and Ascension of Isaiah//ibid. Vol. 2. P. 16). Прор. Моисей в Книге Юбилеев (1. 19-20) молится, чтобы дух В. не овладел народом Божиим и не сбил его с пути добродетели. Хотя В. может править миром, праведники способны противостоять ему (Завет Рувима 4. 11; Завет Дана 5. 1; и др.). Срок царствования В. предопределен (Вознесение Исаии 4. 12): он будет побежден в последние дни Божиими помазанниками (Завет Левия 3. 3; 18. 12), и Бог освободит плененных В. (Завет Дана 5. 10-11). В текстах Кумрана глава сил тьмы часто называется В. (1 QM). Он - ангел вражды (CD 16. 5; 1 QM 13. 11), глава царства зла (1 QM 17. 5-6). Его «воинство» борется против «сынов света» или «людей Божиих» (1 QM 1. 1, 13; 11. 8; 15. 3; 1 QS 2. 2, 5). Именно В., согласно CD 5. 18, призвал егип. магов, Ианния и Иамврия, чтобы воспрепятствовать Моисею и Аарону (ср.: Исх 7. 11; 2 Тим 3. 8). Встречаются проклятия В. и тем, кто с ним связан, за их злобные планы (1 QS 2. 4b - 10). Часто упоминается царство В. (1 QM 14. 9; 18. 1; 1 QS 1. 18, 24; 2. 19; 3. 21-22; CD 12. 2). Мир находится в его власти (1 QS 2. 19), он влияет на Израиль (CD 4. 12-19). В нынешнем злом веке верные члены общины подвергаются различным искушениям (1 QS 1. 17-18a), но скоро Бог вмешается и разрушит власть В. (1 QM 11. 8). Эсхатологическая война будет страшной, но в установленное время Бог уничтожит В., его ангелов и служителей (1 QM 1. 4-5, 13-16; 18. 1-3), и тогда наступит новое время Царства Божия, где уже не будет несправедливости (1 QS 4. 18б - 23а). |
| п., обе - из последней части Книги прор. Захарии (главы 9-14). В частности, текст Зах 9. 9 рассматривается как пророчество о входе Господнем в Иерусалим (Ин 12. 15), Зах 12. 10 - как пророчество о смерти Иисуса Христа (Ин 19. 37). Кроме того, в нем находят нек-рое число реминисценций текстов М. п.: Мих 5. 2 в Ин 7. 42; Зах 13. 7 в Ин 16. 32; Мал 3. 1 в Ин 3. 28; Мал 4. 5 в Ин 1. 21 и др. В Послании к Евреям содержится 2 цитаты из М. п. В Евр 10. 37-38 передается отрывок Авв 2. 3-4 («...праведный своею верою жив будет»). В Евр 12. 26 приводится текст Агг 2. 6, 21, воспринимаемый в эсхатологическом смысле. Большое число реминисценций текстов М. п. содержит Откровение Иоанна Богослова. В частности, его автор часто использует символику Книги прор. Захарии. Так, напр., «семь очей» в Откр 5. 6 имеют соответствие в текстах Зах 3. 9 и 4. 10, «семь светильников» в Откр 1-2 - в Зах 4, «четыре всадника» в Откр 6. 1-8 - в Зах 1. 8-17, «две маслины и два светильника» в Откр 11. 4 - в Зах 4. 1-14. Др. реминисценции текстов М. п. в Откровении: Ос 10. 8 - в Откр 6. 15-16, Иоиль 1. 2 - 2. 17 - в Откр 9. 7-9, Иоиль 2. 31 - в Откр 6. 12, Иоиль 3. 1-21 - в Откр 14. 14-20, Зах 1. 12 - в Откр 6. 10, Зах 12. 10 - в Откр 1. 7, Зах 14. 1-19 - в Откр 22. 3. Реминисценции М. п. можно найти также в Соборных посланиях: в Послании ап. Иакова (Ос 14. 10 в Иак 3. 13), в 1-м Послании ап. Петра (Мал 3. 17 в 1 Петр 2. 9; Ос 1. 6, 9; 2. 23 в 1 Петр 2. 10), а также, возможно, во 2-м Послании ап. Петра и в Послании Иуды. Цитаты из книг М. п. и их реминисценции полностью отсутствуют в следующих новозаветных книгах: во 2-м Послании к Коринфянам, в Посланиях к Филиппийцам, в Послании к Колоссянам, в 1-м и 2-м Посланиях к Фессалоникийцам, в 1-м и 2-м Посланиях к Тимофею, в Посланиях к Титу и к Филимону, в 1, 2 и 3-м Посланиях Иоанна. Изд.: Burrows M. The Dead Sea Scrolls of St. Mark " s Monastery. New Haven, 1950. Vol. 1: The Isaiah Manuscript and the Habakkuk Commentary; Milik J. T. Textes non bibliques//Qumran Cave I/Ed. |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| But John especially reveals his Jewish interests in his articulation of Christology. In 1:19–51 Jesus is the paschal lamb (1:29, 36; 19:36), as well as the king of Israel and Jacob " s ladder (1:51). In 2:12–22, Jesus is the Psalmist " s righteous sufferer (as also in 13:18; 15:25; 19:24), and perhaps the Lord coming to purify his temple (Mai 3:1–3). He is the uplifted serpent, God " s appointed means of deliverance in the wilderness (3:14; Num 21:8–9 ). He is probably also the well in the wilderness for Jacob " s descendants, necessary for their life (4:14; Num 21:16–17 ). Jesus is greater than the Sabbath because he is God " s agent in creation and, in the future, in judgment (5:18–29). Jesus is the eschatological manna in the wilderness (6:32,35), the promised source of water for Ezekiel " s new temple (7:37–39; Ezek 47 ), the fulfillment of the same Jewish hope associated with the pool of Siloam (9:7). He is Zechariah " s pierced one (19:37; Zech 12:10), and perhaps his source of waters (Zech 14:8; cf. 12:10) and shepherd (13:7). Jesus is greater than Jacob (4:12); greater than Moses the bread-giver (5:46; ch. 6); greater than Abraham (8:53) and the prophets (8:53). Indeed, he is divine Wisdom (1:1–18), inscrutable even to the teacher of Israel (3:11–13); the glory witnessed by Moses and Isaiah (1:14; 12:39–41); the agent of God " s past and present creation (5:17) as well as the promised resurrection hope for the future (11:25; a hope unintelligible to most Gentiles); even the biblical «I am» (8:58). Disciples were like Moses, friends of Jesus as Moses was of God (1:14; 14:8; 15:15); or like Jacob, for whom Jesus was the ladder connecting heaven and earth (1:47–51). Jesus is the ultimate, divine shepherd of Ezek 34 ( John 10:11 ) and the Suffering Servant (13:1–11; see commentary). Just as Israel had to depend on God alone for its help, true life comes from depending on Jesus for «fruit» (15:2–6; Hos 14:8 ). All of this makes perfect sense of the claim that Jesus is the very embodiment and fulfillment of all God " s «word» to his people (1:1–18). |
| We pray God to help the Jews see their Savior and to begin to serve Him as fervently as their glorious ancestors had served God! Index of Messianic Prophecies b) Prophecies in order of Place in Scripture Book of Genesis 3:15 The Family of the Spouse shall crush the serpent’s head 22:18 Blessing the descendents of Abraham 49:10 Conciliator from the line of Judah Numbers 24:17 The Star of Jacob Deuteronomy 18:18–19 A prophet similar to Moses Job 19:25–27 Of the Redeemer who shall be resurrected 2 Samuel 7:13 and 1Chron. 17:12–13 Everlasting Messianic Kingdom Psalms 2 nd Messiah – Son of God 16 th His flesh shall not see decay 22 nd Messiah’s suffering on the cross 40 th The Messiah came to fulfill the will of God 45 th Messiah – God 72 nd Description of Messiah’s glory 95 th On unbelief 110 th High Priest according to the order of Melchizedek 118 th He – is the stone rejected by builders Prophet Isaiah 2:2–3 Messianic Kingdom is similar to a mountain 6:9–10 Unbelief of the Hebrews 7:14 Birth from a Virgin 9:1–2 Sermon in Galilee 9:6–7 Messiah – a strong God, Father of eternity 11:1–10 On Him – the Spirit of God, about the Church 12:3 About joy and blessings 25–27ch Songs of praise for the Messiah 28:16 He – is the cornerstone 35:5–7 He shall heal all possible maladies 42:1–4 On the meekness of God’s Branch 43:16–28 Calling of the heathens 44:3 Pouring of blessings by the Holy Spirit 49:6 Messiah – a light to mankind 50:4–11 On the insults to Messiah 53 rd ch. On the suffering and resurrection of the Messiah 54:1–5 On summoning the heathens into the Kingdom 55:3 On the everlasting Testament 60:1–5 His Kingdom – the New Jerusalem 61:1–2 Messiah’s deeds of compassion Prophet Joel 2:28–32 On the Gifts of the Holy Spirit Prophet Osee 1:9 & 2:23 Summoning the heathens 6:1–2 Resurrection on the third day 13:14 The annihilation of death Prophet Amos 8:9 On the darkening of the sun 9:11 On the restoration of David’s Tabernacle Prophet Micah 5:2 On the birth of the Messiah in Bethlehem |
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