| Many ancient biographies pass quickly over the subject " s youth or background, focusing on his public career and sometimes at length on his death. 3793 Thus Josephus covers the first thirty years of his life in an opening section that constitutes less than 5 percent of his autobiography; even some of this introductory material specifically prepares the reader for Josephus " s role in the war (see Life 13–16). The Fourth Gospel, in contrast to Matthew and Luke but like Mark, turns very quickly to the Baptists proclamation and Jesus» ministry. The prologués comments about John bearing witness to the light give way naturally to the narrative of 1:19–37, where John points priests and Lévites (1:19–28) and his own disciples (1:35–37; possibly also 1:29–34) to Jesus. This section about John " s witness fits neatly into the whole narrative concerning Jesus» first disciples (1:19–51), 3794 and introduces various christological titles, some of which the Gospel will develop in more detai1. 3795 Different days become the occasion for different confessions: John confesses the coming king on one day (1:19–28), acknowledges that Jesus is that king on the next day (1:29–34), and sends his own disciples after Jesus on the next day (1:35–39). 3796 In the same way, new disciples witness to Jesus, making other disciples, in both 1:40–42 and (on the next day) 1:43–47, in both cases a self-revelatory encounter with Jesus himself being the converting factor (as in 4:42). The climactic confession of this section on discipleship comes in 1:43–47: Jesus is both Son of God and king of Israel (Messiah), and will further reveal more of heaven to the world. In Johannine ecclesiology, discipleship involves witness, and witness introduces open hearts to the Person whose power to address the truest issues of their hearts convinces them. Because much of this material about John " s witness is also attested in the Synoptic tradition, it is clear that the author of the Fourth Gospel does not fabricate John " s witness from whole cloth, but adapts existing traditions. 3797 As promised in the introduction, we will explore questions of tradition in this Gospel where it is most easily discerned, namely, in passages that overlap with the Synoptics. That much of this material is paralleled in substance elsewhere in extant sources suggests that other material in the narrative may derive from historical tradition as well, whether or not the other traditions remain extant. (The differences from the Synoptic tradition need not require an independent tradition–paraphrase was a common enough exercise and verbatim recitation was not essential 3798 –but other sources besides the Synoptics and Q existed then [cf. Luke 1:1], and the writer would not have selected only those texts now extant as if he knew which texts would remain extant and wished to impress only later generations.) |
| 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). |
| The real calendrical issue in this chapter is not an annual feast, but the Sabbath (5:9; as in the parallel 9:14), 5727 and Jesus» claim to divine authority as God " s shaliach to adapt Sabbath rules. From Jesus» perspective he is not undermining the Sabbath, but challenging «the Jews " » interpretation of it (7:22–24). The purpose is not to undermine the Sabbath but to support the high Christology in which Jesus acts as his Father does. 5728 John is not the only Gospel author to inform us that Jesus» religious accusers felt that his Sabbath behavior was «unlawful» (εξεστιν, 5:10; Mark 2:24,26; 3:4; 10:2; 12:14 ; Luke 14:3); but from John " s perspective, their view of unlawfulness misses the heart of God " s word (18:31). The chapter ultimately leads into a comparison of Jesus with God " s earlier messenger, Moses, through whom Israel received Torah, arguing that Jesus is much greater than Moses (5:45–47). This theme is further developed in ch. 6, where Jesus becomes a manna-giver far greater than Moses. The continuity between the chapters is considerably greater than advocates of transposition recognize. 1B. Bethesda (5:2) Scholars today often credit John with topographic reliability in matters such as the one at hand; external evidence confirms the existence of a pool of Bethesda in Jerusalem before the city " s destruction, even though it is usually held that John writes over two decades after that event. 5729 Qumran " s Copper Scroll attests Judean awareness of the pool " s title before 70 C.E. (3Q15 11.12–13, «By Bethesdatayin, in the pool where you enter is a smaller basin»). 5730 John cites the pool by its «Hebrew» 5731 name, but, while our current manuscripts have variants of the name (e.g., «Bethzatha»), «Bethesda» seems to be the most likely reading, especially in view of Qumran " s Copper Scrol1. 5732 The pool is near the «sheep gate» (5:2), which, like the rest of old Jerusalem, was near the temple (Neh 3:31–32; 12:39–40; cf. John 2:14–15 ). A lame man might be excluded from some sacred precincts ( Lev 21:18 ; cf. |
| Peter, hearing these remarks, stood up and addressed the crowd. He preached to the people regarding the Old Testament prophecies about the coming of the Holy Spirit. He spoke about Jesus Christ and His death and glorious Resurrection. Great conviction fell upon the people, and they asked the Apostles, " What shall we do? " Peter said to them, " Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit " (Acts 2:38-39). The Bible records that on that day about three thousand were baptized. Following, the book of Acts states that the newly baptized continued daily to hear the teaching of the Apostles, as the early Christians met together for fellowship, the breaking of bread, and for prayer. Many wonderful signs and miracles were done through the Apostles, and the Lord added to the Church daily those who were being saved (Acts 2:42-47). ICON OF THE FEAST The icon of the Feast of Pentecost is known as " The Descent of the Holy Spirit " . It is an icon of bold colors of red and gold signifying that this is a great event. The movement of the icon is from the top to the bottom. At the top of the icon is a semicircle with rays coming from it (1). The rays are pointing toward the Apostles, and the tongues of fire are seen descending upon each one of them signifying the descent of the Holy Spirit (2). 1. Semicircle of rays pointing to each of the Apostles (detail). 2. A tongue of fire rests above the head of Saint Peter (detail). The building in the background of the icon represents the upper room where the Disciples of Christ gathered after the Ascension. The Apostles are shown seated in a semicircle which shows the unity of the Church (3). Included in the group of the Apostles is Saint Paul (4), who, though not present with the others on the day of Pentecost, became an Apostle of the Church and the greatest missionary. Also included are the four Evangelists—Matthew, Mark (5), Luke (6), and John—holding books of the Gospel, while the other Apostles are holding scrolls that represent the teaching authority given to them by Christ. |
| 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). |
| Важным элементом богословия Иоанна является частое упоминание Святого Духа. Его роль в новом рождении (3:5–8), предсказание о Его схождении после прославления Иисуса (7:37–39) и пять высказываний о Духе в прощальных заповедях (гл. 14–16) встречаются только в Евангелии от Иоанна. Он изображается как Утешитель, как пребывающий в верующем, как учитель, как свидетель о Христе, как обличитель мира и как наставляющий верующих в Христа на всякую истину. По сравнению с другими Евангелиями в Евангелии от Иоанна наиболее отчетливо показано, что продолжение служения Иисуса осуществится посредством Духа. В дополнение к сказанному можно отметить несколько других особенностей книги Иоанна. Прежде всего, в этом Евангелии ощущается сильное влияние Ветхого Завета. В нем отсутствует особое упоминание о Вечере Господней, но изложено связанное с ней учение (гл. 6). Одинаково большое значение придается в нем не только акту Божьего избрания, но и ответственности человека. Оно вносит большой вклад в богословие всего Нового Завета. Написанное довольно простым языком, Евангелие от Иоанна привлекает многих современных христиан глубиной мысли и выразительной символикой. См. также главу «Читая Евангелия». Дополнительная литература Milne В. The Message of John, BST (IVP, 1993). Bruce F. F. The Gospel of John, (Pickering and Inglis/Eerdmans, 1983). Carson D. A. The Gospel according to John, (IVP/UK/Eerdmans, 1991). Morris L. The Gospel according to John, NICNT (Eerdmans, 1971). Содержание 1:1–18 Пролог 1:1–5 Предвечное Слово 1:6–8 Свидетельство Иоанна Крестителя 1:9–13 Пришествие света в мир 1:14–18 Воплощение Слова 1:19 – 2:11 Начало служения Иисуса 1:19–34 Свидетельство Иоанна Крестителя об Иисусе 1:35–51 Призвание первых учеников 2:1–11 Откровение через знамение 2:12 – 4:54 Первые столкновения в Иерусалиме, Самарии и Галилее 2:12–25 Очищение храма 3:1–21 Новое рождение 3:22 – 4:3 Иисус и Иоанн Креститель 4:4–42 Иисус в Самарии 4:43–54 Второе чудо в Галилее 5:1–47 Исцеление и проповедь в Иерусалиме |
| 39 . Рец. на кн.: Laurent V. Le Corpus de sceaux de l’empire Byzantin. T. 5. Part 1: L’Église de Constantinople. Ä La hiérarhie. Paris: Éditions du Centre Nationalde la Recherche Scientifique, 1963. 805 p.//Theologische Literaturzeitung. 1965.Bd. 90. S. 918. 40 . Debate on Palamism: Philosophy, Theology, Palamism and “Secular Chris-tianity” [Reply to P. Sherwood]//SVTQ. 1966. Vol. 10. P. 203–208. 41 . Рец. на кн.: Dvornik F. Byzantine Missions among the Slavs. SS. Constantine-Cyril and Methodius. New Brunswick, NJ: Rutgers University Press, 1970. 524 p.//SVTQ. 1970. Vol. 14. 4. P. 233–234. 42 . Рец. на кн.: Weiss G. Joannes Kantakuzenos – Aristokrat, Staatsmann, Kaiserund Mönch – in der Gesellschaftsentwicklung von Byzanz im 14. Jahrhundert. Wiesbaden: Otto Harrassowitz, 1969. 174 S. (Schriften zur Geistesgeschichte desöstlichen Europa; Bd. 4)//BZ. 1971. Bd. 64. S. 116–118. 43 . Рец. на кн.: Kresten O. Das Patriarchat von Konstantinopel im ausgehenden16. Jahrhundert. Der Bericht des Leontios Eustratios im Cod. Tym. MB. 10: Einleitung, Text, Übersetzung, Kommentar. Wein; Köln; Graz: Hermann Böhlaus Nachfolger, 1970. 89 S.//BSl. 1972. T. 33. Fasc. 2. P. 251. 44 . Рец.на кн.: Vita Euthymii Patriarchae CP/Text, transl., introd. and comment. by P. Karlin-Hayter. Bruxelles, 1970. 267 p. (Bibliothèque de Byzantion; T. 3)//Speculum. 1972. Vol. 47. P. 533–534. 45 . Рец.на кн.: Les “Mémoires” du Grand Ecclésiarque de l’Église de Constanti-nople Sylvestre Syropoulos, sur le Concile de Florence (1438–1439)/Éd. V. Laurent. Paris: Éditions du Centre National de la Recherche Scientifique, 1971.715 p.//SVTQ. 1972. Vol. 16. P. 159–161; Κληρονομ α. 1973. T. 5. Ζ. 166–170. 46 . Отклик на письмо Солженицына патриарху Пимену//ВРСХД. 103. С. 152–153. 47 . Рец. на кн.: Sahas D. J. John of Damascus on Islam: The “Heresy of the Ishmaelites”. Leiden: Brill, 1972. 171 p.//SVTQ. 1973. Vol. 17. P. 252–253. 48 . Рец. на кн.: Deiten J. L. von. Geschichte der Patriarchen von Sergius I. bis Johannes VI. (=Deiten J. L. von, Mango C., Wirth P. Geschichte der griechischen Patriarchen von Konstantinopel. Amsterdam, 1972. Teil 4. 241 S.)//BS. 1975.Vol. 2. P. 89–90. |
| 5 Вторая и третья книги более или менее соответствуют 1-му собранию Исаака на сирийском языке. Ср. Chialà S. Dall’ascesi eremitica... P. 334–338. 7 Ср. Isaac of Nineveh (Isaac the Syrian). «The Second Part», Chapters IV–XLI/Ed. S. P. Brock. Louvain, 1995. P. XXXIV. 8 Первые результаты этого исследования были опубликованы в предисловии редактора к итальянскому переводу арабского Исаака: Isacco di Ninive. Grammatica di vita spirituale/A cura di V. Ianari. Cinisello Balsamo, 2009. P. 21–27. 9 Ср. S. Isaaci Syri Antiocheni Homiliae/Ed. P. Bedjan. Parisiis, 1903. P. 398–409. Буква «ч» указывает, что текст в коллекции присутствует лишь частично. 10 Ср. Isacco di Niniυe. Terza collezione/Ed. S. Chialà. Lovanii, 2011. P. 3–9 (текст), 3–16 (перевод). 14 Ср. Los cinco tratados sobre la quietud (šely) de Ddšo’Qatry/Ed. F. del Rio Sánchez. Sabadell-Barcelona, 2001. P. 47–56 (текст), 123–128 (перевод). 23 Ср. Isaac le Syrien. (Euvres spirituelles – II: 41 Discours recémment découverts/Tr. A. Louf. Bégrolles en Mauges, 2003. P. 100, 102–104. 25 Ср. Los cinco tratados sobre la quietud... P. 69, 81, 82 (текст) и 135–136, 142–143 (перевод). 39 Ср. Los cinco tratados sobre la quietud... P. 57–61, 69–77 (текст) и 128–130, 135–140 (перевод). 45 Об арабском переводе «Бесед» Иоанна Отшельника см. Brock S. John the Solitary, On Prayer//Journal of Theological Studies. Vol. 30. 1979. P. 84–101, в частности p. 85 и 101. 46 Но нам известно о существовании арабского перевода его комментария к «Раю отцов», о котором свидетельствует эфиопский перевод с арабского. См. Witakowski W. «Filekseyus», the Ethiopic Version of the Syriac Dadisho Qatraya’s Commentary on the «Paradise of the Fathers»//Rocznik Orientalistyczny. T. 59. 2006. P. 281–296. 48 Опубликован Беджаном в приложении к его изданию 1-го собрания как труд Исаака, см. Chialà. Dall’ascesieremitica... P. 76–77. 49 Некоторые сирийские манускрипты передают две беседы, представленные в виде отрывков из «Пятой части» трудов Исаака, но их авторство остается сомнительным. Издание этих текстов, снабженное итальянским переводом и комментарием, см. Chialà S. Due discorsi ritrovati della Quinta parte di Isacco di Ninive?//Orientalia Christiana Periodica. Vol. 79. 2013. P. 61–112. |
| “… the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables.” (St. Irenaeus of Lyons, Against Heresies and Fragments, Kindle Loc. 6350-51) Photo: http://www.wikiwand.com/ Central to the teachings of Christ is that Moses and the Prophets wrote about Him. We have already encountered this in several of the blog posts in this series. Jesus said: “You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me; yet you refuse to come to me that you may have life. . . . If you believed Moses, you would believe me, for he wrote of me. But if you do not believe his writings, how will you believe my words?” (John 5: 39-47) In this post, we will look at several quotes from St. Irenaeus of Lyons (d. 202AD) and how he applied Christ’s own words to the Scriptures. “For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;“(John 5:46) [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush. And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; and at that very festival, which had been proclaimed such a long time previously by Moses, did our Lord suffer, thus fulfilling the passover.” (St. Irenaeus of Lyons, Against Heresies and Fragments, Kindle Loc. 5535-41) In the above quote, St. Irenaeus shows that in the 2ndCentury Christians believed that the anthropomorphic appearances of God in the Old Testament were actually appearances of the pre-incarnate Christ. |
| Yet John " s baptism may be seen in continuity with Christian baptism. Certainly John " s baptism was incomplete without Jesus» gift of the Spirit, but John " s death did not end the practice of baptism, which already had been adopted by the Jesus movement (4:1–3). 4893 The proposal that John 3refers to Christian baptism also has much to commend it. 4894 Like the image of becoming a newborn child, the command to baptism stems from earlier in the Jesus tradition. 4895 Moreover, one can argue that baptism and faith typically occur together in Johannine thought; Potterie contends that faith elsewhere precedes (1 John 5:6), accompanies ( John 19:34–35 ), and here follows Christian baptism. 4896 Unfortunately, the baptismal character of these other references is also disputable, 4897 and it is difficult to see that Christian baptism would be offering Nicodemus an earthly analogy he could grasp (3:10–12). Still, John and his audience clearly do presuppose some information which Nicodemus does not (such as the identification of water with the Spirit in 7:37–39), so it is not impossible that John intends a reference to Christian baptism. Whatever else the water here means, if it alludes to any kind of baptism (and it probably does), it alludes to the public crossing of social boundaries, which would transfer Nicodemus from one community to another. 4898 It is hardly self-evident, however, that John " s audience would presuppose Christian baptism here; even some interpreters who see Christian baptism in this text acknowledge that the Fourth Gospel includes no other clear references to the ritua1. 4899 Further, in the context of his whole water motif, where Jesus frequently supersedes the water of Jewish traditions (see comment on 2:6; 4:10; 5:2; 7:38; 9:6; 19:34), including the water of John " s baptism (1:33), we propose another interpretation as more likely. 4900 One Jewish lustration ritual probably makes the most appropriate sense of the «earthly» analogy (3:12) that Jesus seems to offer Nicodemus: as noted above, converts to Judaism were apparently seen as newborn children, and proselyte baptism seems to have been a vital step in this conversion process. If this is the referent of «water,» it would certainly drive home a stark point: the teacher of Israel (3:10) himself needs to become a true Israelite (1:47), a true child of Abraham (8:39–40), one of the Lord " s sheep (10:14–15). 4901 |
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