| Consequently, let us remind ourselves daily how strongly God loves us and how much He has done and is doing for us in order to save us. “He who did not spare His own Son, but delivered Him up for us, how shall He not with Him also freely give us all things?” (Rom. 8:32) From one standpoint, these reminders will strengthen our feelings of gratitude toward God, while from another, they will induce us to improve our treatment of people, in line with what is written: “Therefore be imitators of God as dear children” (Eph. 5:1). Let us contemplate this phrase: We are insignificant creatures, incapable of emulating God in any way – not His omnipotence, not His omnipresence, not any other of His other Divine traits. At the same time, we can and must follow in the footsteps of His love! And this for us is a great honor. “Therefore be merciful, just as your Father is merciful” (Luke 6:36). Love Toward God and Those Close to Us “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself” (Matt. 22:37-39). This marvelous statement in its confined, condensed and understandable form imparts the essence of the Holy Bible’s teachings, as explained by our Lord, Jesus Christ: “On these two commandments hang all the Law and the Prophets” (Matt. 22:40). However, an immediate question arises: What with love being a whole feeling, would it not be simpler to say “Love everyone,” and then everything would lead to a single commandment. As we will see later, love for our Creator must occupy a particularly holy place in our heart so that our love for creation does not turn to idolatry. Indeed, love of God ennobles, directs, and warms all other manifestations of this good feeling. If all the teaching of Holy Scripture leads toward two short commandments, does it mean that everything else in it is superfluous? Not so, because beneath the simplicity of these commandments, there lies a great depth. To learn how to love truly and genuinely is a science of sciences, for “above all these things put on love, which is the bond of perfection” (Col. 3:14). A goal of Scripture amounts to instructing us in how to love correctly and genuinely, both by its teachings applied to different events and by examples from life. |
| P. Martin. Grand Rapids, 1970. P. 108–122; idem.Date andPurpose of Luke-Acts: Rackham Reconsidered//CBQ. 1978. Vol. 40. P. 335–350; Talbert C. H.Literary Patterns, Theological Themes, and the Genre of Luke-Acts. Missoula (Mt.), 1975; Robbins V. K.By Land and by Sea: The We-Passages and Ancient Sea Voyages//Perspectives on Luke-Acts/Ed. C. H. Talbert. Danville (Va.), 1978. P. 215–224; Hengel M.Acts and the History of Earliest Christianity/Transl. J. Bowden. Phil., 1979; Martini C.La tradition textuelle des Actes des Apôtres et les tendances de l’Église ancienne//Les Actes des Apôtres: Traditions, rédaction, théologie/Ed. J. Kremer. Leuven, 1979. P. 21–35. (BETL; 48); Neirynck F.The Miracle Stories in the Acts of the Apostles//Ibid. P. 169–213; Maddox R. The Purpose of Luke-Acts/Ed. J. Riches. Edinb., 1982; Pereira Fr .Ephesus, Climax of Universalism in Luke-Acts. Anand, 1983; Barr D. L., Wentling J. L.The Conventions of Classical Biography and the Genre of Luke-Acts//Luke-Acts: New Perspectives from the Soc. of Biblical Literature Seminar/Ed. C. H. Talbert. N. Y., 1984. P. 63–88; Boismard M. -E., Lamouille A.Le text occidental des Actes des Apôtres: Reconstitution et réhabilitation. P., 1984. 2 vol.; Aland B.Entstehung, Charakter und Herkunft des sogenannt westlichen Textes — Untersucht an der Apostelgeschichte//EThL. 1986. Vol. 62. P. 5–65; Tyson J. The Death of Jesus in Luke-Acts. Columbia, 1986; Bovon F. Luke the Theologian: Thirty-Three Years of Research (1950–1983). Allison Park (Pennsylv.), 1987. [Библиогр.]; Brodie T. -L. Luke the Literary Interpreter: Luke-Acts as a Systematic Rewriting and Updating of the Elijah-Elisha Narrative: Diss. R., 1987; Pervo R. I.Profit with Delight: The Literary Genre of the Acts of the Apostles. Phil., 1987; Hemer C. J. The Book of Acts in the Setting of Hellenistic History/Ed. C. H. Gempf. Tüb., 1989. (WUNT; 49); Marshall I. H. Luke: Historian and Theologian. Grand Rapids, 1989; Balch D. L.The Genre of Luk-Acts: Individual Biography, Adventure Novel, or Political History?//Southwestern J. |
| But if its narrative function (in terms of its full theological weight) is in some sense symbolic of an outpouring of the Spirit, one need not seek a chronological harmonization with Acts 2. 10663 As Bürge emphasizes, Luke-Acts itself provides a similar chronological situation: because Luke must end his Gospel where he does, he describes the ascension as if it occurs on Easter (Luke 24:51) even though he will soon inform or remind his readers that it occurred only forty days afterward (Acts 1:3, 9). Likewise, «knowing his Gospel would have no sequel,» the Fourth Evangelist theologically compressed «the appearances, ascension, and Pentecost into Easter. Yet for him, this is not simply a matter of literary convenience.... John weaves these events into " the hour» with explicit theological intentions.» 10664 1B. The Setting (20:19) By announcing that it was evening on the first day of the week (20:19), John informs the reader that the first revelation to the gathered disciples occurred shortly after the resurrection appearances began. Although some question the timing, 10665 it certainly appears consistent with the gospel tradition ( 1Cor 15:5 ). 10666 Luke in particular indicates that Jesus left two Judean disciples about sundown (Luke 24:29, 31) and the disciples hurried immediately to Jerusalem (Luke 24:33), where Jesus greeted all the disciples together (Luke 24:36). Mark " s Galilean emphasis makes sense of why Jesus promises an appearance to the disciples in Galilee ( Mark 14:28; 16:7 ), which John does not treat as incompatible with a prior Judean appearance such as in Luke ( John 21:1 ). The disciples would also be continuing in their most intense mourning period at this time; later rabbinic traditions suggest that such mourning included sitting without shoes on the ground, abstaining from working, washing, anointing, and even study of Torah. 10667 John may mention the time of day particularly to connect the events of this paragraph closely with the one that preceded. 10668 There Jesus surprised Mary, who did not recognize him, and commissioned her to tell his other followers the remaining detail of his mission (20:17), which she carried out (20:18). Now he commissions the disciples to carry his message to those who are not yet his disciples (20:21–23); the story world presumes that they, too, would prove obedient to their commission (17:20). |
| Thus, like most of this Gospel, we lack sufficient external data to verify or falsify this passage from a strictly historical perspective; the stories do not appear in the Synoptics and the language is Johannine. The images employed, however, are certainly consistent with the Synoptic portrait of the historical Jesus (whether John received them as entire stories or wove together images from Jesus tradition or elsewhere). Jesus elsewhere spoke of wolves as false prophets (10:12; cf. Matt 7:15; cf. Matt 10:16; Luke 10:3) and the shepherd who cares sacrificially for his sheep (Matt 18/Luke 15:4–5). Other images such as robbers ( Mark 11:17 ; Luke 10:30) and gates (Matt 7:13–14; Luke 13:24–25) are frequent enough in other teachers» illustrations that the «coherence» is less significant. 7206 «Knowing the Father» (10:14–15) resembles a passage in Q (Matt 11/Luke 10:22). Historically, then, one finds here, at the least, verisimilitude of substance, albeit in Johannine idiom. 3B. The General Background of the Sheep and Shepherd Image (10:1–10) Scholars have proposed various backgrounds for Jesus» teaching about the sheep. Some have argued for a gnostic, 7207 especially Mandean, background. 7208 As we argued in our introduction, however, a demonstrable Mandean background for anything in the Fourth Gospel is virtually impossible, since the earliest extant Mandean sources are over half a millennium later than the Fourth Gospe1. Indeed, the late Mandean «parallels» probably reflect some dependence on John here. 7209 By contrast, Gods intimacy with his flock is clearly an OT image (e.g., Isa 40:11; Ezek 34:12–16 ), and where John goes beyond this he may reflect the early Christian development of the intimacy theme (e.g., in Q, Matt ll:27/Luke 10:22). 7210 While the OT background is paramount, John " s audience would also think of what they knew of shepherds. Less informed members of his original audience, new to the Jewish and Christian conceptual realm, would have at least recognized various affective associations with the shepherd image. Some in the western Mediterranean would have recalled nostalgically «the idyllic life of» shepherds, 7211 but a more widespread perception, especially among urban dwellers, was one of suspicion, since many perceived shepherds «as rough, unscrupulous characters, who pastured their animals on other peoplés land and pilfered wool, milk, and kids from the flock.» 7212 Yet the nature of Jesus» comparisons in the passage will evoke especially the pictures of shepherd as «leader» rather than as unscrupulous. |
| Different authors of the same school could account for the differences, but if one questions common authorship on the basis of this thoroughgoing orientation, one might also question common origin in the same schoo1. After all, would not members of the same school and community be even more apt to share their teacher " s perspective than his vocabulary? 1075 On the other hand, it would take the same author less originality to adapt the same vocabulary to different genres, 1076 and to confine a major part of his own perspective to each one; and individual authors not following a school were often eclectic. 1077 If one questions whether the same author could have propagated both realized and future eschatology, one could ask the same question of the community from which both works issued or, indeed, of those who accept both works in a single canon today. 1078 In fact, as Luke parallels Jesus and the church in Luke-Acts, one could argue (if so inclined) that John emphasizes the continuity of experience between Jesus in the Gospel and the prophetic community in Revelation, emphasizing realized eschatology in the former and future eschatology in the latter. Such a close relationship between the two works would be at best an exaggeration; they lack the uniting architectonic patterns that are so clear in Luke-Acts. 1079 But it suffices to suggest that common authorship is a more defensible position than has often been allowed. The same author is more likely to use the same vocabulary in a different way than to use different vocabulary to articulate the same basic point. Thus, for instance, Luke does not use κολλομαι (Luke 10:11; 15:15; Acts 5:13; 8:29; 10:28; 17:34) or προσδοκω (usually positive and theological in Luke, but less so in Acts) 1080 in a uniform manner. 1081 Different subject matter, sources, genre, or even mood can account for such differences. But for the minimal argument that John and Revelation reflect the same communities, theological compatibility (treated below) remains an important question. 2B. Theological Differences? |
| of Theology. Fort Worth (Tex.), 1990. Vol. 33. P. 5–19; Tannehill R. C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Minneapolis, 1990. Vol. 2: The Acts of the Apostles; Thornton C. -J.Der Zeuge des Zeugen: Lukas als Historiker der Paulusreisen. Tüb., 1991. (WUNT; 56); Vaganay L. An Introd. to New Testament Textual Criticism. Camb., 19912; Sterling G. E.Historiography and Self-Definition: Josephos, Luke-Acts, and Apologetic Historiography. Leiden; N. Y., 1992; Strange W. A. The Problem of the Text of Acts. Camb., 1992. (SNTS.MS; 71); Alexander L. Acts and the Ancient Intellectual Biography//Ancient LiterarySetting/Ed. B. W. Winter, A. D. Clarke. Grand Rapids, 1993. P. 31–63. (The Book of Acts in its First Century Setting; 1); eadem. The Preface to Luke’s Gospel: Literary Convention and Social Context in Luke 1. 1–4 and Acts 1. 1. Camb., 1993. (SNTS.MS; 78); Conzelmann H. Die Mitte der Zeit: Stud. z. Theologie des Lukas. Tüb., 19937; Parsons M. C., Pervo R. I. Rethinking the Unity of Luke and Acts. Minneapolis, 1993; Text und Textwert der griechischen Handschriften des Neuen Testaments/Hrsg. K. Aland etc. B.; N. Y., 1993. Bd. 3: Die Apostelgeschichte. 2 Tl.; Green J. B., McKeever M. C. Luke-Acts and New Testament Historiography. Grand Rapids, 1994 [Библиогр.]; Soards M. L. The Speeches in Acts: Their Content, Context, and Concerns. Louisville (Ky.), 1994; Bauckham R., ed. The Book of Acts in Its Palestinian Setting. Grand Rapids, 1995; Jervell J. The Theology of the Acts of the Apostles. Camb., 1996; Turner M. Power from on High: The Spirit in Israel’s Restoration and Witness in Luke-Acts. Sheffield, 1996; Zwiep A. W. The Ascension of the Messiah in Lukan Christology. Leiden, 1997; Marguerat D. La première histoire du christianisme: Les Actes des Apôtres. P., 1999; Porter S. E. The Paul of Acts: Essays in Literary Criticism, Rhetoric, and Theology. Tüb., 1999. (WUNT; 115); idem. The Genre of Acts and the Ethics of Discourse//Acts and Ethics/Ed. Th. E. Phillips. |
| Although Jewish people in Palestine usually sat on chairs when available, 8062 they had adopted the Hellenistic custom of reclining for banquets, 8063 including the Passover, 8064 a setting that the Fourth Gospel and its first audience might assume from the Gospel tradition despite the Fourth Gospel " s symbolic shift of the Passover to one day later. 8065 It probably implies that John has, after all, revised an earlier Passover tradition. (One would not expect John to harmonize all his traditions, 8066 though his narrative may be more consistent in its portrayal of Jesus than that of Matthew or Luke is.) Authenticity and Significance of the Foot Washing Although we will offer brief comment on specific verses below, many of the critical issues surround the passage as a whole. 1. The Question of Historical Authenticity Against the tendency to suppose that whatever event is reported only in John is likely fictitious, it should be remembered that Matthew and Luke felt free to supplement Mark " s outline with other material, much of which they share in common but much of which they do not. Given the small quantity of extant data to work with, multiple attestation works as a much more valid criterion when applied positively than when applied negatively. Man-son thinks that Jesus may have washed the disciples» feet at the Last Supper, citing Luke 22:27. 8067 Certainly Jesus there uses himself as an example of one who serves (Luke 22:27), while exhorting his disciples to serve one another (Luke 22:26). 8068 Normally foot washing would precede a meal (cf. Luke 7:44), but the foot washing here follows most of the meal (13:2–4); the logic of the narrative prevents any further eating, for Jesus soon departs. 8069 Given John " s different date for Passover, 8070 however, he may deliberately omit discussion of the meal to keep the emphasis on the cross itself. 2. The Message of the Foot Washing The theology of the foot washing is, however, of greater importance to us here. Most scholars recognize the image of self-sacrifice in the foot washing. 8071 By humbly serving his disciples (13:4–16), Jesus takes the role of the Suffering Servant (cf. Isa 52:13–53:12) that John has just mentioned (12:38), epitomizing christological motifs from his Gospel and some other early Christian sources. 8072 Because biblical and early Jewish customs use foot washing in welcoming guests, some see it as an act of eschatological hospitality. 8073 |
| Sheffield, 2005. P. 1–15; vardon P. Sens et enjeux d’un conflit textuel: Le texte occidental et le texte alexandrin des Actes des Apôtres. P., 1999; Ауни Д. Новый Завет и его лит. окружение/Пер. с англ.: В. В. Полосин. СПб., 2000; Левинская И. А. Апостолов на фоне евр. диаспоры. СПб., 2000; Bonz M. P. The Past as Legacy: Luke-Acts and Ancient Epic. Minneapolis, 2000; Кассиан (Безобразов), архим.Христос и первое христ. поколение. М., 2001; Gregory A. F. The Reception of Luke and Acts in the Period before Irenaeus: Diss. Oxf., 2001; Hur Ju. A Dynamic Reading ofthe Holy Spirit in Luke-Acts. Sheffield, 2001; Woods E. J. The Finger of God and Pneumatology in Luke-Acts. Sheffield, 2001; Avemarie F. Die Tauferzählung der Apostelgeschichte: Theologie und Geschichte. Tüb., 2002. (WUNT; 139); Reimer A. M. Miracle and Magic: A Study in the Acts of the Apostles and the Life of Apollonius of Tyana. L., 2002; Wedderburn A. J. M. The «We»- Passages in Acts: On the Horns of Dilemma//ZNW. 2002. Bd. 93. H. 1/2. S. 78–98; Hurtado L. W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids; Camb., 2003; MacDonald D. R. Does the New Testament Imitate Homer?: Four Cases from the Acts of the Apostles. New Haven, 2003; Weissenrieder A.Images of Illness in the Gospel of Luke: Insights of Ancient Medical Texts. Tüb., 2003. (WUNT. R. 2; 164); Salmeier M. A. Ordainer of Times and Seasons: the Portrayal of God in the Book of the Acts of the Apostles: Diss. Oxf., 2005; Cissolah A. K. M. Jusqu’aux extrémités de la terre: la référence aux chap. 2 et 12 des Actes des Apôtres. P., 2006. А. А. Ткаченко Рубрики: Ключевые слова: БРАК общественный, и в частности правовой, институт, заключающийся в продолжительном союзе лиц муж. и жен. пола, составляющем основу семьи БИБЛЕЙСКИЕ ПЕСНИ песни Свящ. Писания, пророческие песни,неск. вошедших в богослужебную практику поэтических текстов из ВЗ, а также апокрифического и раннехрист. происхождения ВЕЛИКАЯ СУББОТА суббота накануне Пасхи, когда Церковь вспоминает телесное погребение и сошествие Христа во ад, начиная праздновать Его тридневное Воскресение ИЕРУСАЛИМСКИЙ СОБОР АПОСТОЛОВ встреча апостолов Павла, Петра, Иакова, брата Господня, и Иоанна для обсуждения вопросов, связанных с признанием миссии ап. Павла среди язычников АНДРЕЙ ПЕРВОЗВАННЫЙ ап. от 12-ти (пам. 30 нояб., в Соборе 12 апостолов, в Соборе Карельских святых и в Соборе Крымских святых) ВЕЛИКАЯ ПЯТНИЦА пятница Страстной седмицы, один из главных дней церковного календаря, посвященный воспоминанию дня искупительных страданий и Крестной смерти Господа Иисуса Христа ВЕЛИЧИТ ДУША МОЯ ГОСПОДА евангельская песнь Богородицы (Лк 1. 46-55), к-рая в богослужебных книгах включается в число библейских песней |
| Kurz, «Disciple» Kurz, William S. «The Beloved Disciple and Implied Readers.» Biblical Theology Bulletin 19 (1989): 100–107. Kurz, «Luke 22:14–38» Kurz, William S. «Luke 22:14–38 and Greco-Roman and Biblical Farewell Addresses.» JBL 104 (1985): 251–68. Kurz, «Models» Kurz, William S. «Narrative Models for Imitation in Luke-Acts.» Pages 171–89 in Greeks, Romans, and Christians: Essays in Honor of Abraham J. Malherbe. Edited by David L. Balch, Everett Ferguson, and Wayne A. Meeks. Minneapolis: Fortress, 1990. Kurz, Reading Luke-Acts Kurz, William S. Reading Luke-Acts: Dynamics of Biblical Narrative. Louisville, Ky: Westminster John Knox, 1993. Kusmirek, «Zydzi» Kus " mirek, A. «Zydzi w ewangelii Jana (The Jews in the Gospel of John).» Studia theologica varsaviensia 30 (1992): 121–35. Kustas, «Diatribe» Kustas, George L. «Diatribe in Ancient Rhetorical Theory.» Center for Hermeneutical Studies Protocol 22 (1976): 1–15. Kuyper, «Grace» Kuyper, Lester J. «Grace and Truth: An Old Testament Description of God and Its Use in the Johannine Gospe1.» Interpretation 18 (1964): 3–19. Kuzenzama, «Préhistoire» Kuzenzama, K. P. M. «La préhistoire de l " expression " pain de vié ( Jn 6 ,35b, 48): Continuité ou émergence?» Revue africaine de théologie A, no. 7 (1980): 65–83. Kydd, Gifts Kydd, Ronald A. N. Charismatic Gifts in the Early Church. Peabody, Mass.: Hendrickson, 1984. Kysar, «Background» Kysar, Robert. «The Background of the Prologue of the Fourth Gospel: A Critique of Historical Methods.» Canadian Journal of Theology 16 (1970): 250–55. Kysar, «Contributions» Kysar, Robert. «The Contributions of the Prologue of the Gospel of John to New Testament Christology and Their Historical Setting.» Currents in Theology and Mission 5, no. 6 (1978): 348–64. Kysar, Evangelist Kysar, Robert. The Fourth Evangelist and His Gospe1. Minneapolis: Augsburg, 1975. Kysar, «Gospel» Kysar, Robert. «John, the Gospel of.» Pages 912–31 in vol 3 of Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, 1992. |
| That the Fourth Gospel plays John " s role down in light of some contemporary exorbitant claims for him is likely (see comment on 1:6–8), especially since the Fourth Gospel refuses to grant him even the role of Elijah which he seems to have played to some extent in pre-Markan tradition ( Mark 1:6 ; Matt 3:4; 3829 cf. 1 Kgs 17:6; 2 Kgs 1LXX; Mark 9:13 ; Matt 17:12–13; Luke 1:17), 3830 even though he does not explicitly transfer those claims to Jesus. 3831 It may also merit mention that the Synoptic miracle traditions which applied Elijah " s miracle-working role to Jesus and passages such as Luke 9:61–62 (cf. 1 Kgs 19:20) and 10(cf. 2 Kgs 4:29) already transferred some Elijah images to Jesus, but for Jesus these were clearly inadequate (cf. Luke 9:8, 19–20, 33–35, although Luke omits Mark " s parallel acclamation of the deceased Baptist as Elijah here). Of course, even the Synoptic writers did not suppose that John was literally Elijah ( Mark 9:4 ; Matt 17:3; Luke 1:17; 9:30). 3832 If the historical John saw himself as a forerunner, he may have seen himself as an Elijah at least in a figurative sense (cf. 1:23; Mal 4:5 ); if he saw himself as a forerunner for Elijah, he would have seen the one coming after him as literally «before» him (1:30). 3833 Jewish tradition naturally developed the promise of Elijah " s return in Mai 4:5–6 (MT 3:23–24), which appears as early as Ben Sira ( Sir 48:10 ). Later rabbis particularly seized on this feature of eschatological expectation, although they developed it in very different ways from nonrabbinic streams of thought. 3834 That Elijah remained alive was safely assumed from the biblical text (2 Kgs 2:9–12; Mal 4:5–6 ; cf. 1Macc 2:58; Sir 48:9 ), and later rabbis continued to work from this assumption. 3835 In these later rabbis, however, his role in the present period before the final time became more prominent than his eschatological function, perhaps due in part to the de-emphasis of messianic eschatology after the sufferings under Hadrian. (The rabbis also tended to view the prophets as proto-scribes.) 3836 Like other biblical prophets, Elijah became a master halachist, often sent to settle rabbinic disputes; 3837 also sometimes described with a role comparable to that of angels, 3838 the rabbinic Elijah often was sent on divine errands to miraculously aid rabbis. 3839 Other rabbinic evidence, however, does point to Elijah " s eschatological role. The rabbis were clearly aware of Malachís prophecy and they anticipated Elijah " s return at the end of the age 3840 alongside rabbinism " s other eschatological figures. 3841 Elijah would also exercise an eschatological halakic role, 3842 especially (in line with the rabbinic interpretation of Malachi) in determining proper lines of descent (Israelites vs. proselytes, etc.). 3843 Although the bulk of this evidence derives from the more numerous Amoraic texts, some of it is also Tannaitic. 3844 |
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