| Central to the setting is the matter of ritual purification; John " s disciples disagree with traditional views about purification (3:25), as does the Fourth Gospel " s author (2:6; cf. 11:55). 5127 Yet his disciples, perhaps like some of his followers in the late first century, also held an inadequate view of purification; they may have seen Jesus as competition (3:26). As in 1:29–37 John again needs to point his disciples to the greater one (3:27–30). John, who offers the best form of Jewish purification, offers merely purification in water; Jesus offers a baptism in the Spirit (1:31–33; 3:5). 5128 That purification and baptismal questions are central to this section is clear from its unity with 4:l-3. 5129 Μετ τατα (3:22) is a frequent transitional device in John (5:1,14; 6:1; 7:1; 19:38; 21:1) 5130 and Revelation (1:19; 4:1; 7:9; 9:12; 15:5; 18:1; 19:1; 20:3) which also occurs seven times in Luke-Acts and on only two other occasions in the NT. 1A. Jesus» Ministry and John " s Ministry (3:22–23, 26) Regardless of the applicability to followers of the Baptist in the time in which the Fourth Gospel was written, a historical reminiscence likely stands behind the tension between John " s and Jesus» followers. 5131 The Synoptics allow for little overlap between John and Jesus, presenting Jesus as John " s successor and the fulfillment of his message. One might suppose that John, whose story world extends the ministry of Jesus to two or three years, overlaps Jesus and John the Baptist. For an apologetic against followers of the Baptist, however, the chronology followed in the Synoptic tradition would have worked well enough. (John apparently knew the tradition circulated through Mark and his Synoptic followers; 3seems to explicitly respond to it.) 5132 The Fourth Gospel thus allows the tension between the two movements to stand as early as Jesus» ministry, but clarifies the appropriate place of the Baptist movement through the Baptist " s own words. The Synoptics may well have suppressed the overlap as a potential embarrassment, 5133 although there is less evidence of tension with a Baptist community at that point. |
| 225 Fischer and Stein, «Marble.» Less demonstrably, some have suggested that his use of conventional forms in his suicide accounts militates against the accuracy of his battle suicides (Newell, «Forms»). 227 Wright, People of God, 378, also comparing Luke 24:51; Acts 1:3. Cf. also the divergent details in Josephus and Philo on the same events (Theissen, Gospels, 149). Josephus follows but apparently modifies some literary sources (see Pucci Ben Zeev, «Reliability»). 228 Sanders, Judaism, 6. Many claims against his reliability are overstated; see, e.g., Rajak, Josephus, 9–10. 229 For specific examples of Josephus " s adaptations, see, e.g., Begg, «Jotham,» «Fall,» «Putsch,» and «Jehoahaz» (improving the character); Feldman, «Elijah,» and other articles by Feldman noted above; Gafhi, «Josephus,» 126–27. In Josephus " s case, the claim not to have added or omitted anything seems pure convention, however (Feldman, «Hellenizations,» 133). 230 Bultmann, Tradition, 369, exaggerated their Hellenistic character (though allowing some Palestinian tradition); contrast Barrett, Jesus, 6. Aune explains Gospel biography by deliberately «oversimplifying» it as exhibiting «Hellenistic form and function with Jewish content» (Environment, 22). Hellenistic narrative techniques were standard in Jewish documents written in Greek (e.g., Cohen, Maccabees, 43). 231 Greek conventions for praising heroes or deities were also sometimes transferred to Jewish heroes; cf., e.g., Van der Horst, «Children.» 232 This is not to deny that the latter depend on ultimate Palestinian sources (Hengel, «Problems,» 238–43, for example, supports the ancient tradition of Mark " s dependence on Peter) but to argue that they articulate their Gospels for a more pluralistic milieu. 233 Stanton, Jesus, 126; Aune, Environment, 37. Granted, the Gospels could draw on biblical narratives focused on persons as well as on Hellenistic sources (Hengel, «Problems,» 219–20); but the suggestion that ancient Near Eastern models provided the later Greek emphasis on individual characters (cf. Dihle, «Biography,» 366–67) is overstated. |
| In Greek, it’s τραπεζτης, which comes from the word for “table.” Where else, in scripture do we talk about a table? Well, it’s an important concept. It’s “table-fellowship” (Matthew 15:27; Mark 7:29; Luke 16:21, 22:21, 30; Acts 6:2, 16:34; and I Corinthians 10:21). Fr. Paul Tarazi elaborates for us: The noun trapeze means basically “table” and occurs in the New Testament mainly in conjunction with table fellowship between Jews and Gentiles, i.e., the Eucharistic gathering. This intention is made clear in Matthew, which changes the Lukan trapeze into trapezitais(bankers) which could also mean “commensals, table-fellows” so that the master’s saying may be rendered as “you ought to have invested my money with the [your] table-fellows.” [Paul Nadim Tarazi, Matthew and Canon (St. Paul: OCABS Press, 2009), pp. 260-1] We know that the Old Testament, the Mosaic Law, prevented the Judeans from investing money in order to gain interest. And, we now know that the word used in English for “banker” can also mean “table-fellow.” Since our context is scripture, which emphasizes the coming together of Jew and Gentile, Tarazi’s thesis makes sense. The parable is not alluding to the third slave actually investing money as we would today in a physical bank–after all, that was forbidden by the Law. What he’s really saying is that we need to invest in our neighbor and to invest in them with love. The more we invest, the better! Imagine! I want you to imagine a world where everyone knows scripture, inside and out. Now, imagine if everyone eagerly followed the Bible’s instruction to invest in their neighbor with love. What would that look like? This also means that people will be investing in you! After all, you too are somebody’s neighbor! What would our community look like? Now, I want you to imagine what the world would look like if we were all like the third slave. We’ve all been instructed to love and we’ve entrusted with this sacred commandment. But, instead of acting upon it, we buried it in the ground. |
| The Ascension of our Lord The Gospel’s retelling of the Ascension is quite laconic. Christ said to the apostles His last words of comfort and hope (Luke 24:49); then, having walked to the top of the Mount of Olives, He blessed them and went away as if ascending into heaven. Why do I say “as if ascending”? Because the Savior did not fly away to the Moon, but entered into the glory of His Father; He did not leave the world, abandoning us, but is here, among us (Matthew 18:20) always to the very end of the age (Matthew 28:20). In the name of the Father, Son, and Holy Spirit. Dear brothers and sisters in Christ, Today we celebrate one of the twelve great feasts of the Church, the Ascension of our Lord. This feast, unlike immovable holidays, is directly related to Pascha and Pentecost. Ascension crowns the celebration of Pascha and prepares us to receive the Holy Spirit on the day of Pentecost. All this time, from Pascha to Pentecost, listening to the words of the Gospel and of church hymns, we as if again and again recall and relive the joy which encompassed the holy apostles. Forty days from Pascha to Ascension they rejoiced in communion with the risen Savior (Acts 1:3): He came to them (Luke 24:36), stayed with them, ate with them (Luke 24:43), taught them and explained scriptures to them (Luke 24:45). We also, keeping our paschal joy like the flame of a small candle, feel the Savior’s presence, commune with Him in the sacrament of the Eucharist, listen to the holy scriptures and teachings. On the very day of Ascension, the Savior led His disciples to the Mount of Olives. Again we relive all the events connected with this marvelous place: it is here that Christ taught His apostles (Matthew 24:3); it is here that He visited Martha and Mary (Luke 10:38); it is here that He raised their brother Lazarus from the dead (John 11:43); here, descending to Jerusalem with the singing of “Hosanna” and “Blessed is he who comes” (Luke 19:38), Christ wept for the Holy City (Luke 19:41-44). At the foot of the Mount of Olives Christ and His disciples passed by the garden of Gethsemane, where on the stones there will always remain the stains from “His sweat” which “was like drops of blood” (Luke 22:44), and where He was betrayed by Judas only a month and a half ago (Mark 14:43); they walked passed the place where Protomartyr Stephen was soon to be killed. The significance of this mountain for Christians was so great that it is here that the Theotokos willed for her most pure body to be buried (from Dormition Matins). And now in this holy place, on top of this holy mountain Christ parted with His disciples. |
| RITUAL Ceremonies and texts used in the worship of the Church. Having her roots in the temple and synagogue, the Church has employed ritual in her worship from the very beginning. See also LITURGY and WORSHIP. SABBATH The seventh day of the week, originally a day of rest, for after creation " God rested on the seventh day " (Gen. 2:2). Since Christ rose from the dead on the first day of the week, Sunday, the Church gathers on this day instead of the seventh to worship God. Sunday is also called " the Lord’s Day " and " the eighth day, " because it transcends the Sabbath and is seen as being a part of heavenly time rather than earthly time. See Ex. 20:8-11; Acts 20:7. SACRAMENT Literally, a " mystery. " A sacrament is a way in which God imparts grace to His people. Orthodox Christians frequently speak of seven sacraments, but God’s gift of grace is not limited only to these seven—the entire life of the Church is mystical and sacramental. The sacraments were instituted by Christ Himself (John 1:16, 17). The seven mysteries are baptism (Matt. 28:18-20; Rom. 6:4; Gal. 3:27), chrismation (Acts 8:15-17; 1 John 2:27), the Holy Eucharist (Matt. 26:26-28; John 6:30-58; 1 Cor. 10:16; 11:23-31), confession (John 20:22, 23; 1 John 1:8, 9), ordination (Mark 3:14; Acts 1:15-26; 6:1-6; 1 Tim. 3:1-13; 4:14), marriage (Gen. 2:18-25; Eph. 5:22-33), and healing or unction (Luke 9:1-6; James 5:14, 15). SACRIFICE To offer something up to God. In the Old Covenant, God commanded His people to sacrifice animals, grain, or oil as an act of thanksgiving, praise, forgiveness, and cleansing. However, these sacrifices were only a foreshadowing of the one perfect sacrifice—Christ, the Word of God, who left the heavenly glory to humble Himself by becoming Man, giving His life as a sacrifice on the Cross to liberate humanity from the curse of sin and death. In the Eucharist, the faithful participate in the all-embracing, final and total sacrifice of Christ. See Lev. 1:1—7:38; 1 Cor. 11:23-26; Phil. 2:5-8; Heb. 9:1—10:18. See also REMEMBRANCE. |
| Repent for the kingdom of heaven is at hand. (Matt. 4:17) Photo: Y.Kostygov/Expo.Pravoslavie.Ru With these profound and holy words, the incarnate Word began His preaching to fallen mankind. Outwardly, such simple teaching! But one must understand it with his very life: then these short and simple words which are contained in all of the Gospel will be revealed. Just as the holy Apostle Paul, when preaching the Gospel, which he did throughout almost all the known world, said that he testified “both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). Brethren! In order to believe in our Lord Jesus Christ repentance is needed; in order to remain in this salvific faith, repentance is needed; in order to be successful in it, repentance is needed; in order to inherit the Kingdom of Heaven, repentance is needed. All of this is clearly set forth in the Holy Scripture. Holy Scripture teaches us that “God sent His Son into the world … that the world through Him might be saved,” that “he that believeth on Him is not condemned; but he that believeth not is condemned already,.“ “That light (Christ) is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” (John 3: 17-20) To those afflicted by the passion of vainglory the Scripture witnesses: “How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?”(John 5:44). Those bound by the passion of greed did not only not believe the Lord, but they even derided Him when He preached to them the important and most holy teaching concerning the remembrance of eternity, and the arranging of earthly matters in accordance to the immortality appointed for man. (Luke 16: 14) Those attracted to the evil passion of envy did not only not believe in the Lord, but they also conspired to kill Him, and they accomplished this. All those infected with vain and sinful vices, according to the unerring testimony of the Gospel, are cut of from participating in the spiritual wedding of the Son of God, making themselves unworthy of blessed union with Him (Matt. 22:5). “You can not serve God and Mammon!” (Luke 16:14); you cannot serve two masters, God and sin! “Repent: for the Kingdom of Heaven is at hand! Repent, and believe in the Gospel (Mark 1:15). |
| 23:23). Christ came not to destroy the law but to fulfill it (Matt. 5:17), to breathe life into what had become a dead and empty legalism. It was not the Pharisees’ observance of the law that Christ denounced but their attitude: their pride, their boasting, their self-satisfaction, their disdain for those who did not keep the letter of the law. This was their measure of righteousness. But what does Christ say to us: Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven (Matt. 5:20). And He proceeds to contrast the minimalism of the Old Testament law with the maximal intent that lies at the heart of His new testament ethic: Ye have heard that it was said by them of old time, Thou shalt not kill… But I say unto you, that whosoever is angry with his brother shall be in danger of the judgment (Matt. 5:21-22). Adultery and divorce are similarly redefined, while an eye for an eye and a tooth for a tooth is supplanted by the higher command to turn the other cheek. Leading His listeners further up the spiritual ladder, Christ enjoins them to love their enemies, do good to them that hate you… Finally, He says, Be ye perfect, even as your Father which is in Heaven is perfect. In this spirit, we can see that tithing is a baseline requirement, as it were, of our spiritual life. We should practice tithing as a matter of course. Nor should this give us cause to be proud, for we are simply doing that which is our duty to do, as unprofitable servants (cf. Luke 17:10). Tithing precedes almsgiving on the path to perfection where, far ahead of us, we have the example of those early Christians who sold their houses and lands and laid the proceeds at the apostles’ feet for distribution (Acts 4:32-25), and of the widow whose two mites that she cast into the treasury constituted all her living (Mark 12:42-44). Some may protest, “How can I possibly tithe on my salary, when I am just making it as it is, what with regular expenses and saving for college tuition and retirement…” A single mother with two boys, barely making ends meet, raised similar objections when a friend recommended that she set aside ten percent of her slim paycheck. |
| F. J. Klijn, An Introduction to the New Testament, ET Leiden 1967; D.J. Selby, Introduction to the New Testament, New York 1971. Вот, например, спектр датировки, представленный в работах Кюммеля: 50–1 I and II Thessalonians 53–6 Galatians, Philippians, I and II Corinthians, Romans 56–8 Colossians, Philemon c.70 Mark 70–90 Luke 80–90 Acts, Hebrews 80–100 Matthew, Ephesians 90–5 I Peter, Revelation 90–100 John 90–110 I-III John –100 James c.100 Jude 100 I and II Timothy, Titus 125–50 II Peter Самый большой диапазон возможных датировок был представлен в работах Норманна Перрина, представляющего направление критики форм и критики редакций: 50–60 I Thessalonians, Galatians, I and II Corinthians, Philippians, Philemon, Romans 70–90 II Thessalonians, Colossians, Ephesians, Mark, Matthew, Luke-Acts, Hebrews 80–100 John, I-III John 90–100 Revelation 90–140 I Peter, James, Pastoral Epistles, Jude, II Peter Более того, в последнее время наметилась серьезная тенденция в результате полученного консенсуса вообще просто представлять диапазон датировки не особенно заботясь о тщательном анализе внешних и внутренних свидетельств каждой новозаветной книги, что было так характерно для работ Лайтфута, Гарнака и Цана”. 5 Теперь еще несколько замечаний о внешних свидетельствах, прошу обратить внимание. Мы можем говорить о 1. текстуальной зависимости одного текста от другого при наличии повторяющихся вербальных совпадений. 2. знакомстве автора с другим текстом при наличии некоторых вербальных совпадений. 3. о концептуальном знакомстве автора с другим текстом при наличии концептуальных совпадений (совпадений идей). Отмечаем сразу, что в случае этапа христианской письменности, получившего в истории название «мужы апостольские» можно говорить только о пунктах 2 и 3, так как все цитаты приводилисьэтими авторами по памяти. Это происходило по следующим причинам: а) эти люди напрямую общались с апостолами и им не было необходимости наизусть заучивать их тексты. б) собственно говоря, еще не было канона Новозаветных книг в нашем понимании этого слова, а были тексты очевидцев жизни Христа и первоначального распространения христианства и близких к ним людей, которые имели авторитет, но еще не рассматривались как Писание. |
| Оба текста согласны в том, что евреи должны продолжать соблюдать Тору даже после того, как признали Иисуса своим Мессией. Книга Деяний при этом утверждает, что язычники не нуждаются в обрезании, что суббота и большинство пищевых законов (за исключением употребления крови и мяса удавленины) являются необязательными для язычников, но обязательными для евреев. Пожалуй, Матфей соглашается с Деяниями в этом последнем пункте. В любом случае, Евангелия от Матфея и Луки и Деяния апостолов напоминают нам, что последователи Иисуса из евреев продолжали играть важную роль в ранней христианской истории даже после разрушения Храма в 70 году н. э., когда христиане из язычников постепенно становились доминирующей силой и голосом внутри формирующегося христианства. Библиография : 1. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. 2. Kinzer, Mark. Postmissionary Messianic Judaism: Redefining Christian Engagement with the Jewish People. Grand Rapids, Mich.: Brazos Press, 2005. 3. Oliver, Isaac W. Torah Praxis after 70 CE: Reading Matthew and Luke-Acts as Jewish Texts. Wissenschaftliche Untersuchungen zum Neuen Testament 2.355. Tübingen: Mohr Siebeck, 2013. 4. Sim, David C. The Gospel of Matthew and Christian Judaism: The History and Social Setting of the Matthean Community. Studies in the New Testament and Its World. Edinburgh: T&T Clark, 1998. Здесь и далее цитаты Нового Завета даны в переводе епископа Кассиана (Безобразова). [†] Цитата дана в переводе Н.А. Переферковича «Талмуд, Мишна и Тосефта. Том второй». Статья Isaac W. Oliver, «Do Christians Have to Keep the Torah? The Cases of Matthew and Luke-Acts» взята с сайта The Bible and Interpretation. Режим доступа: http:// www. bibleinterp. com/ articles/2015/05/ oli398027. shtml . Перевод с английского М.С. Проскурина Комментарии ( 0): Написать комментарий: Правила о комментариях Все комментарии премодерируются. Не допускаются комментарии бессодержательные, оскорбительного тона, не имеющие своей целью плодотворное развитие дискуссии. |
| 1995. Vol. 37. Fasc. 3. P. 209-231; Frickenschmidt D. Evangelium als Biographie. Tüb., 1997; Inch M. Exhortations of Jesus According to Matthew and Up from the Dephts: Mark as Tragedy. Lanham etc., 1997. P. 69-170; Wills L. M. The Quest for the Historical Gospel: Mark, John, and the Origins of the Gospel Genre. N. Y.; L., 1997; Bonz M. P. The Past as Legacy: Luke-Acts and Ancient Epic. Minneapolis, 2000; Burridge R. A. Gospel Genre: Christological Controversy and the Absence of Rabbinic Biography//Christology, Controversy, and Community: NT essays in honour of D. R. Catchpole/Ed. G. Horrell, C. M. Tuckett. Leiden, 2000. P. 137-156; idem. What are the Gospels?: A Comparison with Greco-roman Biography: Grand Rapids, 20042; McDonald D. R. The Homeric Epics and the Gospel of Mark. New Haven; L., 2000; Reiser M. Sprache und literarische Formen des NT. Paderborn, 2001; Vines M. E. The Problem of Markan Genre. Atlanta, 2002; W ö rdermann D. Das Charakterbild im Bios nach Plutarch und das Christusbild im Evangelium nach Markus. Paderborn etc., 2002; Mitchell M. Review: Homer in the NT//J. of Religion. 2003. Vol. 83. N. 2. P. 244-260. Евангелие как исторический источник. Westcott B. F. The Gospel according to St. John. L., 1882, 19082, 1980r; Weiss B. Das Matthaus-Evangelium. Gött., 18989; Strachan R. H. The Fourth Evangelist: Dramatist or Historian? L., 1925; Turner C. Marcan Usage: Notes, Critical and Exegetical on the Second Gospel//JThSt. 1925/1926. Vol. 27. P. 58-62; Clark K. W. The Gentile Bias in Matthew//JBL. 1947. Vol. 66. N 2. P. 165-172; Riesenfeld H. The Gospel Tradition and its Beginnings: A Study in the limits of «Formgeschichte»//Studia Evangelica. B., 1959. Bd. 1. S. 43-75. (TU; 73); Higgins A. J. B. The Historicity of the Fourth Gospel. L., 1960; Gerhardsson B. Memory and Manuscript: Oral Tradition and Written Tradition in Rabbinic Judaism and Early Christianity: Diss. Uppsala, 1961; idem. The Parable of the Sower and Its Interpretation//NTS. 1967/1968. Vol. 14. |
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