| 10258 While blood in the Fourth Gospel might allude to the paschal lamb, however (cf. 6:53–56), the primary emphasis in this passage is on the anomaly of water. The theological significance of the water from Jesus» side is clear enough in the context of the entire Gospe1. Given John " s water motif (1:31,33; 2:6; 3:5; 4:14; 5:2; 9:7; 13:5) and especially its primary theological exposition (7:37–39), the water has immense symbolic value. Granted, a substance that appears like water could flow from the pericardial sac around the heart along with blood, 10259 and this could explain the source of John " s tradition. But he specifically records the event for theological reasons (cf. 20:30–31; 21:25), reasons clarified in his water motif, which climaxes here. 10260 Now that Jesus has been glorified (7:39), the water of the Spirit of life flows from him as the foundation stone of God " s eschatological temple (see comment on 7:37–38). Just as Revelation speaks of a river of water flowing from the throne of God and of the lamb in the world to come (Rev 22:1), a Johannine Christian who emphasized the realized aspect of early Christian eschatology could drink freely from that river in the present (Rev 22:17). As Jesus was enthroned by humans as «king of the Jews» ( John 19:19–22 ) and crowned with thorns (19:2,5), the river of the Spirit began to flow in a symbolic sense from his throne. As in 7:37–39, this passage may suggest secondary allusions to the rock in the wilderness (cf. 1Cor 10:4 ), as frequently in early Christian exegesis. 10261 Rabbinic tradition mentions that when Moses struck the rock twice, first blood and then water flowed from it; 10262 but the tradition is of uncertain date and may reflect the water-blood tradition from the plagues in Egypt (Exod 7:15–21; cf. Rev 8:8; 11:6; 16:3–6). Although we have expressed some skepticism concerning the degree to which John " s audience would have connected the particular time of Jesus» death to the Passover sacrifice in the temple, it may be significant that in early popular tradition the water libation for the festival of Tabernacles was poured out at the time of the daily offering. |
| The predominant christological usage is soteriologica1. In some cases the giving explicitly progressed from the Father " s gift to Jesus to Jesus» gift to his disciples (e.g, 17:8, 22). Some uses appear inconsequentia1. 5066 When John " s audience thought of God «giving,» they may have thought of his gift most frequently mentioned in Deuteronomy, the land. 5067 Perhaps (if members of John " s audience would be inclined to make any comparison with their heritage at all) the most relevant comparison for them would be between the gift of God " s Son and the «gift of Torah» (cf. Exod 24:12; Lev 26LXX; Deut 4:8 ; 4MT; 5:22,29; 9:10–11; 10:4; 11LXX; 31:9) emphasized in much of early Judaism. 5068 But whereas in biblical and Jewish teaching Israel alone received that gift (see comment on 1:11; cf. Rom 3:2 ), here God gives the gift of his Son to the world (see comment on 1.T0). 5069 This love is of the same sort as the Father " s love for the Son (3:35; 15:9; 17:23) and is exemplified on a narrative level in Jesus» love for his friends by which he entered the realm of hostility to bring them life (11:5, 7–8), and by the cross (13:34). It also provides the model for believers» self-sacrificial love for one another (13:34–35; 15:12; 1 John 3:16; 4:11,19). This special love from Father and Son was an early Christian conception (e.g., Rom 8:37 ; Gal 2:20 ; Eph 2:4; 5:2, 25; 2 Thess 2:16) undoubtedly treasured in John " s circle of believers (1 John 3:16; 4:10,19; Rev 1:5; 3:9). Although John " s portrait of divine love expressed self-sacrificially is a distinctly Christian concept, it would not have been completely unintelligible to his non-Christian contemporaries. Traditional Platonism associated love with desire, hence would not associate it with deity. 5070 Most Greek religion was based more on barter and obligation than on a personal concern of deities for human welfare. 5071 Homer " s epic tradition had long provided a picture of mortals specially loved by various deities, 5072 but these were particular mortals and not humanity as a whole or all individual suppliants to the deity. |
| 5418 A well was not always living water in the strictest sense, except where it was known to depend on an underground stream. 5419 Thus Jesus promises a greater kind of water. 5420 Water drawn from wells was often thought to be less healthy than that drawn from a spring or from rainwater. 5421 But both the immediate and larger context indicate that Jesus speaks not of literal, physical water but of life. That the water continues to flow might play on a legend about this well preserved for us in Targum Neofiti, in which water continued to flow up from a well for the twenty years Jacob sojourned in Haran, though this tradition may well be too late. 5422 In a possibly related Amoraic story, other women had to go down to draw water from the well in Haran, but when Rebekah came it rose up for her. 5423 Johns Jewish audience may have also recalled a variety of early traditions in which a well followed Israel in the wilderness, 5424 which at least some later traditions midrashically connected with the well of Genesis 24 . 5425 Given his propensity for double entendres, John probably also intends «living water» to signify the «water of life» (Rev 22:1,17; cf. Rev 7:17; 21:6). 5426 In biblical tradition, God himself ( Jer 2:13; 17:13 ) appears as living waters, and Wisdom as a fountain of life ( Prov 18:4 ). 5427 «Living waters» would flow from Jerusalem in the end time (Zech 14:8), and it would be natural for John and his tradition to connect this passage midrashically with Ezek 47 , where this river brings life ( Ezek 47:9 ). 5428 This water would also purify from sin (Zech 13:1; cf. John 3:5 ). 5429 But whereas Jewish teachers anticipated the living waters to spring from Jerusalem, Samaritans expected such waters closer to home. 5430 «The new reality brought by Jesus transcends both expectations: the eschatological river of life flows neither from Mount Gerizim nor from Mount Zion, but is to be found in Christ himself.» 5431 This passage thus continues the water motif of the Gospel, which contrasts ritual waters (not always negative but always comparatively impotent) with what Jesus brings (1:33; 2:6; 3, 22). |
| 119. Prof. Ad. Harnack: Die Apostelgeschichte, S. 151; Neue (Jntersuchungen zur Apostelgeschichte, S. 108. 120. Prof. Ad. Harnack, Neue Untersuchungen zur Apostelgeschichte, S. 20. 121. Prof.Ad. Harnack, Lukas der Arzt, S. 60 ff. 122. Prof. Ad. Harnack, Lucas der Arzt, S. 111, 112. 123. См. Prof. Bernhard Weiss у Н. A. W. Meyer " а I, 29, S. 254. Canon Sir John. C. Hawkins, разделяя идею соподчиненности третьего Евангелиста второму, тоже признает независимость Луки для отдела IX, 51-XVIII, 14, равно для VI, 20-VIII, 3 (р. 19 b-20 а), но при некоторой связи с источником Марковым, хотя не в смысле литературного пользования (п. 138 a. b.): см. „The Expository Times» XIV, 1 (October 1902), 2 (November 1902), 3 (December 190’), p. 18–23, 90 – 93, 137–140. 124. Prof. Th. Zahn, Einleitung in das N. Т. II1, S. 401; 113, S. 408. 125. Prof. Bernhard Weiss у H. fl. W. Meyer29, S. 254 ff. 126. Prof. Th. Zahn, Einleitung in das N. Т. И1, S. 401 – 402; ll3, S. 408 ff. Rev. A. Plummer, p. XXIV. 127 Cm. Prof. Bernhard Weiss у H. A. W. Meyer I, 29, S. 255. Rev. A. Plummer, p. XXV11. 128 Prof. Th. Zahn, Einleitung in das N. Т. II1, S. 402 – 404; ll3, S. 410. 129 Prof. Bernhard Weiss у Н. Д. W. Meyer 1, 29, 5. 255 – 256 13 Prof. Ad. Harnack, Lukas der Arzt, S. 108. 127. Spriiche und Reden Jesu – die zweite Quelle des Mathaus und Lucas (Leipzig 1907), S. 78. 128. Spriiche und Reden, S. 121. 129. Spriiche und Reden Jesu,S.171. 130. Neue Untersuchungen zur Apostelgeschichte, S. 96. 131. Neue Untersuchungen, S. 87,1 . 132. Neue Untersuchungen, S. 83–93. 133. Spriiche und Reden Jesu,S.173. 134. Spriiche und Reden Jesu, S.157: Hernworte-Sammlungen lagen, die sich stark mit Q beriirten. 135. Spriiche und Reden Jesu, S. 80. 136. Spriiche und Reden Jesu, S. 9,11,13,15,16,19,23,24,25,35, 37,39,42,43,45,49,54,55,64,66,67,72,74. 137. Spriiche und Reden Jesu,S.7, 9. 138. Spriiche und Reden Jesu, S. 219. 139. Die Apostelgeschichte, S. 151: „Fur Markus fallt auch stark ins Gewicht, dass Lukas ja seinem Evangelium das Werk desselben zugrunde gelegt hat“. |
| It is a sad fact of life that small sins are as unavoidable as dust in the air. Just as it is necessary to wash every day and to clean one " s room, it is equally necessary to repent constantly for one " s daily failings. Who would consider himself holier or more perfect than Christ " s Apostles? Yet even they did not regard themselves as being sinless. " In many things we offend all, " wrote St. James the Apostle (Jas. 3:2). " If we say that we have not sinned, then we make Him a liar, and His word is not in us...If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, " wrote St. John the Apostle (1 John 1:10, 8-9). St. Paul the Apostle is painfully aware of his own unworthiness: " Christ Jesus came into the world to save sinners; of whom I am chief " (1 Tim. 1:15). Note that he does not say " I was, " but " I am, " evidently because he continued to repent for having once persecuted believers. Tradition tells us that the Apostle Peter " s eyes were always somewhat reddened, for, when he heard roosters crow at night, he would wake up, remember his denial of Christ and begin to weep. St. John the Apostle teaches Christians to look after their spiritual state in these words: " My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world....But if we walk in the light...the blood of Jesus Christ His Son cleanseth us from all sin....And every man that hath this hope in Him purifieth himself, even as He is pure " (1 John 2:1-2; 1:7; 3:3). Similarly, St. Paul writes: " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God " (2 Cor. 7:1; cf. Heb. 9:13-14). Clearly, in these passages the Apostles are not summoning pagans to repentance, but Christians, and the words they use, " cleanseth " and " let us cleanse, " suggest that moral purity has its gradations, as does sinfulness. For the same reason another scripture says: " He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still: and he that is holy, let him be holy still " (Rev. 22:11). |
| 8195 Gen. Rab. 100:10, albeit also noting that teaching Israel was serving Israel; Gen. Rab. 22Akiba with Nahum of Gimzo). 8196 Davies, Sermon, 135. For the exaltation of sages in the broader culture, see, e.g., Tiede, Figure, 55 (citing especially Seneca On Providence 6.6; Ep. Luci1. 31.11; 41.1; 73.14–16; 115.3ff.) 8197 The term μακριος appears 40 times in the NT literature outside John and Rev, including 13 times in Matthew and 16 times in Luke-Acts, usually in sayings of Jesus. 8198 The term μακριος appears 66 times in the LXX, including 25 times in the Psalms (including 1:1; 2:12; 31:1–2 MT]), 11 times in Sirach (14:1–2, 20; 25:8–9; 26:1; 28:19; 31:8; 34:15; 48:11; 50:28), and 4 times in Proverbs (3:13; 8:34; 20:7; 28:14). 8199 Pss. So1. 4:23; 5:16; 6:1; 10:1; Jos. Asen. 16:14/7; 1 En. 99:10; 2 En. 42.6–14; 44:5; Sipra VDDeho. par. 5.44.1.1; b. Ber. 61b; Hag. 14b; Hor. 10b, bar.; cf. 4Q525 (see Brooke, «Beatitudes»; Viviano, «Beatitudes»; idem, «Qumran»; idem, «Publication»; de Roo, «4Q525»). 8200 Hom. Hymn 25.4–5; Contest of Homer and Hesiod 322; Pindar Threnoi frg. 137 (in Clement of Alexandria Strom. 3.3.17, using λβιος); Polybius 26.1.13; Babrius 103.20–21; Musonius Rufus frg. 35, p. 134; Philostratus Hrk. 4.11; Porphyry Marc. 16.276–277. For μακριος in Stoic and Christian literature, see Vorster, «Blessedness.» 8201 Demosthenes 3 Olynthiac 14; 2 Philippic 1; Diodorus Siculus 9.9.1; Dionysius of Halicarnassus R.A. 7.33.3; 9.10.3; 9.47.4; 11.1.4; 11.58.3; Diogenes Laertius 6.2.64; Epictetus Diatr. 1.25.11; 2.9.13; Seneca Ep. Luci1. 20.2; Aulus Gellius 17.19; Herodian 1.2.4; Cornelius Nepos frg. 3.1; Josephus Ag. Ap. 2.169, 292. 8203 Brown, John, 2:554, following observations about Near Eastern customs in Bishop, «Bread,» 332–32, and rejecting dependence on Gen 3LXX. Turning onés back may have functioned as an insult ( Jer 2:27; 18:17; 32:33 ). If Judas holds the position to Jesus» right here, as seems likely, his heel would literally be far from Jesus. 8204 |
| As in John 20 (cf. 20:19, 26), all the Gospel narratives agree that the revelation of Christ " s resurrection began on the first day of the week, after the Sabbath (Matt 28:1; Mark 16:1 ; Luke 24:1). Especially in Mark and Matthew, this language makes it clear that the earliest Christians regarded Sunday as a special day celebrating the resurrection (cf. Acts 20:7; 1Cor 16:2 ), 10483 perhaps even «the Lord " s day» (cf. Rev 1:10; Did. 14.1), 10484 though not as a new Sabbath (this developed in the second century and later; cf. Ign. Magn. 9.1; Barn. 15.8–9), 10485 which among the earliest Jewish Christians remained on the last day of the week. 10486 The tradition is too early to be influenced by Mithraism, 10487 which did not spread widely in the Roman world until the next century; 10488 this simply was the day Jesus» followers found the empty tomb, the day after the Sabbath. Sunday became the Lord " s Day because of the discovery of the empty tomb rather than the reverse. When Mary sees the stone removed from the tomb entrance (20:1; contrast the need in 11:38–41), her inference that Jesus» body was removed (20:2) was a natural one (Chariton 3.3.1). Stones in front of tombs were not easily moved (see comment on 19:41), so it would not be missing without a purpose. Yet John " s audience, by this point accustomed to this Gospel " s irony, might recognize some truth in her words: God had taken away their Lord, and they did not yet know where he was (13:33, 36). Her title for Jesus is significant and may reflect John " s theology of the resurrection proclamation (even though Mary, within the story world, does not yet suspect that he has risen). Jesus is comparatively rarely called «Lord» in this Gospel (by the postresurrection narrator: 4:1; 6:23; 11:2; cf. 13:13–14), except in the vocative (the force of which can be ambiguous), until his resurrection, after which not only the narrator (20:20) but also the disciples (20:2,13, 18,25; 21:7, 12; cf. 20:28) recognize his Lordship. 10489 |
| 3395 It existed before visible things (2 En. 24:4, A, J; cf. R. Judah " s view in Exod. Rab. 50:1) or appeared on the first day (e.g., b. Hag. 12a; Gen. Rab. 42:3; see fuller discussion in Urbach, Sages, 1:208–10), and by it one could see from one end of the world to the other (3 En. 5:3; b. Hag. 12a; p. Ber. 8:6, §5; Gen. Rab. 42:3; Lev. Rab. 11:7; Num. Rab. 13:5; Ruth Rab. proem 7; Pesiq. Rab. 23:6). Hengel, Judaism, 1:169, points to the «way Jewish-Palestinian and Pythagorean-Platonic and Stoic conceptions are intermingled in Aristobulus» on the primeval light; cf. perhaps the sun " s scattering of chaos in Menander Rhetor 2.17, 438.20–24. Cf. the Yozer Or, «The Creator of Light» prayer, in later synagogue liturgy (Bowman, Gospel, 68); Philo Creation 30–35. 3396 Borgen, «Logos,» thinks John midrashically connects Torah with Word and light on the basis of Jewish traditions on Gen 1:1–3 (note esp. 117, 124, 129); cf. Martin Luther, 1st Sermon on John 1 . Pagels, «Exegesis,» thinks the Gospel of Thomas interprets primeval light as continuing since creation, but John refutes it. 3398 Because of human sin, it was hidden till the eschatological time (cf. b. Hag. 12a; Gen. Rab. 11:2; 42:3; Exod. Rab. 18:11; Lev. Rab. 11:7; Num. Rab. 13:5; Pesiq. Rab. 23:6; 42:4). 3399 E.g., 1 En. 1:8; 5:7; 108:11–14; 1QM 17.6–7; 4Q541 9 1.4–5; Sib. Or. 2.316 (probably in Christian redaction); " Abot R. Nat. 37, §95 B; b. Hag. 12b; Pesah. 50a; Sanh. 91b; Ta c an. 15a; Pesiq. Rab Kah. 21:3–5; Pesiq. Rab Kah. Sup. 5:1; Exod. Rab. 14:3; 18:11; Lev. Rab. 6:6; Song Rab. 1:3, §3; Ecc1. Rab. 11:7, §1; Pesiq. Rab. 36:1; 42:4; Matt 13:43; Rev 22:5. Boismard, Prologue, 119–24, is impressed with eschatological light in the OT ( Job 30:26 ; Ps 35:8–10 ; Isa 45for light representing good, ultimately applied to the future in Isa 9:2–6; 42:6–7; 49:6; 60:1–11) as a background for John 1:4 ; Freed, «Influences,» 145–47, cites numerous passages but believes that Isa 60:1–3,5,19, esp. 1–3, forms the primary background. |
| Однако мы нашли, что в этом подвиге скрывается нечто большее и высшее, уносящее нас к самому Богу, связующего каждого христианина с Ним по основной первопричине самого христианского бытия во всем его исключительном достоинстве. Тем не менее ничего подобного непосредственно не усматривается в самом явлении, и потому потребно особое проникновение в реальную действительность с высшим, духовным усмотрением. Последнее называется (XIX, 10) пророческим потому, что оно предвидит и предсказывает будущие факты, которые только тогда, в свое время, окажутся для всех очевидными, а пока могут созерцаться лишь духовным прозрением вдохновенного пророческого устремления. Это несомненно с самого начального примера в первомученике Стефане, который, «будучи исполнен Духа Святого, воззрев на небо, увидел славу Божию и Иисуса, стоящего одесную Бога, и сказал: «Вот, я вижу небеса отверстые и Сына Человеческого, стоящего одесную Бога» ( Деян. 7:55–56 ). И все христиане, по существу, ходят верою, а не видением ( 2Кор. 5:7 ), не имея здесь пребывающего града, но взыскуя грядущего ( Евр. 13:14 ) по пророческому откровению им и в них. Так, все земное чрез Христа в Духе было возведено к Богу и нашло в Нем совершенное примирение брачного союза с достойной Его невестой – Церковью святых. Это будет уже торжество, обеспеченной в царстве Бога и Отца христианской славы, благовестие о которой и дается в последней, третьей части Апокалиписиса (гл. XIX, 11 – XXII, 5), перед заключением его (гл. XXII, 6–20). 69 Rev. Prof. H. В. Swetë The Apocalypse of St. John, p. XXXIIÏ «it is of nature of apocalyptic literature to be involved in some measure of obscurity; and this is not the least notable of its characteristics, for it affords an escape for the Christian judgement». CXIII, 18; XVII, 9. 70 Archbishop E. W. Benson: The Apocalypse, an introductory study. London, 1900, p. C; Rev. Prof. H. B. Swetë The Apocalypse of St. John·, p. XLI; R. H. Charles: The revelation of St. John, I, 348; Apocal. XIII, 2. «the figure is wholy fantastic and plastically conseivable». |
| Это несомненно с самого начального примера в первомученике Стефане, который, «будучи исполнен Духа Святого, воззрев на небо, увидел славу Божию и Иисуса, стоящего одесную Бога, и сказал: «Вот, я вижу небеса отверстые и Сына Человеческого, стоящего одесную Бога“» (Деян. VII:55—56). И все христиане, по существу, ходят верою, а не видением (2 Кор. V:7), не имея здесь пребывающего града, но взыскуя грядущего (Евр. XIII:14) по пророческому откровению им и в них. Так, все земное чрез Христа в Духе было возведено к Богу и нашло в Нем совершенное примирение брачного союза с достойной Его невестой – Церковью святых. Это будет уже торжество, обеспеченной в царстве Бога и Отца христианской славы, благовестив о которой и дается в последней, третьей части Апокалиписиса (гл. XIX, 11 – XXII, 5), перед заключением его (гл. XXII, 6—20). Rev. Prof. H. В. Swetë The Apocalypse of St. John, p. XXXIIÏ «it is of nature of apocalyptic literature to be involved in some measure of obscurity; and this is not the least notable of its characteristics, for it affords an escape for the Christian judgement». CXIII, 18; XVII, 9. Archbishop E. W. Benson: The Apocalypse, an introductory study. London, 1900, p. C; Rev. Prof. H. B. Swetë The Apocalypse of St. John·, p. XLI; R. H. Charles: The revelation of St. John, I, 348; Apocal. XIII, 2. «the figure is wholy fantastic and plastically conseivable». Беру пример из совершенно другой области. В отчете о «посмертной книге А. Я. Левансона» о балетном артисте Сергее Лифаре князь С. М. Волконский пишет: «Есть, по случаю упоминания ранних годов Лифаря в Киеве, описание хаоса – это замечательная страница в образах, но без фактов, выше фактов. Эта страница напоминает картину М. Шагала, где человеческая фигура несется по небу выше домов» Jaques de Lacretellë Les aveux étudiès. Paris, 1934 и по поводу этой книги статью: «Портреты», г-жи Ю. Сазоновой, в «Последних Новостях», Париж, 1934, 4832 за 16 июня. R. Н. Charles: The Revelation of St. John, I, p. |
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