| The idea of the hour that is «coming» takes on various contours of John " s predominantly realized eschatology throughout the Gospel: 2:4 not yet come 4510 4:21 universal worship, coming 4:23 Spirit and true worship, coming and already is 5:25 resurrection of the dead, coming and already is 5:28 those in the tombs (literal dead) raised, coming 7 «time» (=hour) of his revelation (cf. 7:4; 1 John 2:28 ) 7:8 «time,» revelation, disclosing himself at the feast 7:30 death, not yet come 8:20 death, not yet come ( 11:9 irrelevant; 12:7: «day» of burial) 12:23,27 glorification/death 13:1 death 16 disciples» hour: their suffering/death 16:21 death (messianic travail) 16:25 (probably) after resurrection (v. 26: «that day»: eschatological language for present age) 16:32 Jesus» death and their fear, coming and already come 17:1 glorification of Son The Jesus tradition preserved in the Synoptics sometimes employs «hour» with eschatological significance ( Mark 13:32 ; Matt 24:44, 50; 25:13; Luke 12:39–40, 46), 4511 although it is not a technical term; its usage is by no means exclusively (or even primarily) eschatologica1. While it may be going too far to say that this passage argues that Jesus» death will bring in the wine of the messianic banquet, 4512 Jesus» hour of glorification is meant to usher in the eschatological reality which the church is to experience, and, as we shall see later, that eschatological reality is experienced through the Spirit. But a more obvious source for «hour» in John is the passion tradition, where his hour probably refers to the cross ( Mark 14:35 ). John " s image here is characteristically Johannine but certainly intelligible. Speaking of onés predestined «time» or «hour» of death was not unusual in Jewish texts, 4513 and had long been part of the ancient Mediterranean literary tradition. 4514 Greco-Roman literature is full of ironic stories of those who sought to escape Fatés decree and experienced it in the very process of endeavoring to evade it. |
| Farewell speeches often included warnings (e.g., Josephus Ant. 4.177–193), but like some other early Christian examples of this genre (e.g., Mark 13 ; Acts 20:28–31), the words of warning in 15:18–25 reflect the traditional apocalyptic perspective of suffering before the end. The Gospel " s emphasis on realized eschatology underlines the immediacy of the eschatological situation of tribulation; one may also compare the similar result of imminent eschatology in the book of Revelation. 1A. Part of the Context Some argue that the focus of 15:18–16is quite different from ch. 14; 9113 certainly the focus moves from the relationship of believers with God and one another (13:31–15:17) to the relationship of believers to hostile society. Yet one need not view 15:18–16:4 as an independent discourse formed under circumstances distinct from the rest of the Gospel; 9114 the Gospel as a whole is basically consistent in its dualism (see introduction). 1B. The Worldview of the Passage The worldview presupposed in 15:18–25 is one common to sectarian groups, in which apocalyptic ideologies (in the modern sense of that expression) often prevai1. Some early Christian writers, such as Luke, seem to represent a socioeconomic stratum and social conditions that provide more optimism for engaging the broader culture from a Christian perspective. Thus Acts includes eschatology (1:11; 3:19–21; 10:42; 17:31; 24:15; 26:6–8) but focuses more on the current mission (1:6–8); one finds favorable and just officials (5:34; 10:4; 13:7; 18:12–16; 19:31; 22:29; 23:9, 23–24; 25:25; 26:31–32; 27:43) and others (e.g., 28:2,10,21). John, however, expects his audience to view the world as hostile, with a perspective comparable to other Johannine literature (1 John 2:15–17; 4:4–5; 5:19; Rev 13:7–17). 9115 This admittedly characterized also those who, while working within society, shared an apocalyptic worldview ( Rom 12:2; 13:11–12 ; 1Cor 10:11 ; Gal 1:4; 2 Thess 2:1–13). 9116 Such hostility from the out-group would also help define the boundaries and strengthen cohesiveness of the in-group. 9117 |
| 7852 Riley, Fruits, 29, notes that an embryo is already growing in the wheat seed as it falls; usually after two days in moist soil, it breaks through the seed coating. 7853 Barrett, John, 423, suggests that though the article is generic, it might allude to Christ as the specific grain; but this grammatical explanation is not likely. 7857 Cf. 1 En. 108:10; 2 Bar. 51:15–16; m. «Abot 4:17; »Abot R. Nat. 32, §71B; b. Tamid 32a; Lev. Rab. 3:1; Deut. Rab. 11:10; Ecc1. Rab. 4:6, §1; Daube, Judaism, 137. Boring et a1., Commentary, 106, suggest that the summons of the analogous Matt 16resembles the typical prebattle speech of generals: risking life in battle more often than not yields its preservation (Tyrtaeus frg. 8.11–13). 7860 E.g., the oath to Augustus and his descendants, 3 B.C.E., in IGRR 3.137; OGIS 532; ILS 8781 (Sherk, Empire, 31); or to Gaius, 37 C.E., in CIL 2.172; ILS 190 (Sherk, Empire, 78). 7862 Xenophon Anab. 3.2.39; also Boring et al, Commentary, 106, citing Tyrtaeus frg. 8.11–13 (seventh century C.E.) and Ps.-Menander. See Publilius Syrus 242. 7863 E.g., Josephus Ag. Ap. 1.212; 1.191; 2.218–219,233–235. Sanders, Judaism, 239, cites Josephus War 2.169–174; Ant. 15.248; 18.262; Ag. Ap. 2.227–228; Philo Embassy 192; cf. Dio Cassius 66.6.3. 7865 On the two ways in ancient literature, Seneca Ep. Luci1. 8.3; 27.4; Diogenes Ep. 30; Plutarch Demosthenes 26.5; Deut 30:15 ; Ps 1 ; 4Q473 frg. 1 (developing Deut 11:26–28 ; probably also 4Q185 frg. 1–2, co1. 2, lines 1–4); m. «Abot 2:9; T. Ash. 1:3, 5; Ecc1. Rab. 1:14, §1; Lev. Rab. 30:2; Deut. Rab. 4–3;SongRab. 1:9, §2; Matt 7:13–14; Luke 13:24; Did. 1.1–6.2; Barn. 18.1–21.9; cf. the two roads after death in Virgil Aen. 6.540–543; Cicero Tusc. 1.30.72; 4 Ezra 7:3–16, 60–61; 8:1–3; T. Ab. 11:2–11A; 8:4–16B; »Abot R. Nat. 25A; b. Ber. 28b; Pesiq. Rab Kah. 27:2; Gen. Rab. 100:2. 7866 Coulot, «Quelqúun,» provides arguments that 12probably stems from Jesus. On serving as following, persevering, and discipleship here, see Cachia, «Servant.» |
| Отсутствие в Евангелии от Луки параллелей с Мф 16. 16-19 с трудом поддается объяснению, если допустить, что Л. знал и использовал текст Матфея. О. М. Фаррер, один из авторов «гипотезы Марка без Q», утверждал, что Л. не включил данный контекст по идеологическим соображениям (по терминологии Фаррера, Мф 16. 16-19 относится к числу «элементов, неприемлемых для Луки» (Luke displeasing elements)), не предложив развернутой аргументации. Пытаясь восполнить этот пробел, Гудакр утверждает, что Л. сознательно уделял ап. Петру меньше внимания по сравнению с ап. Матфеем. Гудакр считает подтверждением своей т. зр. тот факт, что ап. Петр не упоминается во 2-й половине кн. Деяния св. апостолов (после речи ап. Петра на Иерусалимском Соборе апостолов , Деян 15. 7-11). Клоппенборг справедливо замечает, что в обеих частях своего двухтомника Л. ставит ап. Петра в центре событий. Так, он опускает свидетельство Мк 1. 16-18 о призвании апостолов Петра и Андрея, подробнее др. синоптиков излагает историю чудесного лова рыбы, где ап. Петр является единственным учеником, с к-рым Иисус Христос вступает в диалог. Эта история, предваряемая сообщением об исцелении тещи ап. Петра (Лк 4. 38-39), становится у Л. 1-м упоминанием об учениках Иисуса, и, т. о., Петру с самого начала уделяется наибольшее внимание. В др. местах текста при сравнении с Евангелием от Марка исследователи видят, что Л., редактируя изречения ап. Марка, делает акцент на роли ап. Петра. Так, слова учеников, обращенные к Иисусу Христу, Л. вкладывает в уста ап. Петра, так что он один говорит за всех; в Лк 12. 41 Петр задает вопрос, к-рый служит поводом для новой притчи (Лк 12. 42-48). Наконец, двое учеников, не названных в тексте ап. Марка по имени (Мк 14. 13), Л. идентифицирует как Петра и Иоанна (Лк 22. 8), к-рые часто действуют вместе и в первых главах кн. Деяния св. апостолов. Кроме того,- и в свете утверждения Гудакра это особенно важно - Л. пропускает приводимые ап. Марком (Мк 8. 32-33) обличительные слова Иисуса Христа, обращенные к ап. |
| 9875 Plutarch R.Q. 83, Mor. 283F (although he notes that Romans had themselves offered such sacrifices). 9877 Benoit, Jesus, 1:135; Lane, Mark, 530; Stewart, «Procedure»; Sanders, Jesus to Mishnah, 17; Bruce, «Trial,» 12–13. 9882 Cf. Polycarp " s manner of death fulfilling what God had said in Mart. Po1. 5,12 (the stabbing of Mart. Po1. 16 may be an interpolation). 9883 E.g., Chariton 5.4.9; Apuleius Metam. 10.7; t. Sanh. 6:3. Later rabbinic rules allowed the defendant to speak first in a capital case (t. Sanh. 7:2), but even if some Jewish teachers held this view in Jesus» day, Pilate would have operated under Roman procedure. 9889 Bruce, «Trial,» 13; Ferguson, Backgrounds, 50. Neyrey, «Shame of Cross,» 123, finds in the cognitio challenges to Jesus» honor. 9892 Brown, Death, 716; Bruce, «Trial,» 13; ÓRourke, «Law,» 174–75; see further Livy 44.34.2; Josephus Ag. Ap. 2.177; Acts 25:12. 9897 Brown, Death, 968. As Fredriksen, Christ, 123, puts it, whether or not Jesus claimed a messianic title, «he certainly died as if he had.» 9899 Ibid., 13–14; Stanton, Gospel Truth, 173. Surely the largely apolitical Markan community would have been an unlikely source for the invention (cf. Kee, Origins, 120–21) 9902 Some suggest that Jesus responds evasively in 18:34–36 because good Jews should avoid denouncing their own people (Witherington, Wisdom, 291; Blomberg, Reliability, 241); it appears unclear whether this ideology is in view here, but the ideology did exist (as in, e.g., Acts 28:19). 9909 Valerius Maximus 2.7.15d (15e: the senate declared that Romans should die honorably in battle rather than be captured). 9910 Stauffer, Jesus, 129; cf. Socrates» insistence on nonviolent persuasion (Xenophon Mem. 1.2.10). Smith, John (1999), 342–43, compares Jesus» pacifism in the Q tradition (Matt 5:38–42; Luke 6:29–31). The «servants» (πηρτοα) of Jesus (18:36) may contrast with the more militant officers (πηρται.) of the opposition (7:32,45–46; 18:3,12,18, 22; 19:6). 9911 Cf. De Maria, «Regno,» for patristic views here. One might speak of one «coming into the world» (cf. comment on 1:9; cf. 16:21) or being born for a particular purpose (Seneca Ep. Luci1. 90.46, humans for virtue; Gal 1:15–16 ) with only missiological significance; but in view of the entire Gospel, these words have intense christological significance (3:19; 6:14; 9:39; 11:27; 12:46–47; 16:28). |
| ЛАРИСА 2013/05/06, 06:34:11 Пресвятая Богородица, спаси нас. Упроси Господа Бога нашего о прощении, оставлении грехов и исцелении рабов Божиих: Александра Николая Людмилы болящего Михаила болящей Натальи болящей Натальи болящей Ариадны болящей Александры болящего Николая болящей Светланы болящего Владимира Прости нас. Спасибо Тебе. Наталья 2013/04/24, 01:44:16 Bogorodica ocenj tebja umoljaju i ot sedca mojega prosu budj nam v semje Igumenija,ne ostavi nas gresnih. Raisa. 2013/04/23, 13:32:11 Bogorodica Milaja ,Dragocennaja,Dobraja pomogi pozalujsta mojemu sinu Petru,menje Raisi,docke Oljge,vnuku Luke,dockam: Ivani i Antoniji. 2013/04/20, 09:16:52 Милая Матушка Богородица! Благослови рабам Божиим Сергию и Ольге зачать и родить долгожданного здоровенького ребеночка. Помоги, Царица небесная, слезно молю о милости. За все Слава Богу. 2013/04/17, 15:53:23 Взбранной Воеводе, Богообрадованной Приснодеве Богородице, посетившей гору Афонскую явлением чудотворныя иконы Своея и многия милости Ею дарующей роду христианскому, похвальное возглашаем ныне пение: Ты же, о Богомати, яко имущая державу непобедимую и матернее о нас попечение, предвари на помощь к р.б.Виталию,помоги ему в выздоровлении,восстанови все болящие органы.Покрой его Своим Многоцелебным омофором Владычица Пречистая..Во Имя Отца и Сына и Святого Духа ныне и присно и во веки веков Аминь. р.б.Людмила 2013/04/16, 17:16:45 Богородице, Дево, радуйся! Благодатная Марие, Господь с тобою! Благословенна Ты в женах и благословен плод чрева Твоего, яко Спаса родила еси душ наших. Богородица, Дева, спаси нас грешных! моих родных и близких и всех православных христиан! и меня грешную рабу Божию Светлану. Светлана 2013/04/12, 13:55:48 Матушка Пресвятая Богородица!Прости мне грехи мои вольные и не вольные, исцели руку болящей рабы Божьей Марины,прости мя грешную и помилуй.Даруй здравия моей маме болящей р.Б.Нине,папе болящему р.Б.Михаилу,рабам Божьим Максиму,Валерию,Юлии,Дарии. Во имя Отца и Сына и Святаго Духа.Аминь! р.Б.Марина 2013/04/11, 12:39:01 Матушка Пресвятая Богородица!Прости мне грехи мои вольные и не вольные, исцели руку болящей рабы Божьей Марины,прости мя грешную и помилуй. |
| 5644 Homer I1. 13.624–625; Od. 6.207–208; 14.57–58; Euripides Cyc1. 355; Apollonius of Rhodes 2.1131–1133; 3.193; Greek Anth. 7.516. 5645 Tob 5:10–15; 7:8–9; 10:6–10; Ps.-Phoc. 24; m. " Abot 1:5, 15; 3:12; t. Demai 3:9; b. Ber. 63b; Luke 7:36; Acts 16:15; see further Koenig, Hospitality, 16. For lodging in synagogues or school-houses, cf. b. Qidd. 29b; p. Meg. 3:3, §5. Abraham provided the supreme example (Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Song Rab. 1:3, §3), though sometimes transferred to other figures (T. Job 10:1–4). Among early Christians, e.g., Rom 12:13 ; 1Tim 3:2 ; 1Pet 4:9 ; Heb 13:2. 5649 Talbert, John, 118, citing especially Josephus War 3.459; 7.70–71; cf. War 4.112–113; 7.100–103,119. 5651 E.g., Aeschylus Supp1. 26; Euripides Herc. fur. 48; Aristophanes Frogs 738, 1433; Epictetus Diatr. 1.22.16; Plutarch Borr. 7, Mor. 830B; Arrian Ind. 21.2; 36.3; Pausanias 2.20.6; 4.34.6; 9.26.8; Athenaeus Deipn. 7.288f. 5652 Pausanias 1.40.3 (Artemis); 8.31.2 (Kore); the mother goddess in Orphic Hymns 14.8; 27.12; 74.4. 5653 Dionysius of Halicarnassus R.A. 12.1.8; Josephus Life 244,259; OGIS 90; CPJ 1:185–86, §38; 2:31, §151. Especially Heracles (Demosthenes Or. 60, Funeral Speech §8). 5657 See more fully Longenecker, Christology, 142–43. The title may function in something of a messianic sense in Isa 19:20; cf. «the Lord " s salvation» in Τ Dan 5:10; human deliverers in Judg 3:9, 15 ; 1Sam 10LXX; Neh 9:27. 5658 For special love for onés native land, see also, e.g., Seneca Ep. Lucil 66.26; Menander Rhetor 2.4, 392.8–9; Iamblichus V.P. 32.214. 5659 Davies, Land, 329; Brown, Community, 39; Schnackenburg, John, 1:462; Van Belle, «Faith.» The term applies most easily to onés place of origin, not onés citizenship (Philostratus Hrk. 44.1). 5661 More peripheral, first-time readers might have taken such language philosophically (Anaxagoras called heaven his «fatherland» in Diogenes Laertius 2.7; cf. the world in Musonius Rufus 9, p. 68.15–16, 25; citizenship in the world, ibid. 68.21–22; Diogenes Laertius 2.99; 6.2.63, 72; Seneca Ep. Luci1. 28.4; Marcus Aurelius 12.36), but the sense is clear after reading the Gospel as a whole. |
| Marshall I. H. Luke: Historian and Theologian (Paternoster/Zondervan, 1988). Содержание Структурно Евангелие от Луки напоминает Евангелия от Марка и от Матфея. В Евангелии от Марка жизнеописание Иисуса Христа подразделяется на два периода: галилейский и иудейский. Лука поместил историю о рождении Иисуса в самое начало (как и Матфей), а последнее путешествие Иисуса Христа в Иерусалим он дополнил некоторыми подробностями. 1:1–4 Вступление 1:5 – 2:52 Рождение и детство Иисуса Христа 1:5–25 Возвещение о рождении Иоанна Крестителя 1:26–38 Благовестие о рождении Иисуса Христа 1:39–56 Встреча Марии и Елисаветы 1:57–80 Рождение Иоанна 2:1–20 Рождение Иисуса 2:21–40 Принесение Иисуса в храм 2:41–52 Отрок Иисус посещает Иерусалимский храм на Пасху 3:1 – 4:13 Иоанн Креститель и Иисус Христос 3:1–20 Проповедь Иоанна Крестителя 3:21–22 Крещение Иисуса 3:23–38 Родословие Иисуса 4:1–13 Искушение в пустыне 4:14 – 9:50 Служение Иисуса в Галилее 4:14 – 5:11 Благие вести о Царстве 5:12 – 6:11 Начало противостояния Иисуса и фарисеев 6:12–49 Наставление Иисуса ученикам 7:1–50 Сострадание Мессии 8:1–21 Иисус говорит притчами 8:22–56 Иисус совершает чудеса 9:1–50 Иисус Христос и двенадцать апостолов 9:51 – 19:10 Путешествие в Иерусалим 9:51 – 10:24 Обязанности и преимущества учеников Иисуса 10:25 – 11:13 Отличительные черты последователей учения 11:14–54 Противостояние фарисеям 12:1 – 13:9 Готовность к предстоящему кризису 13:10–35 Спасительное действие Божьего правления 14:1–24 Иисус на обеде у фарисейского начальника 14:25–35 Цена следования за Иисусом 15:1–32 Благовестие для отверженных 16:1–31 Предупреждение о богатстве 17:1–19 Наставление ученикам 17:20–18:8 Пришествие Сына Человеческого 18:9 – 19:10 Кому возможно спастись? 19:11 – 21:38 Иисус проповедует в Иерусалиме 19:11–27 Притча о десяти минах 19:28–40 Въезд Иисуса Христа в Иерусалим 19:41–48 Судьба Иерусалима 20:1 – 21:4 Проповедь в Иерусалимском храме 21:5–38 О разрушении храма и кончине века 22:1 – 24:53 Смерть и воскресение Иисуса Христа |
| 6372 Homer Od. 18.196; Euripides Medea 300, 923; Virgil Aen. 12.67–69; Ovid Metam. 1.743; 2.607; 13.789; Plutarch Theseus 23.2; Longus 1.18; Achilles Tatius 1.4.3; Chariton 2.2.2. They also preferred thick, dark eyebrows (Artemidorus Onir. 1.25; Achilles Tatius 1.4.3) and full cheeks (Artemidorus Onir. 1.28). 6373 Virgil Aen. 10.137; Ovid Metam. 2.852; 3.423; 4.354–355; Longus 1.16; Babrius 141.7. For exceptions, see Snowden, Blacks, 105,154,178–79. 6374 See Stauffer, Jesus, 59. 6375 Cf. Lev. 19:27 ; Pesiq. Rab Kah. 16:3. Evidence for the Diaspora suggests that Jews, like most of their contemporaries, were usually clean-shaven or short-bearded before Hadrian (Sanders, Judaism, 123–24); but coins from 54 and 37 B.C.E. and 70 C.E. all present Jewish captives with «shoulder-length hair and full beards» (Stauffer, Jesus, 60; significant unless their hair simply grew out in captivity on all these occasions). 6376 Stauffer, Jesus, 59. Black hair was common (see Matt 5and sources cited in Keener, Matthew, 194–95). 6377 See, e.g., Luke, «Society»; see comments in our introduction, ch. 5. On «murmuring» in 7:12, see the verb cognate in 6:41–42 (with comment), 61; 7:32. 6378 Jurors in politically sensitive situations had been known to avoid publishing their opinions (Plutarch Caesar 10.7). Rhetoricians practiced presenting various sides of a debate, and historians developed this skill in seeking to detail what each side in a conflict would have felt; the negative characters here tend to be flatter, however, serving John " s overall purpose (see our introduction, pp. 216–17). Cf. the use of λλοωσις described in Rutilius Lupus 2.2; Quintilian 9.3.93 (Anderson, Glossary, 16–17), undoubtedly related to σγκρισις and perhaps to διαρεσις (in the sense of distributio in Rhet. ad Herenn. 4.47; Anderson, Glossary, 32–33); also επνοδος in Anderson, Glossary, 49–50; for an example of presenting various views about a person, see Iamblichus V.P. 6.30. 6379 Meeks, Prophet-King, 47–52, 56; Stauffer, Jesus, 206; Hill, «Sanhédrin:» Cf. 1Q29 frg. 1 (as reconstructed in Wise, Scrolls, 178–79, using 4Q376) for discerning false prophets; and more clearly from Deut 18 , 4Q375 1 1.1–4 (a true prophet) vs. 4–5 (a false one), on which see further Brin, «Prophets.» |
| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
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