| Finding an exact correspondence between the disciples» questions and the specific four in the traditional Passover haggadah, however, is difficult. More generally, teachers often provided lectures in response to questions. 8345 Jesus» announcement of Peter " s betrayal is early tradition, attested in other contexts in Mark 14and Luke 22:31–34. 8346 Especially based on the criteria of multiple attestation (in both Markan and Johannine tradition) 8347 and embarrassment (probability is against early Christians inventing such a negative story about Peter), 8348 the tradition of Peter " s denials is very likely historica1. 8349 The criterion of embarrassment is most telling here; because the loyalty of onés followers reflected positively on one (e.g., Josephus Life 84) and early Christian storytellers would seek to provide a positive moral example (ancient historians sought to elucidate edifying morals in their writings; see introduction, pp. 14–16,19, 46), the account " s survival most likely testifies to its historical verity. Three denials might fit a storytelling pattern, particularly that of the pre-Markan passion narrative, 8350 but even this detail is probably historica1. 8351 More critical for understanding John " s point, however, is how he employs this earlier tradition. In this context its emphasis becomes a warning to all disciples: following Jesus to the death, sometimes to avoid betraying onés fellow believers, is a necessary part of dis-cipleship when the circumstances present themselves; but it proves more difficult than a disciple might expect. Granted, Peter had devotion to Jesus; he simply did not have enough. The Fourth Gospel repeatedly emphasizes the need for a deeper level of faith (e.g., 2:23–25; 8:30–32); disciples should prepare for the future times of testing by deepening their devotion insofar as possible. But the narrative also qualifies the sayings: following to the cross is necessary (12:24–26), but those who fail yet return and persevere will remain disciples–and may well be given another opportunity to demonstrate the depth of their faithfulness (21:15–17). |
| That one disciple would be particularly «beloved» does not contradict the Synoptic tradition, where some disciples were closer to Jesus than others. Given the tradition in Mark 10:37 , it is possible that John son of Zebedee often reclined near Jesus in historical reality. 8252 Brown contends that the beloved disciple represents a real person, 8253 but not John son of Zebedee, 8254 a community hero in whom the community is idealized. 8255 We have argued earlier that, against the consensus of modern scholarship, the ancient view that the beloved disciple is indeed John son of Zebedee has strong support; 8256 further, the third-person description cannot be weighed against it. Although participants in accounts often described themselves in the first person, they also often chose the third person, particularly if their identity was already known to their audience. 8257 Of course, it was also not unusual to name the eyewitness who supplied one the information, 8258 sometimes even with consistent reminders that the writer is conveying another " s report. 8259 It is more essential here to note that the beloved disciple also serves an idealized literary function. As Jesus resided in the Father " s bosom (1:18), so the beloved disciple rested in Jesus» bosom (13:23); 8260 yet, by implication, the same is true of believers (cf. 14:23; Luke 16:22). So also believers, like the «beloved» disciple (13:23; 19:26; 20:2; 21:20), were special objects of Jesus» affection (14:21; 15:9, 12; cf. 3:16; 11:5, 36), including in the immediate context (13:1,34). Other disciples such as Martha, Mary, and Lazarus also receive the same title of affection (11:5); rather than meaning «favorite» to the exclusion of others, it may be the voice of one marveling that he is the object of such love (cf. Gal 2:20 ; 1Tim 1:12–16; 1 John 4:10–11 ). When Paul speaks of Christ loving him and dying for him ( Gal 2:20 ; perhaps even showing him special mercy,l Cor 15:10), he invites reader identification. Noting that God loved Moses very much, some could designate Moses as God " s «favorite»; 8261 but in the context of the whole Fourth Gospel, the beloved disciple here probably does allude in some sense to Jesus» favor toward all his followers (as all of them function as a new Moses, 1:14; 14:8). One could even name onés child «beloved by God» without implying that such love was exclusive to the child (cf. the common compounding of Geo- and φιλ-roots with each other in antiquity). 8262 |
| . . , but I tell you. . . .”—Matthew 5:21-48). He said it is what is within rather than outside of us that makes us unclean (Mark 7:17-23). He taught the spiritual disciplines—like alms giving, prayer, and fasting—in ways contrary to the showy style popular amongst the religious teachers of that time (Matthew 6:1-18). He was against the idolatrous pursuit of wealth and being materialistic (Matthew 6:19-24; 8:20; 19:21), so He opposed the luxurious and comfortable life many of the religious leaders had (Matthew 23:6,25). He cleansed the temple of merchants which was contrary to what religious leaders had allowed (John 2:13-17). He spoke against the self-serving and hypocritical practices of the religious leaders in general (Matthew 23). He gleaned and healed on the Sabbath—both considered “work” and therefore contrary to Jewish religious tradition (Mark 3:1-6; Luke 6:1-11). Though His primary mission was to His fellow Jews, Jesus associated with and helped: tax collectors, Romans, Samaritans, lepers, and others who were “outside” of typical Jewish religious acceptance. So, yes, by our modern definition Jesus was spiritual. However, Our Lord didn’t directly delineate religiosity versus spirituality. It is more accurate to view Jesus as trying to reform Judaism while also establishing the kingdom of God. Yet it is instructive to see by the definitions given above that Jesus was incorporating a life where both religious practice and spiritual understanding were embraced. He never abandoned Jewish religion for a life of pure spirituality, nor did He so toe the religious line that He exhorted external behavioral perfection (i.e., Pharisaical legalism) without internal spiritual transformation. Religion and Spirituality Compared The Church Fathers never separated spirituality from religion. When they used the word “spiritual” it was in reference to “life in the Holy Spirit” rather than our modern definition of being interested in the immaterial. The Church Fathers also didn’t separate religion into physical and non-physical; they thought any division of the body from the spirit was non-Orthodox as it denied the incarnation. |
| The evidence for Elijah " s eschatological role in post-OT sources is hardly limited to later rabbinic texts, however. 3845 Aune finds reference to him as forerunner in 1 En. 90:31; 3846 4 Ezra 6assumes him among historic figures with special roles at the end of the age (among those who never died); 3847 and Matthew (17:10) unhesitatingly follows Mark (9) in presupposing that this role was widely known in Jewish circles. Sirachs portrayal of Elijah as a restorer and forerunner of the end time (if not explicitly of the messiah) is very close to this. 3848 2B. Not the Prophet (1:21b) Some of these texts may coalesce the image of Elijah with that of the Mosaic eschatological prophet many Jewish people saw in Deut 18:18 . 3849 A Tannaitic midrash on Deut 18 declares that this prophet could even temporarily suspend a commandment of Moses, as Elijah did. 3850 Expectations of this prophet were not solely linked with Elijah, however; that represented only one conceptual option among severa1. 3851 The expectation may appear in 1Maccabees (4:46; 14), 3852 although these texts more likely focus on the restoration of prophecy in general and not a Mosaic prophet in particular. 3853 Some other texts are clearer, although not attesting that all segments of Judaism expected a Mosaic prophet distinct from Elijah. 3854 A Qumran text links an eschatological prophet with the messiahs of Aaron and Israel while distinguishing all three figures; 3855 the historic Teacher of Righteousness apparently reflected some functions of the «prophet like Moses,» but after his passing the complete fulfillment seems to have awaited the eschatological generation. 3856 Samaritan expectation, with its emphasis on the Pentateuch, naturally emphasizes this prophet more than most Jewish texts do, although Qumran expectation is similar. 3857 In our text, Johns interlocutors are careful to question whether he is Elijah or the Prophet if he is not the Christ. «The Prophet» here refers to Deut 18:15–18 , 3858 and early Christian tradition found this text " s fulfillment in Jesus 3859 (e.g., Acts 3:22; 7:37; 3860 cf. Matt 17:5; Mark 9:7 ; Luke 9:35). «Hear him» in the transfiguration story probably alludes in this context to Deut 18:15 ; 3861 likewise the mountain; cloud; allusion to tabernacles; transfiguration (cf. Exod 34:29); presence of Moses and Elijah on the mount (Exod 34:2; 1 Kgs 19:8); and the timing («six days,» cf. Exod 24:16) all suggest allusions to Moses. 3862 The present text, however, distinguishes various roles, suggesting that more than mainstream Christian theology stands behind it. It is possible that the segment of Judaism from which much of John " s community and/or its opponents sprang laid heavy emphasis on the eschatological prophet (1:25; 6:14; 7:40; 9:17); while a prophet Christology would be inadequate (4:19, 25–29; 6:14–15; 7:40–41), Jesus is clearly a prophet (4:44; 9:17), 3863 hence foreshadows the prophetic ministry of the Johannine community (16:7–15). 3864 |
| The New Testament presupposes the stream of Jewish worship and prayer. The Gospel of Luke records exquisite prayers by the Virgin Mary ( Lk. 1.46–55 ), the priest Zechariah ( Lk. 1.68–79 ), and the elder Simeon ( Lk. 2.29–32 ). Jesus himself, circumcised on the eighth day and presented at the Temple on the fortieth, grew up in the tradition of Jewish prayer and piety with frequent appearances at the Temple and the synagogue. He not only gave instructions on prayer but also practiced heartfelt prayer, seeking solitude in the hills where he could pray all night, not least before making important decisions ( Mk. 1.35 ; Lk. 6.12 ). The personal depth of Jesus’ prayers to God the Father breaks forth in dramatic moments of joyful confession ( Mt. 11.25 ), the giving of the Lord’s Prayer ( Mt. 6.5–13 ), the high priestly prayer to the Father ( Jn. 17 ), and the agony at Gethsemane ( Mk. 14.33–5 ), all of which exemplify the intimate relationship with God as a personal and loving Father which Jesus lived and taught. While the early church inherited much of the Jewish tradition of prayer, it gradually moved away from the Temple worship and cultic practices such as animal sacrifices, circumcision, and kosher foods, regarded as no longer compatible with the gospel. Instead, the church focused on its own rites of baptism, the Mystical Supper or Eucharist, and other rites that gradually developed into a whole tradition of worship continuously elaborated in content and structure. St. Paul, large sections of whose letters read like prayers, is a primary figure of the Christian renewal of prayer and worship in trinitarian forms based on the view that each baptized Christian is a living sacrifice to God ( Rom. 6.4, 13; 12.1 ) and the church is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16–17; 12.12–27 ). Stirring echoes of early Christian prayers and aspects of worship, replete with Old Testament language, frequently occur in the Book of Revelation, where the eschatological drama of salvation itself is recounted from the perspective of the worship of God (Rev. 4.4–11; 5.8–14; 7.9–12; 11.15–18; 12.10–12; 15.3–4; 19.1–8). |
| 10799 The issue is difficult to settle textually: the aorist subjunctive has the broader geographical support and makes more sense in a summons to initial faith; the present subjunctive depends on the earliest manuscripts and makes more sense in a summons to persevere. 10800 But the matter can hardly be settled purely by appeal to the divided textual witness; if this is a conclusion, it should end where the rest of the Gospel " s evidence points. Thus many scholars would concur with Luke Timothy Johnson: «The present tense seems the more likely reading, and the whole tenor of the Gospel suggests less a document for proselytism than one of propaganda for the converted.» 10801 Undoubtedly John would like to invite faith from his opponents; certainly he wants the closet believers among them to go public with their faith (12:42–43; 19:38–40). But by what means would John get the Gospel into the hands of unbelievers except through the preaching of believers? From the perspective of marketing strategies, the intrinsic probabilities favor a primary audience of believers. But the Gospel itself suggests the same. Throughout the Gospel, many people become initial believers, but their initial faith proves insufficient without perseverance (2:23–25; 8:30, 59). John " s goal is not simply initial faith but persevering faith, discipleship (8:30–32; 15:4–7). 10802 John " s purpose is to address believers at a lesser stage of discipleship and to invite them to persevere as true disciples. The immediate context of Thomas provides the climax immediately preceding the conclusion and offers a paradigm for the sort of faith John seeks to elicit. Thomas had been a disciple; he was prepared to die for Jesus (11:16) and to follow where he led (14:5); but his faith was insufficient (20:29). Only when Thomas embraced the full testimony of the resurrection and offered the climactic christological confession that Jesus was Lord and God (20:28) had he become a developed model of faith for John " s audience. |
| But Jewish piety recognized that God might help those who were otherwise alone, 9370 and in this Gospel, Jesus has affirmed that he is not alone (8:16) because the Father is with him (8:29; 16:32). 9371 This affirmation might reflect the consistent portrayal of Jesus as triumphant in John " s Passion Narrative, as opposed to the tradition in the Synoptics, or might even answer theological questions raised by Mark. Whereas, in Mark, Jesus» cries in anguish can be interpreted as a sign of the Father " s temporary abandonment ( Mark 15:34 ), here Jesus affirms that the Father is with him without interruption ( John 16:32 ; cf. Luke 23:46). Finally, Jesus encourages his followers with a summary: great hardship awaits them, but in going to the Father through his death and consequent resurrection, Jesus has overcome the world (16:33). 9372 In the context of John " s Gospel and early Christian eschatology, this note of triumph is not merely the Stoic notion of being unconquered no matter what the suffering 9373 but a promise that evil and suffering do not ultimately prevail for Christ " s followers. Jesus had spoken to them the words of this final discourse (cf. «spoken these things» in 14:25; 15:11; 16:1,4,6; 17:1) to bring them encouragement. Even so, the «peace» he promises here (16:33; cf. 14:27) would become more fully theirs only at Jesus» resurrection appearances; this «peace» (16:33) would come through Jesus» defeat in the eyes of the world, through which God brings victory in the resurrection (20:19, 21, 26). 9374 The summons to be of good courage, θαρσετε, was a general exhortation and comfort, 9375 appropriate, for instance, to wish-prayers, 9376 exhortations before battle, 9377 promises of God " s faithfulness to his people, 9378 and burial epitaphs. 9379 The disciples would face tribulation in Jesus» death (16:21) and in sharing his sufferings afterwards (Rev 1:9), but this did not mean defeat. In the theology of the canonical Johannine corpus, believers overcome the evil one and the world by faithful obedience (1 John 2:13–14; 4:4), trusting in the accomplished victory of Christ (1 John 5:4–5). Such overcoming also demands persevering (Rev 2:7,11, 17, 26; 3:5,12, 21; 21:7), especially achieved through martyrdom (Rev 5:5; 12:11; 15:2). 9380 Ironically–quite in contrast with the world " s view of victory 9381 –it is accomplished even when the forces of the world «overcome» the saints in a worldly sense (Rev 11:7; 13:7), in view of Christ " s future defeat of the world " s forces (Rev 17:14). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The Light of Epiphany Priest Luke A. Veronis 19 January 2021 Photo: foma.ru Hatred, anger, and violence. Cheating, corruption and greed. Impurity, lust and uncontrolled sex. Self-centeredness, self-love, and self-interest. These all seem to be a part of our society. Although we live in an age of unbelievable technological, medical and scientific advances, and live in a world where we have greater freedom than ever before in history, still the same centuries-old vices of humanity continue to plague us – the darkness of greed, hatred, anger, lust, self-righteousness, self-centeredness and self-love. We hear the words in the Gospel, “The people who sit in darkness have seen a great light. On those dwelling in a land overshadowed by death, light has arisen!” (Matthew 4:16-17) In the midst of this world’s darkness, we Christians hear Jesus Christ proclaim loudly and boldly, “I am the light of the world. Whoever follows me will not walk in darkness but will have the light of life.” (John 8:12) What a great promise of hope to carry with us throughout this new year and throughout our entire lives. Jesus promises, “Whoever follows me, will not walk in darkness, but will have the light of life.” You see, in a secular worldview, where the humanist places the human being at the center of life, he or she faces a very serious dilemma. How can they understand the evil in the world? What do they do with the darkness that they see all around them? How can they find meaning in life itself from such a worldview where man is at the center of everything? If we accept no outside guiding force, no eternal standard, no ultimate reality beyond ourselves and our own desires, than where will we end? For people who adopt this worldview, they may end life with the same attitude of many famous atheists, like Nieztche or Freud. Although they were brilliant men, they became disillusioned with the meaninglessness of life, and ultimately committed suicide since they couldn’t bear the darkness around them. |
| Suggesting that the Fourth Gospel is not directly dependent on the Synoptics need not imply that John did not know of the existence of the Synoptics; even if (as is unlikely) Johannine Christianity were as isolated from other circles of Christianity as some have proposed, other gospels must have been known if travelers afforded any contact at all among Christian communities. 381 That travelers did so may be regarded as virtually certain. 382 Urban Christians traveled ( 1Cor 16:10,12,17 ; Phil 2:30; 4:18 ), carried letters ( Rom 16:1–2 ; Phil 2:25 ), 383 relocated to other places ( Rom 16:3,5 ; perhaps 16:6–15), and sent greetings to other churches ( Rom 16:21–23 ; 1Cor 16:19 ; Phil 4:22 ; Col 4:10–15). In the first century many churches knew what was happening with churches in other cities ( Rom 1:8 ; 1Cor 11:16; 14:33; 1 Thess 1:7–9), and even shared letters (Col 4:16). Missionaries could speak of some churches to others ( Rom 15:26 ; 2Cor 8:1–5; 9:2–4 ; Phil 4:16; 1 Thess 2:14–16; cf. 3 John 5–12 ) and send personal news by other workers ( Eph 6:21–22 ; Col 4:7–9). Although we need not suppose connections among churches as pervasive as Ignatiuse letters suggest perhaps two decades later, neither need we imagine that such connections emerged ex nihilo in the altogether brief silence between Johns Gospel and the «postapostolic» period. No one familiar with the urban society of the eastern empire will be impressed with the isolation Gospel scholars often attribute to the Gospel «communities.» John could have known one, two, or more other published gospels and yet have chosen not to follow their model or employ them as sources in writing his own. 384 (Xenophon, for example, knows of an earlier work recounting the retreat of Greek mercenaries from Persia, mentioned in Hel1. 3.1.2, but later composes his own eyewitness account.) If, as is likely, Mark circulated widely (and hence could provide a primary framework for both Matthew and Luke), John might even safely assume his readers» knowledge of it. 385 Certainly a few decades earlier the tradition was widely known; given its circulation in Jerusalem and Antioch, «it is historically quite unlikely that Paul would have no knowledge of the Jesus-tradition» that circulated in Jerusalem, Antioch, and Damascus, locations he had frequented. 386 By John " s day, such tradition would be even more pervasive. In other words, independence need not mean anything so dramatic as that Mark and John «developed the gospel form independently.» 387 John " s very divergence from the Synoptics probably led to its relatively slower reception in the broader church until it could be explained in relation to them. 388 |
| Some suggest she merely came later to reclaim the body; returning Galilean pilgrims could have brought back word of Jesus» death, requiring her to go to Jerusalem to claim the corpse, before she received word of the resurrection. 10175 It is no less likely, however, that she and Jesus» brothers were already in Jerusalem for the Passover (7:10; Luke 2:41–42); and if she was present, she would surely have heard of Jesus» crucifixion several hours before he died. If she knew of her son " s execution, it is almost certain that she would have been present to mourn. 10176 The beloved disciplés presence is theologically significant and proves an exception to the dispersion promised in 16(fulfilled in 18:8–9). 10177 The historical evidence may not settle the historical question, but John surely has an interest in reporting Mary " s presence that both Mark and the pre-Markan passion narrative may not have had. Scholars have offered various theological proposals as to what that interest was. Some have suggested that Jesus» mother, sometimes along with other women in the Gospel, represents a new Eve and, like the mother of Rev 12:1–3, the mother of the spiritual community of Israe1. 10178 Intriguingly but less than convincingly, some even connect Jesus» title «man» (19:5) with a new Adam, and his mother " s title, «woman,» here with a new Eve. 10179 In this case, the new mother of the beloved disciple (who may represent ideal discipleship, as we have mentioned elsewhere) could function as the mother of believers. 10180 (Or conversely, the beloved disciple represents the authoritative interpreter, to whose care Jesus entrusts the believing community.) 10181 The best argument for such a view is 16:21, as understood in light of Rev 12. 10182 But had John intended such an allegorical allusion, one would have expected stronger clues in the narrative, particularly more telling parallels with Eve or with Israel (or at least the term for «garden» used in Genesis LXX in John 18:1,26; 19:41 ). |
|
|
