| This argument is urged by Origen (contra Cels. Lib. II. p. 68. Edit. Spencer). From this reasoning of Eusebius, it is evident that he believed that the End had come. And in this there can be no doubt, I think, he was right; but as this involves a question very ill understood at this day, it may be right to offer a few words here, as to what is meant by the End. This, I think, Daniel (IX. 27.) terms the «consummation:» (comp. ver. 26 and vii. 26, 28,) that is, the End of his seventy weeks, (ib. ver. 24. seq.) when «vision and prophecy» should be sealed: i.e. completed. In chap. VIII. 19, it is said, «at the time appointed the End shall be.» Again, ib. chap. 27, 28. The End of the matter is said to be, when the kingdom under the whole heaven shall have been given to the Saints (i.e.) the Christians: in other words, when the Kings of the earth shall have become its nursing fathers, and Queens its nursing mothers, ( Is. XLIX. 23 .) Again, Dan. XII. 7 . When the power of the holy people shall have been scattered, «all these things shall be finished:» i.e. when the power of the new Church shall be spread abroad far and wide, then shall the End of all these thimgs be. (Comp. Is. LXII. 12 , &c. Dan. VIII. 24 .) In Rev. X. 6, 7, which is an exact parallel of Dan. xii. 7, it is sworn by the angel, that time shall be no longer, and that the mystery of God, as declared by the Prophets, shall be finished. Now, our Lord has identified his predictions (Matt. XXIV. and Luke XXI.) with these of Daniel. In the former (ver. 14.) He says: «then shall the END come. When ye therefore shall see the abomination... spoken of by Daniel the prophet» (IX. 27; XII. 11.)... «then shall be great tribulation» (ver. 21. comp. Dan. IX. 26; XII. 1 .) " , ver. 34, «This generation shall not pass till all these things be,» i. e. commenced (comp. ver. 8.). In the latter (Luke XXI. ver. 22.) «These be the days of vengeance, that ALL THINGS which are written MAY BE FULFILLED» (i. e. in them). That the terms, latter days, last days, end of the world, ends of the world, the fulness of time, refer to the times of the Apostles, and those immediately subsequent to these, the Concordance, with the parallels marked in our common Bibles, will be sufficient to shew.--But the kingdom of the saints is never to end (i. e. as far as pre-diction is concerned); it can therefore, have no last days, latter days, or the like. When any such terms are referred to the last judgment, the language is doctrinal, not prophetical. I conclude, therefore, that this End did come, when the persecution of Diocletian ceased: for then all the conditions of prophecy had been fulfilled. Eusebius is therefore right. See also my Sermons and Dissertations, London, 1831, and the Introduction to this work. |
| Here John came so «all» might believe through him; John s mission as depicted elsewhere limits the force of this language; the «all» in a testimony to «all» could be limited by context (3:26). 3477 Jesus is for «all» (1:9; cf. 5:23,28; 11:48; 12:19), and his witness must likewise impact all (13:35). John was «sent» from God (1:6), 3478 fitting the shaliach theme of the Gospel (see introduction), but also reflecting the tradition that he fulfilled ( Mal 3:1 ; see Luke 7:27). Long before the advent of the current emphasis on literary criticism, Karl Barth noted that the verses about the Baptist (1:6–8,15) which intrude so noticeably on the rest of the prologue are there for a purpose. By standing out from the rest of the prologue, 3479 he proposed, they draw our attention to the issue, «the problem of the relation between revelation and the witness to revelation.» 3480 The literary purpose of beginning the Gospel with a witness, John (1:6–8, 15, 19–51), and closing with another witness (whom tradition also calls John, 19:35; 21:24), seems to be to underline the importance of witness for the Johannine community. If God was invisible till Jesus revealed him (1:18), he and Jesus would now remain invisible apart from the believing community modeling in their lives the character of Jesus (1 John 4:12; John 13:35; 17:21–23 ). The World Rejects the Light (1:9–11) The light could overcome darkness, and a witness was provided so people could believe the light. When the light came to them, however, «the world» as a whole rejected the light; even Christ " s own people as a whole rejected him. The remnant who did embrace him, however, would be endued with the light " s character, so they, too, might testify of the light (cf. 1:12–14). 1. The True Light Enlightens Everyone (1:9) In contrast to John (1:8), who was merely a «lamp» (5:35), Jesus was the true light itself (1:9). In this Gospel, adjectives signifying genuineness can apply to Jesus» followers (1:47; 8:31; cf. 1 John 2:5 ), but most often apply to Jesus (5:31; 6:32, 55; 7:18; 8:14; 15:1; cf. 7:26; Rev 3:7) or the Father (3:33; 7:28). In a pagan environment with pluralistic options, designating God as the «true» God (17:3; 1 John 5:20; 1 Thess 1:9) made sense; when contrasting Jesus with lesser alternatives in a Jewish context–here John the Baptist–the designation remained valuable. |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| 3B. Jesus» Answer (2:4) Jesus» answer in v. 4 is a rebuff, but like the rebuff of 4:48, is more a complaint than an assertion that he will not act. Γναι (2:4; 19:26) was usually respectful and not an unusual greeting to a woman (4:21; 20:13,15; cf. 8:10; Matt 15:28; Luke 13:12; 22:57; 1Cor 7:16 ), 4478 but it is not natural for onés mother. 4479 Further, it appears brusque because the reader does not normally expect it for a woman one knows (it does appear for Mary, but Jesus then calls her by name, 20:15–16). 4480 One might be more apt to address onés mother with a title like κυρα, 4481 also a respectful title for a woman of rank. 4482 Consequently, some have sought to find symbolic import in the address, 4483 seeing the woman as a representative of Israel, 4484 a new Eve as the mother of the new Israel, 4485 and/or the church. 4486 Yet apart from excess weight on this term (often interpreted in light of Rev 12:1–2, though it appears twenty other times in the Gospel) and similar allegorization of 19:26, we lack adequate clues to confirm this allegorizing. (She may well function as a representative of the church as a model disciple, but only in the same way that other disciples in the narrative do.) This is especially the case if we are tempted to view the mother " s intercession as prefiguring a later role as mediatrix; we do not turn other suppliants in John " s stories into mediators, and would not do so here apart from the influence of much later traditions. 4487 More likely, in view of the prominent role assigned to honoring onés parents in Judaism 4488 (and indeed the ancient Mediterranean in general), 4489 Jesus is establishing a degree of distance between himself and his mother, 4490 as did the Jesus of the Synoptic tradition. 4491 She approached him not as her son but as a miracle worker; he replies not as her son but as her Lord. This response certainly parallels 7:6–8, where he does what was asked of him only later; this demonstrates his dependence on the divine timing 4492 (perhaps also 4:4); but in this case, given his mother " s apparent faith (v. 5), the text is not solely reproof. The sequence of request (2:3/4:47), action withheld (2:4/4:48), and request reasserted (2:5/4:49) parallels 4:47–49, 4493 which makes Jesus» mother a model of faith and discipleship like some other women in the Gospel, 4494 although her faith is not yet informed by understanding of the cross. 4495 Perhaps Jesus creates an obstacle partly to challenge her to greater faith, as in 4:48–50; 6:5–6; and elsewhere in the Jesus tradition (e.g., Mark 7:27 ; the possible question in Matt 8:7); but there is also a matter of the meaning and cost of his compliance. 4496 Jesus is still placing distance between himself and his mother. As Augustine suggested, she had to learn that her relationship to Jesus as disciple was more important than her relationship to him as mother. 4497 |
| Craig S. Keener The call. 21:15–23 SOME SIGNS IN THE FOURTH GOSPEL yield to explanatory discourses (5:6–9 with 5:19–47; 6:11–13 with 6:32–70; 9:6–7 with 9:39–10:18), and 21:1–14 follows this pattern. After Jesus provides fish for his followers, he summons their leader to continue to provide for his followers; as in Markan tradition, Jesus calls Peter to fish for people, so here he plays on Peter " s fishing from a different angle. Peter " s call ultimately involves following his Lord in martyrdom (21:18–19). The beloved disciplés call was different from Peter " s and might not involve martyrdom (21:21–22). Barrett helpfully suggests that Peter " s role is pastoral whereas the beloved disciplés is as a witness; 10929 in this case, the Gospel may be framed by John the Baptist (1:19–36) and the beloved disciple (21:20–24) as narrative models of witness. The shift to the beloved disciple then provides the transition for closing the Gospel on the note about that disciplés testimony (21:24–25). Feed My Sheep (21:15–17) Just as Jesus fed his disciples here (21:9–14), so Peter is to feed them after Jesus departs. This involves not so much physical nourishment as the bread of life (6:26–27). It is, however, noteworthy that Jesus invites Peter to feed others only after Peter has himself first eaten (21:15); just as Peter had to accept Jesus» washing before he could serve the Lord (13:8–10), he had to eat his mea1. 1. Peter " s Role Brown suggests that this passage, being redactional, allows Peter a more pastoral role than elsewhere in the Gospe1. 10930 Yet the portrait of Peter " s pastoral role here is hardly incompatible with the rest of the Gospel; it can either add to it or complete it. Thus onés view on Peter " s role here may depend on onés prior assumptions concerning whether the chapter is a later addition from a different hand; it cannot be used as evidence in making that decision. It is true that Peter " s calling receives little emphasis elsewhere in the Gospel; but if one does not start with the assumption that John 21 belongs to a different hand than the rest of the Gospel, this apparent difference stems from an argument based on silence. Explicit mention of Peter " s special call (as opposed to merely his special prominence as an outspoken disciple or his intimacy as one of the three closest disciples) is rare in the Synoptics except for Matt 16and Luke 22:32, both of which discuss it in the same context as Peter " s failure. |
| So we understand these words to be said of the nature, who alone has immortality 1 Timothy 6:16 and to God only wise, Romans 16:27 and none is good save one, that is God, Luke 18:19 for here one means the same as alone. So also, which alone spreadest out the heavens, Job 9:8 and again You shall worship the Lord your God and Him only shall you serve. There is no God beside me. In Scripture one and only are not predicated of God to mark distinction from the Son and the Holy Ghost, but to except the unreal gods falsely so called. As for instance, The Lord alone did lead them and there was no strange god with them, and then the children of Israel did put away Baalim and Ashtaroth, and did serve the Lord only. 1 Samuel 7:4 And so St. Paul, For as there be gods many and lords many, but to us there is but one god, the Father, of whom are all things; and one Lord Jesus Christ by Whom are all things. 1Corinthians 8:5–6 Here we enquire why when he had said one God he was not content, for we have said that one and only when applied to God, indicate nature. Why did he add the word Father and make mention of Christ? Paul, a chosen vessel, did not, I imagine, think it sufficient only to preach that the Son is God and the Holy Ghost God, which he had expressed by the phrase one God, without, by the further addition of the Father, expressing Him of Whom are all things; and, by mentioning the Lord, signifying the Word by Whom are all things; and yet further, by adding the words Jesus Christ, announcing the incarnation, setting forth the passion and publishing the resurrection. For the word Jesus Christ suggests all these ideas to us. For this reason too before His passion our Lord deprecates the designation of Jesus Christ, and charges His disciples to tell no man that He was Jesus, the Christ. Matthew 16:19 For His purpose was, after the completion of the œconomy, after His resurrection from the dead, and His assumption into heaven, to commit to them the preaching of Him as Jesus, the Christ. |
| John 10:8 All that ever came before Me are thieves and robbers, but the sheep did not hear them. He does not here speak of the Prophets, (as the heretics assert,) for as many as believed on Christ did hear them also, and were persuaded by them; but of Theudas and Judas, and the other exciters of sedition. Besides, He says, the sheep did not hear them, as praising them; now nowhere is He seen to praise those who refused to hearken to the Prophets, but, on the contrary, to reproach and accuse them vehemently; whence it is evident that the, did not hear, refers to those leaders of sedition. John 10:10 The thief comes not but for to steal, and to kill, and to destroy. Which then took place when all (their followers) were slain and perished. But I have come that they might have life, and that they might have more. And what is more than life, tell me? The kingdom of heaven. But He does not as yet say this, but dwells on the name of life, which was known to them. John 10:11 I am the good Shepherd. Here He next speaks concerning the Passion, showing that this should be for the salvation of the world, and that He came to it not unwillingly. Then again He mentions the character of the shepherd and the hireling. For the shepherd lays down his life. John 10:12 But he that is an hireling and not a shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep and flees, and the wolf comes and catches them. Here He declares Himself to be Master even as the Father, if so be that He is the Shepherd, and the sheep are His. Do you see how He speaks in a more lofty tone in His parables, where the sense is concealed; and gives no open handle to the listeners? What then does this hireling? He sees the wolf coming, and leaves the sheep, and the wolf comes, and scatters them. This those false teachers did, but He the contrary. For when He was taken, He said, Let these go their way, that the saying might be fulfilled c. xviii. 8, 9, that not one of them was lost. Here also we may suspect a spiritual wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also. Because our adversary the devil, It says, walks about as a roaring lion. 1 Peter 5:8 He is also a serpent, and a dragon; for, Tread ye on serpents and scorpions. Luke 10:19 |
| Tweet Crimea became a part of Russia on the day of peninsula " s heavenly protector Moscow, March 19, 2014 Russian President Vladimir Putin, the State Council Chairman, Crimean Parliament Chairman Vladimir Konstantinov, Crimean Prime Minister Sergey Aksionov and the city of Sevastopol executive Alexey Chaly have signed an agreement on the inclusion of Crimea, including Sevastopol, into Russia on the day when the Orthodox Church commemorates the finding of the relics of the peninsula heavenly protector Archbishop Luka (Voyno-Yasenetsky). On these days all churches and monasteries of the Crimean Diocese uplifted prayers before the icon of Archbishop Luka for multiplying love and peace on the peninsula. Archbishop Luka (born Valentin Felixovich Voyno-Yasenetsky) was born in Kerch in 1877. After graduation from the higher school he decided that he should be involved only the activities “useful for suffering people,” and chose medicine and later became a priest. He carried out his ministry in Soviet period, so he had to face many hardships, the archbishop went through arrests, trials and spent 11 years in exile. Archbishop Luka was a ruling bishop of Crimea from 1946 to 1961. He received the Stalin reward for his book on surgery in 1946. He died on June 11, 1961, on the Day of All Russian Saints. Relics of Archbishop Luka were found in 1996 and are kept in the Holy Trinity Cathedral in Simferopol. The Russian Church canonized him among new martyrs and confessors in 2000. Interfax-Religion 24 марта 2014 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Russian Orthodox Church will do whatever it can to preserve fraternal relations between Russia and the Ukraine Russian Orthodox Church will do whatever it can to preserve fraternal relations between Russia and the Ukraine " The Holy Synod has stressed that Crimea has been and remains an integral part of our one, multinational Church, " said V. Legoida. The Russian Synod passes resolution on the situation in Crimea The Russian Synod passes resolution on the situation in Crimea On March 19, 2014, a meeting of the Holy Synod of the Russian Orthodox Church took place in Moscow, chaired by His Holiness Patriarch Kirill of Moscow and All Russia. In the minutes no. 4 of the Holy Synod, dedicated to the situation in Crimea, the following resolution was passed. Joint prayers in the Diocese of Simferopol to St. Luke of Crimea for increase of love in the Ukraine Joint prayers in the Diocese of Simferopol to St. Luke of Crimea for increase of love in the Ukraine The services will be celebrated before Icons of St. Luke every day from Monday to Saturday at 11.00 until further notice of the ruling bishop. Комментарии Sally Iloff 28 сентября 2016, 06:00 LPPi pray and in prayer I call St Luke from Crimea to help me and interseeds for me with Christ the Lord! Amen © 1999-2016 Православие.Ru |
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