| The claim that Jesus would rebuild the temple himself may allude to some messianic hopes, 4710 but the attestation for this portrait of a single builder of a new temple is much rarer than attestation for that role for God himself. 4711 Jesus» opponents could have heard this claim, like some of his later ones in the Gospel (5:18; 8:58–59; 10:33), as implicitly blasphemous and offensive to their law. 4712 At this point, however, they simply misunderstand him (2:20; cf. 3:4). Jesus himself is the foundation of the new temple (cf. comment on 7:37–39), the place for worship (cf. 4:23–24) and revelations (1:51). 4713 And with the irony characteristic of this Gospel, their misinterpretation of Jesus proves partly correct: by killing Jesus they would also invite the destruction of Herod " s temple (see 11:48). Whereas Jesus acts in «zeal» for the temple (2:17), his hearers in the story world must assume the opposite. Whereas some sectarian groups felt that the temple was defiled and invited judgment, most Jewish people probably aligned with the perspective of those in power, namely, that the temple was virtually impregnable. 4714 Other wise teachers and prophets also were said to offer true sayings that could be understood only in retrospect; thus the ancient reader would recognize Jesus as at least a great teacher or prophet here. 4715 At the same time, John means more than this in the context of his whole Gospel: the disciples themselves would not understand Jesus» words apart from the retrospective illumination of the Paraclete (2:22; 14:26). 4716 More than likely, their experience remains paradigmatic for the Johannine Christians, who also required further instruction, hence the Fourth Gospe1. 4717 The disciples remember both Scripture and Jesus» words (2:22); that both are on the same level, as God " s word, fits Johannine theology (3:34; 5:47; 6:63, 68; 8:47; 14:10, 24; 17:8). 4718 But as central as Scripture was in understanding Jesus» identity (1:45,49), it was not sufficient apart from the retroactive testimony of Jesus» resurrection (12:16; 20:9; cf. Luke 24:8). John " s audience will learn that this retroactive illumination of the disciples derived from the Holy Spirit (14:26). Untrustworthy Believers (2:23–25) |
| 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 All articles What and Who Influence Us? 29 August 2022 Priest Luke A. Veronis Mary the Theotokos Full of Grace 28 August 2022 Fr. Theodore Stylianopoulos The Dormition: Pascha of the Summer 28 August 2022 Evagelos Sotiropoulos Patience: What Growth In Christ Looks Like 27 August 2022 Archpriest Michael Gillis On Self-Esteem and Self-Knowledge 26 August 2022 Protopresbyter Themistoklis Mourtzanos The Goal of a Lesser Life 25 August 2022 Archpriest Stephen Freeman Mountain-moving Faith 24 August 2022 Fr. Theodore Stylianopoulos Why Do We Call The Priest “Father”? 23 August 2022 Fr. James Guirguis Asceticism As Life of Prayer, Fasting and Repentance 22 August 2022 Metropolitan Antonius of Zahle Spiritual Strength Comes Through Entrusting Ourselves to Christ 21 August 2022 Priest Philip LeMasters Previous 1 … 3 4 5 6 7 … 561 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident More RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio Design by — |
| 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 Our Faith ‘Keep Saying in Your Heart’ 05 August 2022 Protopresbyter Georgios Dorbarakis Sharing in the Cup of the Lord or the Cup of Demons 04 August 2022 Archpriest Basil Ross Aden The Freedom to Choose How We See Life 03 August 2022 Priest Luke A. Veronis A Particular Scandal 01 August 2022 Archpriest Stephen Freeman “This Was Life to Me” 31 July 2022 Fr. Gabriel Bilas Universal Lack of Common Sense 30 July 2022 Dr. Georgios Koios Not Only What We Do But How We Do It 26 July 2022 Archpriest Basil Ross Aden Embracing the Therapeutic Mercy of Christ Through Repentance and Humility 25 July 2022 Priest Philip LeMasters The Everyday Miracles We Don’t Notice 24 July 2022 Protopresbyter Georgios Dorbarakis Abraham, the Righteous, and the Prayers of Our Holy Fathers 23 July 2022 Archpriest Stephen Freeman Previous 1 … 4 5 6 7 8 … 260 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident More RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio Design by — |
| 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 |
| 5899 E.g., 2 Bar. 51:1–2; cf. t. Ber. 6:6. For distinction after death, see 1 En. 22:9–11; cf. sources in Keener, Matthew, 129, on Gehinnom, and 710–11, on the resurrection of the dead. 5900 It appears in most streams of NT tradition and is denied in none: Acts 24:15; 2Cor 5:10 ; Rev 20:4–6; Matt 25:46; cf. Matt 5:29–30; 10:28; Luke 11:32; Bernard, John, 1:245. 5901 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:3,4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5; cf. 2Macc 12:43–45. By contrast, the souls of the wicked will remain in hell on the day of judgment in 1 En. 22:13; 61:5; 108:6; 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; t. Ber. 5:31. 5902 Ps 62:12 ; Prov 24:12 ; Sir 16:12,14 ; Matt 16:27; Rom 2:6 ; 2Cor 11:15 ; Rev 22:12; Pesiq. Rab. 8:2; cf. Rhet. ad Herenn. 3.2.3. 5903 It continued in widespread use (Josephus Life 256; Ant. 4.219; b. Sanh. 37b, bar.; p. Git. 4:1, §2; cf. m. Roš Haš. 1:7; 2:6); see further the comment under 8:13. Early Christians also employed this rule; see 2Cor 13:1 ; 1Tim 5:19 ; Matt 18:16. 5904 Boring et al, Commentary, 270–71, cites Cicero Rose. Amer. 36.103. Witnesses confirmed a matter (Dionysius of Halicarnassus Lysias 26), and a claim offered without them might be scathingly contested (Lysias Or. 7.19–23, §110; 7.34–40, §111). 5905 E.g., Lysias Or. 4.5–6, §101; 7.12–18, §§109–110; 12.27–28, §122; 19.24, §154; 29.7, §182; Cicero Quinct. 24.76. Establishing a credible motive was standard procedure for the prosecution (Cicero Rose. Amer. 22.61–62). 5906 E.g., Isaeus Estate of Cleonymus 31–32, §37; Estate of Hagnias 6; Lysias Or. 7.19–23, §110; 7.34–40, §111; 7.43, §112. Cf. the preference for multiple and diverse testimonies, e.g., in Aelius Aristides Defense of Oratory 61, §19D; for challenging the credibility of opposing witnesses, see, e.g., Hermogenes Issues 45.5–10. 5907 Cicero Quinct. 23.75. 5908 The witness of one person was inadequate in many kinds of cases (Boice, Witness, 47, cites m. Ketub. 2:9; Roè Haï. 3:1); self-accusation, by contrast, could invite condemnation (Achilles Tatius 7.11.1; though in early Judaism cf. Cohn, Trial, 98). In some matters, however, onés self-testimony was held reliable (e.g., m. Ketub. 2:10), even against two witnesses (m. Tehar. 5:9). |
| 7638 Tears often moved authorities to action (e.g., Lysias Or. 32.10, §505; Cicero Sest. 11.26; Caesar Gallic W. 1.20). On male authorities being particularly moved by women " s pleas in the ancient Mediterranean world, see Luke 18:2–5; 2Sam 14:1–21; 20:16–22; 1 Kgs 1:11–16; 2:17; Matt 20:20; P.Sakaon 36; Lysias Or. 32.11–18, §§506–511; perhaps Valerius Maximus 8.3; comment on 2:4. 7640 «Come and see» is a familiar invitation formula (see comment on 1:39) but, apart from Johannine style, probably bears no other relation to 1:39, 46 and 4:29. 7642 Jesus presumably weeps in 11because he «shares the sadness of his friends and their neighbors» (Smith, John 225). By ancient Mediterranean standards, mere tears were hardly wildly demonstrative (Virgil Aen. 11.148–150; cf. especially women, e.g., Homer Il. 18.30–31; Aeschylus Cho. 22–31, 423–428). Jewish mourners did not, however, participate in the more masochistic mourning rites of their pagan neighbors (e.g., Deut 14:1 ). 7643 Malina, Windows, 24–25, citing Plutarch Caesar 5.2; 11.3; 41.1; 48.2; Cicero 47.2; Acts 20:37; Lightfoot, Gospel, 229, cites Juvenal Sat. 15.132–133. Cf. also 2 Kgs 8:11–12; Homer I1. 1.348–349, 413; Od. 4.113–119; 16.190–191; 23.231–232; Sophocles Ajax 819–820; Philostratus Hrk. 45.6. Note amplification in Josephus " s hellenized accounts: Moses» prayer with tears for God " s vindication against Korah (Josephus Ant. 4.51); David " s prayers with tears during Absalom " s revolt (Josephus Ant. 7.203; 2Sam 15:23, 30 ). 7644 E.g., Livy 1.26.12; 23.8.4; Dionysius of Halicarnassus R.A. 9.10.1; for rhetoric, see, e.g., Lysias Or. 32.10, §505; Cicero Mi1. 38.105; Rosc. Amer. 9.24; Rab.post. 17.47; Gae1. 24.60; Sest. 11.26; Seneca Controv. 4.pref.6; Menander Rhetor 2.13, 423.30; Philostratus Vit. soph. 1.19.512; 2.1.561; 2.5.574; 2.9.582; 2.10.586; Acts 20:19. Narrators used tears to stir pathos (e.g., Xenophon Eph. 1.11); Polybius 2.56.7 complains about historians who sensationalize with tragic scenes of women " s tears invented to arouse pathos; John may deliberately evoke pathos here. |
| 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. |
| 206. Григорий (Лебедев), еп . Шлиссельбургский. Евангельские образы: Дневник размышлений над Евангелием. Благовестие св. евангелиста Луки//БТ. 1980. Сб. 21. С. 170–180. 207. Максимов Ю. В . [Рец. на кн.:] Глубоковский Н. Н. Св. Апостол Лука, Евангелист и дееписатель. М., 1999//АиО. 1999. 3(21). С. 380–381. 208. Тестелец Я. Г. Маршалл И. Х. Евангелие от Луки: Комментарий к греческому тексту: Реф. кн.: Marshall I. H. The Gospel of Luke: A commentary on the Greek text. Michigan, 1978//АиО. 2000. 1(23). С. 26–39; 2(24). С. 38–56; 3(25). С. 29–42; 4(26). С. 37–44; 1(27). С. 39–55; 2(28). С. 30–47; 3(29). С. 35–63; 2002. 1(31). С. 37–60; 2(32). С. 37–47; 3(33). С. 16–33; 4(34). С. 42–61; 2003. 3(37). С. 33–49; 4(38). С. 19–37; 2004. 1(39). С. 42–61.] Иоанн 209. Вестель Ю. А. В начале было слово: Очерк о первом стихе Евангелия от Иоанна//МБ. 1997. Вып. 4. С. 46–56. 210. Михаил (Мудьюгин) , архиеп. Вологодский и Великоустюжский. Комментарий к 3-й главе Евангелия от Иоанна: [Докл. на Богосл. собеседовании – IV между представителями ЕЛЦ Германии и РПЦ. Ленинград, 12–19 сент. 1969 г.]/Еп. Михаил (Мудьюгин) //БТ. 1973. Сб. 10. С. 102–109. 211. Никодим (Ротов), митр. Ленинградский и Новгородский. Некоторые материалы для изъяснения текста: «Вы уже очищены через слово, которое Я проповедал вам» ( Ин. 15, 3 ): [Докл. на Богосл. собеседовании – III между представителями РПЦ и ЕЛЦ Германии. Хёхст (ФРГ), 3–8 марта 1967 г.]//БТ. 1971. Сб. 6. С. 151–155. 212. Прокопчук А., свящ. О плане построения Евангелия от Иоанна//БСб. 1999. 2. С. 41–46. 213. Строганов В., свящ . «Мехи новые» четвертого Евангелия//БТ. 1986. Сб.: 300-летие МДА. С. 166–173. Лексический и структурный анализ текста Евангелия как богосл. трактата. 214. Экхарт М. Изложение Святого Евангелия от Иоанна. Гл. 2-я//ЦиВр. 1998. 3(6). С. 138–150. См. также 453, 2059. Деяния святых апостолов 215. Левинская И. А. Деяния апостолов: Комментарий//МБ. 1998. Вып. 5. С. 46–58. 216. Левинская И. А. Бог высочайший в деяниях: язычество или иудаизм? ( Деян. 16, 16–18 ): [Докл. на Междунар. конф. «Проблемы библейской текстологии, экзегетики и перевода». ББИ, Москва, 25–27 сент. 1998 г.]//МБ. 1999. Вып. 6. С. 52–55. |
| 1052 Cf. Wilson, Luke and Pastoral Epistles, ix, who offers Lukés authorship of the Pastorals as «an extreme hypothesis, that of common authorship, in order to see what the evidence will bear.» 1054 For one thorough treatment of Revelations vocabulary, see Aune, Revelation, ccvii-ccxi. For some further documentation on Revelation passages cited below, see Keener, Revelation, loc. cit. 1056 Rhetoricians learned various styles for different kinds of speeches (Dionysius of Halicarnassus Demosth. 45–46). Though rarely excelling in all, it was not uncommon to compose works in multiple genres (Seneca Controv. 3.pref.8; Dionysius of Halicarnassus Demosth. 23) ; cf. also Rowe, «Style,» 151, 155). Style should be appropriate to a speech " s circumstances (Black, «Oration at Olivet,» 88; cf. 83 n.l). 1057 Cf. Newport, «Prepositions»; idem, «Εκ»; idem, «Evidence»; idem, «Meanings.» Among the most thorough treatments are Thompson, Syntax (who observes that the Apocalypse is « " Jewish Greek», to the fullest extent» of that expression); and Aune, Revelation, clx-ccvii, who also notes the Semitic «interference» (clxii). Of course, most apocalypses were originally composed in Hebrew or Aramaic (Moore, Judaism, 2:280), so conventions inherent in the genre may have affected the style Revelation " s writer adopted. 1058 Morrice, «John,» 43–44, emphasizes his use of Ezekiel in particular. Vanhoye, «Livre,» analyzes Revelation " s creative reapplication of Ezekiel " s imagery. 1059 The OT allusion forms are closer to the Hebrew than to the LXX (Koester, Introduction 2:252; Tenney, Revelation, 26–27; Trudinger, «Text,» 84–85), but the LXX itself is full of Semitic rhythms. 1060 E.g., Ezek 10:1,44:4 ; Dan 10:5 ; cf. also 4 Ezra (e.g., 11:2,5,7,10,12,20,22,24,25,26,28,33, 35,37) and 1 Enoch (e.g., 14:14–15,18,85:3); the simple, «and I saw» (a visionary statement plus the typical Semitic coordinating conjunction) is even more common (e.g., 1 En. 17:3,6,7,8,18:1,2,3,4, 5,9,10,11,12; 2 En. 20:1; 3 En. 42:3,44:7). Like 1QS, Revelation has few explicit quotes from the OT (e.g., 1QS 5.15; 8.14) but is full of allusions. (Ellis, «Uses,» 215 n. 27, observes that nearly 70 percent of the verses contain OT allusions.) Prophetic language was typically recycled in Hellenistic oracular practice as well (Parke, Sibyls, 15). |
| The first three days of Holy Week remind us of Christ’s last instructions with his disciples. These teachings are remembered in the celebration of the Great Compline, Matins, Hours, and Liturgy during these days. Christ the Bridegroom – The Matin services of the evenings of Palm Sunday, and Holy Monday, and Holy Tuesday, anticipating the events of the next day, share a common theme devoted to the Bridegroom Services derived from the Parable of the Ten Virgins that calls for preparedness at the Second Coming, for the “thief comes in the middle of the night”” (Math. 26:1-13). The Mysterion or Sacrament of Holy Unction is celebrated on Holy Wednesday, commemorating Christ’s anointing with myrrh. The service ends with the priest anointing the faithful with Holy Oil. Also, remembered is that on this day Judas betrayed Christ, which led to the tradition from Apostolic times of fasting on Wednesday throughout the year. Holy Thursday begins with the celebration of vespers and the Divine Liturgy of St. Basil with a Reserved Holy Communion in representation of the earthly presence of Christ realized at the Last Supper. In the evening, anticipating the Matins of Friday morning, the Holy Passion service of the reading of the Twelve Gospel is conducted. In these readings Christ’s last instructions to his disciples is presented, as well as the prophecy of the drama of the Cross, Christ’s prayer, and His new commandment. The twelve readings are: St. John 13:31 through 18:1 St. John 18:1 through 29 St. Matthew 26:57 through 75 St. John 18:28 through 19:16 St. Matthew 27:3 through 32 St. Mark 15:16 through 32 St. Matthew 27:33 through 54 St. Luke 23:32 through 49 St. John 19:38 through 42 St. Mark 15:43 through 47 St. John 19:38 through 42 St. Matthew 27:62 through 66. Epitaphios – Great and Holy Friday begins with reading of the Royal Hours leading up to Vespers of Friday afternoon during which the removal of the Body of Christ from the Cross is commemorated. The priest removes the Body of Christ, the Epitaphios, from the Cross, wraps it in a white cloth and carries it into the altar. In an evening service, called the Lamentations at the Tomb, the priest carries the Epitaphios, the painted or embroidered cloth representation of Christ, from the altar around the church before placing it in the Sepulcher, a bier symbolizing the Tomb of Christ. This procession, with the faithful carrying lighted candles, represents Christ’s descent into Hades. |
|
|
