The Gospel of Eve by an unknown author. Gospel of Eve
One of the early Church Fathers, Epiphanius of Cyprus, in his description of the list of books of the Gnostic Marcosians, mentions the book “The Gospel of Eve,” in which Eve describes what the Goddess Sophia taught her in the form of a serpent. Unfortunately for science, only a small fragment from this Gospel is known. For those who write, perhaps everything related to books is interesting. Why do some books remain interesting to people for centuries, while others, so to speak, remain unread? Theoretically, letters and words can form any text, if not in the form of a description of reality, then in the form of fantasy. Books can hold attention to any topic, in this case it does not matter whether reality is described or fantasy. A person cannot imagine something that could not happen, which means that any fantasy, in a sense, is reality. “The Gospel of Eve” is definitely an instruction on how to create a matriarchy. Well, what can a woman teach another woman? It is clear that the men lost the first half, now science says that the Greek myth of the hermaphrodite can be considered a reality, in Greek mythology the son of Hermes and Aphrodite, a young man of extraordinary beauty, raised by the naiads on Mount Ida in Phrygia. When Hermaphroditus was fifteen years old, he set off to wander around Asia Minor. Once in Caria, when Hermaphroditus was bathing in the waters of a spring, the nymph of this spring, Salmacis, passionately fell in love with Hermaphroditus, but her pleas for reciprocity were unsuccessful. At the request of Salmacis, the gods merged her with Hermaphrodite into one bisexual creature. At the beginning of the 4th century BC, the cult of Hermaphroditus was popular in Attica. Scientists believe that at first there were only women, then men appeared, from women who did not want to have children. Naturally, men wrote many books to assert their dominance over women.
This is the past, it no longer exists, there is the present and we need to think about how to live in the future. From the writer’s point of view, we need to return to the cult of the Golden Goddess, because the writer does not shape reality, but he can hit the target by calculating the lead, the extension of the aiming point, depending on the speed and direction of the target’s movement. Women have achieved equality, but they are not going to stop there; everything can come back to matriarchy. The Golden Goddess might come in handy.
Reviews
I was on a high mountain, and I saw a great man and a small one next to him, and I heard a thunderous voice, and I approached to hear what was being said. And he said: “I am you, and you are Me, and where you are, there I am, and I am in everything, and wherever you wish, you gather Me, and by gathering Me, you gather yourself...
(St. Epiphanius: Haer.XXVI,3)
Why should I write in the masculine gender? The thought is inappropriate, but interesting, as if after the rain they fall from the branches of an apple tree - no longer from somewhere unknown! - light and cool drops fall - words: tenderness; softness; weak cavity; gynecism; femininity.
And I sit by the window and eat an apple. I'm writing a dictation. But what is written is not at all what the learned angel dictates. Or rather, not quite that, I’m not arguing with the teacher from God, but I’m simply adding a certain femininity to the morphological information.
Adam, my desk partner, easily falls into a state of “Morpheus’s embrace” from morphological information, that is, he writes a dictation in automatic writing while half asleep.
The angel said loudly “Temptor” - and this is a noun from the word bite, right? I bite an apple. Sour. The cheekbones cramp, so much, so much like from a kiss, it pulls right down to the lower abdomen. But if the kiss is technically easy to explain, it is a vacuum effect necessary to enable the process of cloning those like God, the angel said a lot of incomprehensible and unpleasant things, but if you just eat this sour, then there is a sweet feeling in the aftertaste. I bite an apple.
Very sour. I think the dose is too high for one creature, I want to discuss this with someone, well, you sleepy grouse, lick a drop of apple juice from my fingers.
Don't stare at me like that!
Would you like another apple? But I already ate, all that was left was juice on my lips, slugs...
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INTRODUCTION
The purpose of this work is, firstly, to organize one’s own thoughts, and secondly, to attempt to explain (primarily to oneself) the historical process of human civilization.
The need for research is due to the fact that, in my opinion, in official history human civilization, not only have facts been substituted, exaggerations and distortions have been made, but many (fortunately, not all) reliable evidence of the Truth has also been deliberately destroyed. As a result, we have a subjective historical writing, as a rule, biased by the current government, from which it is difficult to identify the purpose of the movement and development of a community of people, and therefore to determine the meaning of human life and society .
However, even elementary logic suggests that everything can be returned to its place if...
If you find the correct Source of life and the point of deviation from the normal set by Creation. Then identify and realize the error of deviation, not as a negative, but as a constructive life experience, assigning it an exact place, incorporating the experience of errors into the potential of life. And only then, taking into account the awareness of the mistakes made, change your path, returning purpose and meaning to it. This is how you can change history by rethinking it.
The starting point of life, in my opinion, is the commandments of the original sources, given to man and humanity from the beginning. From God. But not only and not so much in scriptures and material treatises, but, above all, in sensations, direct and natural feeling. Feeling of God. It is the basis of awareness of life.
Such a Truth that cannot be refuted. Although history shows that it can be silenced. But only for a while. The Living Soul will not allow the default to last indefinitely.
V.V. Rozanov actually speaks about this in his conclusion to the Legend of the Grand Inquisitor by F.M. Dostoevsky. To paraphrase it a little, we can say: “To the extent that the treasure of TRUTH (in Rozanov - faith) dries up in us, so we begin to worry about the ideals that other churches live by [Here we see an explanation for the uncontrollable attraction to merge with other churches, which is expressed from time to time in us are different.], - the boundless development of inner feelings and subjective thinking or concerns about the fate of humanity and its external structure. With these worries we try to fill the void that forms in our soul with the loss of TRUTH ( Rozanov has faith ), and this happens whenever for some reason we lose living connections with our people."The Legend of the Grand Inquisitor" is an expression of such anxiety - the highest that has ever appeared; because the emptiness it replaces is gaping, in which the bottom is not only very deep, but, it seems, there is no bottom at all.”
Eve(probably the meaning of this name can be conveyed as “to call to life”, “to give life”). E. - name, given first man to his wife, who was destined to become the mother of all living (Gen. 3:20). In Hebrew this name sounds like Havva, which means "life"; The Septuagint rendered it in Genesis 4:1 as Geua, from which the form of this name known to us originated. In the Septuagint, Gen 3:20, this name was rendered as Dzoe, i.e. "life". God created E. from the rib of Adam, plunging him into deep sleep (Gen. 2:21 et seq.). E. became Adam’s “helper suitable for him” (v. 18). Seduced by the serpent's offer to taste the fruit of the tree of the knowledge of good and evil, E. offered the forbidden fruit to Adam (Genesis 3:1-7). God's judgment determined for her "sorrow in pregnancy", preserving in her, however, an attraction to her husband, who was destined to become her master (v. 16 et seq.). E., together with Adam, was expelled from paradise, and God’s curse addressed to the serpent (v. 15) also affects her. E. was the mother of Cain, Abel, Seth and other sons and daughters, whose names are not mentioned in the Bible (Gen. 4:1ff., 25; 5:1-5). See 2 Cor 11:3; 1Tim 2:13ff; -> Woman (I).
Gospel, good news
I. THE GOSPEL AS A SERMON ABOUT CHRIST
A. GENERAL MEANING OF THE WORD
1) the word “gospel” is found in the Bible only in the NT ( -> Evangelist, evangelist, 1). Resp. Greek word euangelion in the generally accepted sense it meant both “good (good) news” and “reward for the messenger” who brought it. Later it began to be used in the meaning of “news of victory.” At the same time, the word "gospel" also refers to religions. vocabulary, occupying a special place in the cult of the emperor ( -> August; -> Rome, I). In Hellenistic an era when the personality of the emperor was deified, the message about the birth of the heir to the throne was called the “gospel” (“good news”); The news of his ascension to the throne was also considered gospel, since salvation and peace were expected from the emperor. The ruler's decrees were also called gospels; 2) although the word “gospel” does not appear in the OT, Hebrew. language still contains kinships. to him in the meaning of the concept - basar, meaning “to convey good news” (Isaiah 52:7; 61:1 et seq.; Jer 20:15), “to bring news of victory” (2 Kings 4:10; 18:26), and also -> "to preach" (Ps. 39:10). Derived from basar word mevasser(“a messenger bringing good news”), which is often used in the second part of the Book of St. Isaiah, is extremely important for comprehending the New Testament concept of “gospel”. It expresses the great expectation of the victory of the Lord, the establishment of His power and the beginning of the time of salvation. The "good news" was: The Lord reigns (Ps. 95:2ff., 10; Is. 52:7; cf. Is. 40:9; 41:27; 60:6ff.; Nahum 2:1), and this not just a message, but a celebration. proclamation. Behind this news, as behind every word of God, are His power and authority. The indicated places in the Old Testament text of the Bible have direct parallels with the New Testament; 3) the use of the word “gospel” is different in individual books of the NT. More often than in other parts of the New Testament, it is used in the epistles of St. Pavel. Luka comes running accordingly. places to verbs euangelidzein or euange-lidzestai, meaning “preach the good news” (“evangelize”), which, along with the noun, are used in other places in the NT. In the writings of John, the actual concept of “gospel” is not found; here it corresponds to the words “life” or “eternal life.”
B. CONTENT AND SIGNIFICANCE OF THE GOSPEL
1) the word "E." is rarely found in Jesus' preaching, but where He uses it, it implies the fullness of the message He brought, which He proclaimed not only in words, but also in His deeds (Matt. 24:14; 26:13; Mark 1:15 ; 8:35; 16:15). Matthew (Matthew 4:23; 9:35) and Mark (Mark 1:14), wanting to briefly characterize the activity of Jesus, say that He “preached the Gospel.” In this their words are consistent with the words of St. Isaiah. Jesus Himself is the herald of God's sovereignty, the Kingdom of God, which came with His coming (Mark 1:15). He is the Evangelist promised in the OT. His message is the gospel. The Word of Scripture was fulfilled through His preaching and deeds (Luke 4:16-21). The Kingdom of God is connected with the life of Jesus, who reveals it in His own Person (Luke 17:21). The miracles He performed testify to the coming of this Kingdom (Matthew 11:2-6). Therefore, the message about Jesus is the gospel (Acts 5:42; 8:35; 15:7; 17:18; 1 Pet 4:17). E. is also God's influence on people through Jesus and in Jesus; 2) ap. Paul often uses the "E" word. without clarifying definitions: probably for him this word was an established term, understandable without further clarification. However, the "E" word has several meanings in his writings: a) in 2 Cor 8:18; Phil 4:15 Paul means by E. the preaching of the Good News; in 1 Corinthians 9:14 E. means first of all the Good News itself, and then its preaching; b) Paul, unlike the evangelists, does not identify the Good News with the preaching of the Kingdom of God, although the teaching about the Kingdom of God occupies a place in his epistles important place(Rom 14:17; 1 Cor 4:20; 6:9; Col 4:11; 1 Thess 2:12; 2 Thess 1:5). Paul nowhere gives an exhaustive definition of E., but names only some of its provisions: Jesus is the eternal Son of God, as a man - He is a descendant of David; Jesus died, was buried and rose again (Rom 1:3ff; 1 Cor 15:3-5; 2 Tim 2:8); He is God's exalted Lord (Phil 2:9-11) and Judge (Rom 2:16). So, the Good News in Paul's epistles is identical to that which, acc. with the title of their works, the evangelists sought to convey: Jesus is the Anointed of God (Christ) and His deeds are the salvation given by God to man and for man’s sake (Mark 16:15ff; Rom 1:16); c) for Paul, as for the evangelists, E. is something more than just a message and proclamation. E. is the power of God, the edges of which are revealed in the gospel “to the salvation” of man (Rom 1:16ff; 1 Thess 1:5). Opens in E. -> the truth of God (Rom 1:17), which sends the sinner to judgment, but it also justifies him by faith ( -> Epistle to the Romans). Thus, E. influences a person’s life and leads him to a meeting with the exalted Christ, which can become salvation or non-salvation for a person, depending on whether he believes or not (see 1 Cor. 1:18 et seq. , where E. is conveyed as “the word of the cross,” cf. v. 17). Therefore, Paul speaks of the Gospel of God (2 Cor 11:7; Rom 1:1) or of Christ (Rom 15:19; 1 Cor 9:12), and Christ at the same time. is both the herald of the Good News and its essence; e) Paul often speaks of the gospel by calling it “mine” or “ours” (Rom 2:16; 2 Cor 4:3; 2 Tim 2:8). At the same time, however, he does not mean any special E., since his gospel coincides with the preaching of the other apostles (1 Cor 15: 1-5; Gal 2: 6-9). He only emphasizes that this gospel was entrusted to him in the same way as to the apostles; as a special commission he was to carry E. to the pagans (Acts 20:24; Rom 15:20; 1 Cor 4:15). But it was still the same gospel of Jesus Christ, retaining its effectiveness everywhere; 3) the text of Rev. 14:6 et seq., where the angel preaches the “everlasting Gospel,” may raise questions. But the call here to “fear God and give glory to Him” is fully consistent with the meaning of E. in other parts of the New Testament (see Mark 1:15; Acts 14:15; 1 Thessalonians 1:9). This Eternal is by its very essence, since it once again proclaims the one, unchangeable and eternal will of God.
II. THE GOSPEL AS BOOKS ABOUT CHRIST
A. NAME
The Gospels are the general name for the first four books of the New Testament, which tell about the earthly life, teaching and death of Jesus Christ. These books are the center and pinnacle of the NT and the entire Bible as a whole. Initially, the word “gospel” was used only in the singular. - yes, in Greek. The text contains the titles “Gospel of...”. Use of plural was due to the fact that over time the word "Gospel" came to mean a separate collection of four narratives. E., which received this name from the time of Tertullian (2nd century AD), represent a special lit. a genre that is found only in the New Testament (with the exception of the apocryphal gospels, composed according to the model of the New Testament; -> Apocrypha, II,2). It is possible that the word “gospel” is used in the meaning of lit. genre already in Mark 1:1. E. are letters. evidence of the spread of the Good News - the saving and overcoming gospel of Jesus Christ (this is spoken of in Luke 1:1-4; -> Service, I, 2). They differ from other parts of the New Testament in that they tell about the acts and teachings of Jesus, His suffering and resurrection as the basis of redemption and the foundation of saving faith. The apostolic epistles place more emphasis on developing these fundamental truths in relation to Everyday life. Four E. are a single whole, these are four narratives, in which the events described are connected by one Good News. The headlines testify to this: -> Gospel according to [lit. "according to" - Greek. kata] Matthew (from Mark, from Luke, from John). On the other hand, thanks to four different narratives, the testimony of Jesus has come to us in all the richness of its shades. The unification of E., including the external one, began around 170 AD. Tatian sought, who in his “Diatessaron” made an attempt to harmonize the E. with each other in order to establish the chronology of events in the life story of Jesus, transmitted by the evangelists. This attempt, however, was unsuccessful because the evangelists did not primarily strive to present an accurate chronology of Jesus' life (for the partially different sequence of events, see John 20:30). By sharing the person and work of Christ, they wanted to convey the Good News to their readers and awaken their faith (John 20:30ff.).
B. THE ORIGIN OF THE GOSPELS AND THE FORMATION OF THE CANON
1) in the question of the emergence of four E., researchers proceed primarily from their great similarity (even the same expressions), which is manifested in the first three E. Therefore, these three E. were called synoptic [from the Greek. syunopsis, "general review"]. Along with them there is a Gospel of another kind - -> Gospel of John. Because the most of Since E. Matthew (like the Gospel of Luke) corresponds quite closely to the Gospel of Mark, it has been assumed that it was the Gospel of Mark that was written first (cf. Luke 1:1), and then supplemented by the Gospels of Matthew and Luke. Each of the evangelists used their own sources, for example. the collection of Jesus' speeches and oral tradition (cf. Luke 1:1-4). (See color plates 24; 42.) Based on Papias' remark that the Gospel of Matthew was originally written in Aram. language, and later translated into Greek, and based on the tradition of the ancient Church, some researchers consider this Aram. the original (no traces of which, however, have been found to this day) is the most ancient of the synoptic books. E. But since, excl. Luke 1:1-4 (cf. also John 20:30 et seq.; 21:24 et seq.), nowhere else is information given about the origin of E., then the history of their occurrence ultimately appears only in the form of hypotheses; 2) at the heart of each Gospel is the story of the deeds and preaching of Jesus - public and in a narrow circle of disciples. The ancient Christ also relies on this tradition. sermon, and the preaching of the Gospel is by no means reduced to simple repetition or literal quotation of it. Wed, for example, as in -> James III makes frequent references to the Sermon on the Mount or other words of Jesus. The greater importance the apostles placed on the oral transmission of the gospel message ( -> Gospel of Matthew, I,a; -> Holy Scripture, II, VG), the more obvious it becomes that the synoptic. E. largely coincide with each other down to the smallest details, and this is not necessarily related to the general lit. source. Papias also provides other information about how the materials of E. were transmitted. He claims that Mark was a colleague of Peter and wrote his Gospel according to information received from the teacher, carefully reproducing them from memory ( -> Service, I, 2). Kr. Moreover, Papias mentions a collection of the speeches of Jesus compiled by Matthew (see above). Thus, we can say that in the first three E. the traditions about the earthly life, death and resurrection of Jesus, which became the basis of missionary and preaching, were recorded in writing. activities of the apostles. The Gospel of John comes from the same tradition as the rest of E., but acquires a special character due to the original language and the fact that it is addressed exclusively. to the Church; 3) along with these E., a whole series of other apocryphal ones arose, which in most cases are attributed to the apostles ( -> Apocrypha, II,2). However, unlike the canonical E., which from the very beginning enjoyed apostolic authority, the Apocrypha were not included in the NT. All of them are of later origin and represent just an attempt, using the names of the apostles, to embellish the message about Jesus Christ and “fill in” the gaps, especially where canonical. E. provide meager information about the Savior or are completely silent, as, for example, in reports about youth Jesus; 4) texts Luke 1:1-4; John 20:30ff; 21:24 et seq. clearly indicate that E. is not a dispassionate account of the biography of Jesus. The authors of E. were people who were deeply touched and shocked by the Good News - that is why they believed in Christ (cf. 1 John 1:1-3). E. cannot be perceived otherwise than as a witness to believers telling about the torment, death and resurrection of Jesus. From this it undoubtedly follows that the core of the entire history of mankind will save. the feat of Jesus. When Papias reports that Mark did not adhere to the chronological order in his notes. sequence, this only once again emphasizes that E. represent, first of all, a sermon. They strive to help readers believe and strengthen their faith by preaching the gospel of Jesus as the Christ - God's Messenger to the world and pointing to the salvation that is revealed in Him for all who believe in Him.
Gospel of John
I. THE KEY TO THE GOSPEL
The key to E. of I. is contained in 1 John 1:1,3: “What we have seen with our eyes, what we have looked at, and what our hands have touched, the Word of life we proclaim to you.” Only the tangibility of the eternal makes it possible to preach the gospel about it; without this tangibility, the eternal would remain unknown to us. So E. from I. reveals the last secret to us: penetrating into it through the perception of the tangible, we thereby become familiar with the incomprehensible!
II. AUTHOR'S NAME
The author's name - John - appears in the title of the fourth E. The author himself calls himself “the disciple whom Jesus loved” (John 13:23; 19:26; 21:20,24); many details indicate that he belonged to the inner circle of the Lord. He knew well the traditions and customs of the country (John 2:6; 3:25; 11:44,55; 19:31,40); he knew the Hebrew calendar. holidays (John 2:13; 6:4; 7:2; 10:22). Details in the description of certain places indicate that the author personally visited them (John 3:23; 4:11; 5:2; 9:7). He was "known to the high priest" (John 18:15). The author remembers many details related to Jesus, for example, at what time of day certain events took place (John 1:39; 4:6; 19:14), he remembers the words of the disciples (John 6:7- 9; 11:16; 14:5,8,22). At the Last Supper he reclined “at the breast of Jesus” (John 13:23). Of the three students, who were the most. close to Jesus (Peter, James, John; Matthew 26:37), the first - James - was martyred early. death (44 AD; Acts 12:2), and the second - Peter - cannot be this unnamed disciple, because he is mentioned with him (John 18:15,16; 21:20). Not only the name, but also the content of the fourth E. indicates the apostle -> John as its author.
III. TIME OF WRITING AND ADDRESSES
1) according to the testimony of Irenaeus of Lyons, a disciple of Polycarp of Smyrna, who was, in turn, a disciple of John, the apostle wrote his E. while he lived in Ephesus. acc. With this evidence, E. from I. is still considered the late work of the apostle and dates back to the end of the 1st century. according to R.H. Will distinguish. the features of this E. - the figurative language, the richness of oppositions (for example, light and darkness) - were previously attributed to Hellenistic. influence. But studying -> Dead Sea Scrolls showed that the corresponding syllable and manner of presentation were characteristic of Judas. literature back in the time of Jesus. From this we can assume that, like the other three Gospels, E. from I. was written before 70 AD. (See color inserts 24; 42); 2) unlike other E., reverse. primarily to non-believers, E. from I. is addressed directly. Churches. In it, the image of the Lord is presented as Jesus revealed Himself to a close circle of disciples - full of greatness and glory. Speaking about this difference in the gospel, Rev. to the world and the Church, it should be noted that along with the beginnings of the teaching, the New Testament epistles also set forth the wisdom intended. for the perfect (Heb 5:11 - 6:2; cf. 1 Pet 2:2), and Jesus himself gave an example of such a division (see also Mark 4:10-20,33,34).
IV. COMPOSITION
E. from I. contains 21 chapters. In the prologue, the theme is defined (John 1:14) and two key concepts are named, which could become headings for the two main sections of E. from I. (vv. 5,17). A similar division is inherent in the book itself, which speaks of light and darkness right up to John 12:46.
Prologue: The Word became flesh and dwelt among us (1:1-18).
A. Light and darkness (1:19 - 11:57):
1) light shines in darkness (1:19 - 4:54):
a) the appearance of light (1:19-51);
b) light in Israel (2:1 - 3:36);
c) light to the lost sheep (4:1-54);
2) the darkness did not embrace the light (5:1 - 11:57):
a) the approach of darkness (5:1 - 6:15);
b) the distinction between light and darkness (6:16-71);
c) the struggle between light and darkness (7:1 - 11:57).
B. He came to his own, and his own did not receive Him (12:1 - 21:23):
1) He comes to his own (12:1 - 17:26):
a) the meeting of the Lord with his own (12:1 - 13:38);
b) the promise of peace for the Church (14:1 - 17:26);
2) His own do not accept Him (18:1 - 19:42):
a) in the hands of a man. (18:1-40);
b) exile (19:1-42);
3) those who accepted Him (20:1 - 21:23):
a) acceptance of the Risen One 20:1-31);
b) the last meeting on earth (21:1-23).
1) even if the secret will forever remain secret to us, we can still comprehend the tangible. The leitmotif here is glory, honor and authority [Greek. doxa]. Recognition of the superiority of the owner of this quality over other people makes the latter bow before Him. Jesus Christ possessed such glory before the world was (John 17:5). Everything that exists in the world has its beginning in Him and is thus in absolute dependence on Him (John 1:3). This glory cannot be achieved independently; it is bestowed only by God Himself (John 17:22) and represents the highest degree of unity of the Glorified One with the Glorifying One (John 10:30). The glory of Christ is the glory of eternity. Therefore, only in a hidden form can this glory penetrate into a world mired in sin, in which Christ must glorify the Name of His Father (John 12:28), i.e. to reveal Him in all His glory, leading people to recognize God. Thus a miracle happened: the Word became flesh, the eternal God became tangible to people, and the Lord of all things (Matthew 11:27) took on the role of a servant (Matthew 20:28). God's glory, which is at the same time the glory of Christ, is revealed in His power over all things in this world, the nature of which He transforms (John 2:11), and also in His power over death, which He has conquered (John 11:40). . E. from I. tells about some of the miracles performed by Jesus (John 21:25). Christ does not perform miracles so that people can gain faith through them (Matthew 12:38,39; 1 Cor 1:22), because the admiration caused by miracles could, rather, prevent the gospel from reaching them main goal- show us God’s essence, His love (1 John 4:16); 2) God demonstrated this love by sacrificing His only begotten Son, through which He was called to save the lost world and give people eternal life (John 3:16,17). But God's work in Christ bears fruit only if the sacrifice made is accepted. Thus, God's love is revealed to us in Jesus' desire to conquer people. souls. Therefore, in E. from I. it is narrated in detail about counseling. conversations of the Lord (John 3; 4; 13-16; 18:28 - 19:16; 21). Disciples are called to preach God's love to the world. They were given the commandment to love one another so that the world would recognize them as disciples of Jesus Christ (John 13:34,35). The sonship of Jesus is the reason why the Father's love for Christ is also present in His disciples (John 17:26). This is active love: it gives strength to sacrifice oneself, to die for the sake of friends (John 15:13). Love does not serve for a person to glorify himself. The disciples' love for Christ, like Christ's love for the Father, is manifested in obedience (John 14:15,23,24), glorifying the Lord by imitation of His saving love (John 4:34; 6:38; 20:21); 3) entering the Kingdom of God is possible only through the new birth ( -> Regeneration) from God (John 3:5), through the acceptance by faith of the testimony of Christ. The newly born joins eternal life revealed in Christ (John 1:12; 5:24). Man, who until now lived in darkness and a spiritual vacuum, now lives in God's light and communion with God (John 3:19-21; 6:56; 12:46; 15:4-7). This is the only way to find peace that overcomes the fear that reigns in the world (John 16:33). The basis of Christ’s saving work is the liberation of man from the power of the devil, into which man found himself as a result of his sins (1 John 3:8). Sin begins with a lie, whose father is the devil (John 8:44). Man must be redeemed from the slavery of sin so that he can enter the world of the Divine. truth. This is what Christ did, who, as the Lamb of God, bore the sins of the world (John 1:29). New world presented in E. from I. as the world of truth. The glory of Christ is full of grace and truth (John 1:14); Himself being the truth (John 14:6), He bears witness to it (John 18:37). Jesus contains the truth that makes possible true reverence for the Father (John 4:23,24) and true obedience to the voice of the Son (John 18:37). Through knowledge and acceptance of the truth, a person gains freedom (John 8:32), perceives the Spirit of truth (John 16:13), and the Word of God becomes saving truth for him (John 17:17). ( -> Truth, II); 4) the essence of the gospel of E. from I. is presented in a short prologue to the book (John 1:1-18). John, unlike, for example, Luke, does not describe the life of Jesus before the beginning of His societies. service: E. from I. immediately immerses us in the radiance of the glory of Christ. The author used this technique consciously. The gospel of Christ can be one-sided, portraying Jesus only as the Son of Man. Thus, His true purpose is distorted, since the gospel is designed to bring a person closer to God and to help ensure that the ascended Christ is “figured” in the hearers (Gal. 4:19). That is why E. from I. reveals the glory of Christ, who desires to abide in us and in whom we must abide (John 15:4); 5) such a depiction of the glory of Christ was not accepted by those who wanted to present Jesus as only a man. Already in the 2nd century. according to R.H. there was a concept, according to The Lord was a man who found deities. essence only at baptism. Attempts were also made to detect alien influence in the prologue of E. from I., with commentators primarily pointing to the concept logo(“word”), which played a significant role in Greek. philosophy and, above all, in Judeo-Hellenistic. philosophy of Philo of Alexandria. The apostles used for their preaching the language in which they communicated today. they are people, but they filled familiar words with new content. Comparisons testify to this. analysis of New Testament works and works of antiquity. philosophers. The living Word of God, through which “all things came into being” (John 1:3,4), has nothing in common with the philosophical concept of “logos”. How different these two concepts are becomes clear from E. itself from I., in particular. from the story about the interrogation of Jesus by Pilate (John 18:33-38), where the procurator cannot understand what truth Jesus is telling him about.
Gospel of Luke
I. SM. INTRODUCTION TO THE GOSPEL OF MATTHEW
II. GENERAL CHARACTERISTICS
1) FEATURES OF THE GOSPEL OF LUKE.
Despite the commonality that unites the third Gospel with Ev. from Matthew and Ev. from Mark, three differences are visible in it. peculiarities. Its author, Luke, was not, like Matthew or John, an eyewitness to the events described, nor did he write down the accounts of eyewitnesses, as Mark is supposed to have done. He collected material, researched it, and then put it into definition. sequences. To his work we owe those important witnesses, which are contained only in his story: about the annunciation, about the birth of John the Baptist and Jesus (Luke 1:2), about the meeting of Jesus with a sinner (Luke 7:36-50). Only in E. from L. are there parables about the good Samaritan (Luke 10:29-37), about the lost sheep, about the lost coin, about the prodigal son (Luke 15) and about the Pharisee and the tax collector (Luke 18:9-14), the story of the conversion of Zacchaeus (Luke 19:1-10), a word of consolation, conversion. to the thief (Luke 23:39-43), as well as the conversation of the resurrected Jesus with his disciples on the way to Emmaus (Luke 24:13-35). All these episodes have special significance for both Christians. preaching and for pastoral care; 2) AUTHOR. The information that has reached us indicates that the author of this Gospel, like the author of the book -> Acts of the Apostles, was -> Luke: as such he was universally and indisputably recognized already from the middle of the 2nd century; 3) WRITING. Based on the dedication, it can be assumed that at the time when E. from L. was written, not only numerous numbers were common. oral traditions about Jesus, but letters have been attempted. presentations of the Gospels as they were transmitted by people who “were eyewitnesses and ministers of the Word” (i.e., probably the apostles). Luke is not limited to just describing societies. activity of Jesus, and also sets out its background. Establish how extensively Luke used letters. sources, impossible; as a companion of Paul, he could communicate with the apostles and other witnesses. Speaking about the connection between E. from L. and -> In the Gospel of Mark, the following should be borne in mind: Mark was probably with Peter in Rome (1 Peter 5:13) at the same time when Luke was there, awaiting Paul's release from arrest; Thus, Luke could get the information he needed from Mark without much difficulty. When establishing the time of writing of a book, the decisive question is whether it can be assumed that it was intended. for the Church, the essay could have been written after the destruction of Jerusalem without any indication of such an important event for Christians. Even if E. from L. avoids this issue, the Acts of the Apostles written later would hardly have been silent about this. Next, both books were written before 70, and possibly even before 46 AD. ( -> Acts of the Apostles, I, 3); 4) ADDRESSEE. E. from L. (Luke 1:3), like the Acts of the Apostles (Acts 1:1), is addressed to a certain Theophilus. It does not follow from this, however, that both books had the character of only personal instructions. Title kratistos("venerable"), with which Luke addresses Theophilus, indicates that this was a high post. and consist. Human. At that time, it was accepted that special slaves - scribes - were in the service of such persons. If a k.-l. was dedicated to such a gentleman. book, he was expected to take care of both the production of copies from it and their distribution. Next, E. from L. was intended for a wider circle of readers, probably living in Italy, since the narrative describes in too much detail places well known to every resident of Palestine (Luke 1:26; 4:31; 8:26 ; 24:13). Kr. Moreover, it is known that the books of the Old Testament, translated. in Greek languages, were also common among non-Jews. It is likely that Theophilus was familiar with these books, since expressions such as “a priest from the order of Abia” (Luke 1:5) were understandable to him; 5) AUTHENTICITY. E. from L. was widespread and recognized already in the 2nd century. according to R.H. This is evidenced not only by the Fathers of the Church (Irenaeus, Clement of Alexandria, Tertullian), but also by heretics (Basilides, Valentinus, Marcion), who quote him in their writings. There have never been any objections to the inclusion of this Gospel in the canon of the Holy Scriptures. Scriptures.
1) COMPOSITION
I. The appearance of the Savior of the world (1:5 - 3:38).
A. Alerts (1:5-56):
1) announcement of the birth of the forerunner (vv. 5-25);
2) announcement of the birth of the Savior (vv. 26-38);
3) Mary’s meeting with Elizabeth (vv. 39-56).
B. Birth (1:57 - 2:40):
1) birth of the forerunner (1:57-80);
2) the birth of the Savior (2:1-20);
3) the longing consolations of Israel (2:21-40).
C. Preparing Jesus for Ministry (2:41 - 3:38).
II. Acts of the Savior (4:1 - 11:13).
A. The calling of the disciples (4:1 - 6:49):
1) the beginning of Jesus’ ministry in Galilee (4:1 - 5:26);
2) disputes with the Pharisees (5:27 - 6:11);
3) the election of the twelve and the preaching of Jesus (6:12 - 6:49).
B. Preparing disciples to preach (7:1 - 9:9):
1) salvation for all through faith (7:1-35);
2) lessons for the people and students (7:36 - 8:25);
3) healing of a demon-possessed person (8:26-39);
4) the resurrection of Jairus’ daughter and the healing of the bleeding woman (8:40-56);
5) The twelve are assigned to preaching (9:1-9).
C. Encouraging the Disciples (9:10 - 11:13):
1) instruction (9:10-27);
2) transfiguration (9:28-36);
3) enemies (9:37-62);
4) seventy disciples are sent to preach (10:1-24);
5) misunderstanding on the part of the lawyer and Martha (10:25-42);
6) teachings on prayer (11:1-13).
III. Preparation for the decisive battle (11:14 - 13:35).
A. Beginning of the confrontation (11:14 - 13:25):
1) fundamental issues (11:14-54);
2) calls and warnings (12:1-59);
3) instructions to the people (13:1-35).
B. Exacerbation of contradictions (14:1 - 16:31):
1) denunciation of hypocrites (14:1-35);
2) three parables about finding the lost (15:1-32);
3) teachings about wealth (16:1-31).
C. The Roots of Unbelief (17:1 - 18:30).
IV. In the enemy stronghold (18:31 - 24:53).
A. Spiritual confrontation (18:31 - 21:38):
1) Jesus’ path to the temple (18:31 - 19:48);
2) attacks on Jesus (20:1-40);
3) Jesus’ denunciation of His opponents (20:41 - 21:38).
B. Climax (22:1 - 24:53):
1) last hours with the disciples (22:1-46);
2) in human hands. (22:47 - 23:25);
3) crucifixion (23:26-56);
4) Conqueror (24:1-53).
2) THEOLOGICAL ASPECT
The key to understanding E. from L. is contained in the introduction. chapters (Luke 1-3). The word "Savior" [Greek] appears four times in this section. soter], which appears only once more in Ev. from John, and three times the word “salvation” [Greek. soteria], which John also uses one more time. Mary's spirit rejoiced in God, her Savior, who had chosen her to be the mother of His Son (Luke 1:47); angels announce to the shepherds that the Savior has been born (Luke 2:11); Simeon thanks God for allowing him to see God's salvation (Luke 2:30); John the Baptist proclaims the promise that all flesh will “see the salvation of God” (Luke 3:6). This proclamation of the Savior and salvation takes on increased meaning because the word soter, which was the title of god among the pagans, was transferred to imp. -> Augustus (and subsequently his successors) in the hope that the imp. will lead his people to the long-awaited golden age. Thus, from the very beginning, a connection arises between the expectation of worldly, man-made salvation and the expectation of eternal salvation brought by the Savior of God. Apart from the forgiveness of sins received by God's grace, there is no other way to salvation. The Savior sent by God, who came to save all people, is endowed with the power to forgive sins (Luke 5:24; 7:48ff.). Therefore, Luke traces the genealogy of Jesus from Adam, whose creator was God Himself (Luke 3:38). Repentance and confession of sins reopen the door for every sinner to the Father's house (Luke 15:11-24). The Savior came to find and restore to the Father what was lost (vv. 1-10). Where, through forgiveness, the cause of every misfortune - sin - is eliminated, its consequences are also eliminated. That's why main topic E. from L. - news brought by an angel: “I bring you great joy.” The reason for this joy is explained by the Lord Himself: “the blessed year of the Lord” was announced in promise, and now the promise has been fulfilled (Luke 4:18-21). Thus, E. from L. becomes the Gospel of joy, about which none of the other E. says so much. God's mercy is not forced, it can only be acquired through faith. Therefore, it is necessary to show what hinders faith. Erroneous ideas about the personality of the Savior, which John the Baptist was in the grip of (Luke 7:18-23) and from which his disciples had difficulty freeing themselves (Luke 24:21), lead in the wrong direction (Luke 17:20 and track.). The self-justification typical of the Pharisees prevents them from recognizing their own. sins (Luke 10:29) and does not allow one to lend a helping hand to sinners (Luke 11:15; 13:14; 15:2; 19:7; cf. 1 Thess. 2:16). The person who, realizing the wrong he has committed, tries to stand on his own, also makes mistakes. to correct it, although salvation can only be given to him through Jesus (Luke 19:1-10). A saved person is transformed, he comes to reassess his life priorities and becomes a bearer of the Good News (Luke 10:30-37). In the new life, the Christian is guided by the Holy Spirit (Luke 11:13; 12:12).
Gospel of Mark
I. SM. ENTER. PART OF THE ARTICLE "THE GOSPEL OF MATTHEW"
II. FEATURES OF THE GOSPEL OF MARK
1) unlike other Gospels, E. from M., without an introduction (which could tell about the birth and years of Jesus’ adolescence or contain a prologue), begins directly with His acts. Peter builds his sermon in exactly the same way (see below, II:3), speaking about Jesus, who was witnessed by God “with powers and wonders and signs” (Acts 2:22). And the reader of E. from M. can exclaim along with those who were present at the miracle of Pentecost: “We hear... about the great works of God” (Acts 2:11); 2) AUTHOR. Both the name E. from M. and legend attribute the authorship of the book -> Mark, about whom it is known from the Acts of the Apostles that he was a “collaborator” of the apostles; 3) PLACE AND CONDITIONS OF CREATION. Mark, who lived in Jerusalem, obviously personally took part in certain events in the life of Jesus Christ, although he was not one of the disciples who constantly accompanied Him, and therefore could not know about everything that was happening in His environment. Therefore, researchers have always been interested in the question of the sources from which Mark drew his information. Evidence from the 2nd century. according to R.H. (Papias, Irenaeus, Clement of Alexandria), as well as later ones, unanimously agree that Mark wrote down his Gospel from the words of Peter. acc. To Clement, and after him to Eusebius, Peter certified the correctness of what was written down and announced the Gospel in the church. Mark himself mentions many details of those events, which could only be known to an eyewitness (see Mark 1:40; 2:1-4; 3:5; 5:4-6; 6:39,40; 7:34; 8:33; 10:21; 11:21; 14:66-72). Comparing E. from M. with other E. also confirms Peter’s participation in its creation: E. from M. lacks everything that is said in praise of Peter in other E., but at the same time, his mistakes are not hushed up here. The Church Fathers call Rome the place where the second E. was written. There, Mark, at the request of church members, wrote down what Peter preached. Mark, acc. 1 Peter 5:13, actual. was with Peter in Rome, so there is no reason to doubt this story. It follows that the writing of E. from M. dates back to the time of Peter’s stay in Rome shortly before his death, that is, to the mid-60s of the 1st century. according to R.H.; 4) ADDRESSEE. E. from M. was, therefore, intended for the Roman Church. It is unknown whether it originally had distribution outside this circle. The contents of the book show that it was intended for pagan Christians, because it contains information that was most relevant specifically for this audience. Thus, in E. from M. there is no genealogy of Jesus, the Pharisees are rarely mentioned, there are no denunciations against them, etc. On the other hand, certain Judases are explained here. customs (Mk 7:3,4; 14:12; 15:42) and Aram. words (Mark 3:17; 5:41; 15:22). In Greek in the language of E. from M. one can often feel the lat. influence; 5) THE AUTHENTICITY of E. from M. as a whole has never been questioned by serious researchers. Only the ending raised questions (Mark 16:9-20), since it was absent from the earliest and most important manuscripts. At the same time, the presence of this passage is confirmed by many witnesses, some of which go back to the 2nd century. according to R.H. The ending could have been added to the text later, or, conversely, it could have been lost in some manuscripts. Some manuscripts contain abbreviations. ending option. It also does not seem plausible that Mark, without serious reasons (for example, because of persecution), ended his E. with an indication of Jesus’ commission to the myrrh-bearing women, which had not yet been carried out (according to the plot of the story), and even more so with the words: “And They didn’t tell anyone anything because they were afraid” (Mark 16:8). Many different theories still leave this question open. (See color plate 24.)
1) COMPOSITION
John the Baptist is “the preparer of the way” (1:1-8).
Jesus' preparation for ministry (1:9-13).
“The kingdom of God is at hand” (1:14,15).
I. Gathering of the circle of disciples (1:16 - 8:30).
A. The calling of the disciples (1:16 - 3:35):
1) calling through word and sign (1:16 - 2:17);
2) ministry of the disciples (2:18 - 3:35).
B. Instructions to the disciples (4:1 - 6:30):
1) Jesus' sermons (4:1-34);
2) the actions of Jesus (4:35 - 6:6);
3) the acts of the disciples (6:7-30).
C. Confirmation of the disciples in faith (6:31 - 8:30):
1) the actions of Jesus (6:31-56);
2) Jesus' preaching (7:1-23);
3) the disciples’ readiness for confession (7:24 - 8:30).
II. Fight and victory (8:31 - 16:20).
A. Spiritual growth of students (8:31 - 10:52):
1) following Jesus and faith (8:31 - 9:29);
2) the measure of true greatness (9:30 - 10:31);
3) the path of service (10:32-52).
B. Preparation for the fight (11:1 - 13:37):
1) invasion of the enemy camp (11:1-26);
2) division of positions (11:27 - 12:34);
3) the advance of Jesus (12:35 - 13:2);
4) instructions for last battle (13:3-37).
B. Suffering (14:1 - 16:20):
1) the path of obedience (14:1-42);
2) triumph of darkness (14:43 - 15:47);
3) Conqueror of darkness (16:1-20).
2) MAIN IDEAS
To understand E. from M., one should turn to the personality of Peter - the inspirer of this book and a witness to the events described in it. He writes, “For we made known to you the power and the coming of our Lord Jesus Christ, not by following cunning fables, but by being eyewitnesses of His majesty” (2 Peter 1:16). The Annunciation of Peter is a testimony to the power of Jesus manifested before everyone’s eyes, to whom “the angels and authorities and powers were subject” (1 Peter 3:22) and through whose power “has been given to us everything we need for life and godliness” (2 Peter 1:3 ). -> The Kingdom of God, which is primarily narrated by E. from M. (Mark 1:14,15), is a Kingdom that appears not in word, but in power (1 Cor 4:20). This is not about spreading some new worldview and new ethics, but about showing how the power of God is manifested in man and how one can achieve such a relationship with God that will allow His power to be effectively manifested in relation to people. The Kingdom of God is present where external and internal. incompleteness of man existence is filled with the power of God. Nothing here can be an exception. Various diseases, the need for food, suffering due to natural disasters, disasters caused by sin (Mark 2:5) and death (Mark 5:42) - all are overcome by Christ. Evil spirits they take flight before Him who has authority, the Holy One of God (Mark 1:24), the Son of God (Mark 5:7). People resort to His help, and His power is sufficient to deliver people from any calamity, no matter how much the number of those in need increases (Mark 3:10). However, E. from M. also shows the other side of the phenomenon - unbelief, which prevents the action of the power of God (Mark 6:5,6), and the rejection of faith by some in Judea. But this is mentioned in passing, because... the question of Israel plays a subordinate role in E. from M. The fundamental words of the Baptist related to this topic (Matt 3:7-12; Luke 3:7-9) are absent from E. M., as are Jesus’ disputes with the Pharisees (Matt 23). Only the idea of the invincibility and glory of the Kingdom of God is emphasized, to the knowledge of which the disciples of Jesus should also be brought. One of the features of E. from M. is the frequent use of the word “immediately”. Jesus' time is not unlimited: the hour of His death has already been determined by God. Therefore, He hastens to accomplish everything that is destined for Him. The actions of His disciples are also given time limits; everything strives towards its completion. In E. from M. - "the book of the acts of Jesus" - topic latest events human An unusual amount of attention is paid to history (Mark 13). This can also be seen as an indication of Peter's participation in the creation of the book (see 1 Pet 4:7-19; 2 Pet 3:1-14). The most important episode of E. from M. is the confession of Peter in Caesarea Philippi, where Peter exclaims: “You are the Christ” (Mark 8:27-30). This confession is the culmination of E. from M., his theological. vertex. In the first part of the second E., the focus is on the miracles that Jesus performs, but in the second, the main emphasis is transferred to the upbringing of disciples. The mystery of the identity of Jesus is continually discussed throughout the pages of this book, and at the end it focuses on the mystery of His suffering. Caesarea Philippi appears in E. from M. and as a turning point in geographical. sense. Having reached the north. the limit of His earthly journey, Jesus from this moment heads south, towards Jerusalem - to His suffering and death.
Gospel of Matthew
I. PRELIMINARY REMARKS
1) the first three E., called synoptic. (from the Greek “considered together”, or “having a common view” - they are so named due to their similarity) require especially careful research for three reasons. Firstly, they contain many verbatim identical statements and episodes; secondly, in them the same thoughts and events are often presented in slightly different ways; and, finally, each of them contains fragments that are absent in the others. Some researchers proceed from the assumption that the existence of para. traditions about the words of Jesus cannot be explained otherwise than by assuming that the evangelists borrowed these stories from each other or used common source. Researchers who adhere to this view support the “proto-gospel” theory. The confidence of other researchers that Jesus could not have repeatedly expressed the same ideas in different formulations leads to doubts about the reliability of the tradition, which seems inconsistent to them. And the requirement, according to everyone short story(and E. contain only such stories) about the meetings of Jesus with people should contain every word spoken at the same time, casting a shadow of suspicion on the texts presented in different editions. Although the problem of the mutual correlation of E. must be posed, it is necessary to ensure the correctness of its formulation if we are talking about the search and construction of the “sources” of the Gospels and the “primary Scriptures”, about the form of which almost every researcher expresses his own subjective assumptions. But it should be borne in mind that no traces of the existence of these “sources” have been preserved, and not a single one of the ancient writers mentions them at all. Finally, even if someone considers these “reconstructed” sources to be plausible, the requirement of faith remains recognition of the truth and completeness of the Gospel; 2) critical E.'s analysis is based on assumptions, firstly, about the original. the existence of an arbitrary and uncontrollable church (community) tradition, and, secondly, about the interdependent origin of the Gospels. Due to the unsatisfactory results of similar studies in Lately much more attention has been paid to the fact that in the NT there is a whole range of expressions and figures of speech, which indicate careful adherence to the tradition of oral transmission of gospel materials, just as happened in Jude. traditions. Kr. moreover, numerous. rhythmic turns present in the statements of Jesus (see Matthew 7:24-27), as well as certain allusions (Matt 28:19,20; Mark 14:9; Luke 22:19,20; 1 Cor 11:25,26 ) give reason to assume that Jesus foresaw the emergence of oral tradition and, in part, Himself contributed to its formation. The preservation and propagation of tradition is seen as a special task entrusted to the apostles (cf. Luke 1:2 and Acts 6:4; Gal 1:8,9; 2 Thessalonians 2:15; 3:6). Paul says this quite clearly in 1 Corinthians 15:1-3: “I remind you, brethren, of the gospel which I preached to you, which you received, in which you stood, and by which you are also saved, if you keep what was taught, just as I preached it to you. ... For I taught you from the beginning what I also received, that is, that Christ died for our sins according to the Scriptures...” In this text there are expressions such as “you received,” “you hold,” “I taught” , “he himself accepted”, are special terms that were also used in Jud. traditions. Understanding this allows us to take a fresh look at the problem of the relationship between the Gospels. -> Holy Bible -> Tradition.
II. FEATURES OF THE GOSPEL OF MATTHEW
1) ORIGINALITY. The integrity of E. does not imply a literal coincidence of the witnesses in all the Gospels. The fullness of the acts and sayings of Jesus (John 21:25) covers all areas of thought and life, both as an individual and for humanity as a whole. Vitality is manifested here precisely in the coexistence of various lines and facets. Key concept E. from M. is “Kingdom of Heaven”. The expression “Kingdom of God,” often used in the Gospels of Mark and Luke, is found in Matthew only four times (it should be borne in mind that in the same era in Judaic writing the word “Heaven” became a commonly used substitute for the word “God”). In the person of the King, who seeks, saves and gathers His people, the Kingdom of Heaven “invades” the world, becoming a refuge for all who suffer from sins and their consequences. The saved are united into a people, the basis of which is Israel, “purified on the threshing floor” (see Matthew 3:12). The kingdom can only be established by overcoming the strongest resistance. E. from M. depicts this battle for the victory of the Kingdom of Heaven, shows the place it occupies in world events, and tells about the coming victory. -> Kingdom of God -> Remainder; 2) AUTHOR. The author E. is named in the inscription to this book itself. This is up. Matthew, although E.’s text does not speak of this role; 3) WRITING THE GOSPEL. To resolve the issue of writing E. from M., the testimony of the historian of the early Church Papias of Hierapolis (died in 160 A.D.), according to. Besides, Matthew wrote down the sayings, or words, of Jesus in Hebrew. a language from which many translated, as best they could. A trace can be made from this. conclusions: student ap. John knew that E. was compiled by Matthew; was aware that the original it was written “in Hebrew” (i.e. in Old Hebrew or Aram); and, finally, witnessed its spread among pagan Christians. Compilation of this E. in Heb. language is confirmed by the testimony of other Church Fathers (Irenaeus of Lyons, Eusebius of Caesarea). Thus, E., apparently, was recorded in Palestine. If you trust the ancient witnesses, then the time of E.’s recording is limited within a narrow framework. acc. Irenaeus, Matthew composed it when Peter and Paul preached in Rome; Eusebius claims that Matthew wrote to E. even before he left Palestine. This indicates the late 50's - early 60's. I century according to R.H.; 4) ADDRESSEE. It seems incredible that Matthew, the publican from Galilee, did not know Greek. language. If, despite this, he composed his E. in ancient Hebrew. or Aram. language, this should indicate that the original. his book was intended for Israelis who were not completely fluent in Greek, since their spoken language remained Aram, and their literary language was primarily Hebrew. Big number references and indications of the fulfillment of Old Testament prophecies in Christ can be considered as evidence that the book was intended as a missionary message; 5) AUTHENTICITY OF THE GOSPEL. Despite the unanimous testimony of the ancient Church, the above words of Papias gave rise to doubts. Papias speaks of the sayings, or words, of Jesus, which Matthew recorded. Based on this, some researchers conclude: there was a collection of sayings of Jesus, which only later, supplemented by stories about the deeds of Jesus borrowed from other sources, in a revised form formed the basis of E. Something similar to this collection is an apocryphal found in Egypt. E. from Thomas. However, E. from M. is undoubtedly an original work of authorship, and in it many of the sayings of Jesus acquire their meaning precisely in the context of stories about His deeds. Although researchers do not have other Hebrew or Aram. originals E. from M., this fact cannot testify against its authenticity. From many Greek translations, one was recognized as the most correct and deserved universal recognition: in this one should see the dignity of the Greek that has come down to us. text. The need to include E. from M. in the canon of NT books has never been in doubt. (See color plate 24.)
III. COMPOSITION
I. Jesus' Preparation for Ministry (1:1 - 4:25):
1) genealogy of Jesus (1:1-17);
2) the way to people (1:18 - 3:17);
3) victory over the tempter (4:1-11);
4) the first public sermon and the calling of the first disciples (4:12-25).
II. Sowing (5:1 - 9:38).
A. Sowing through the word - Sermon on the Mount (5:1 - 7:29):
1) God's seven beatitudes (5:3-9);
2) special commandments for disciples (5:10-16);
3) the enduring significance of the Law (5:17-19);
4) supreme righteousness (5:20-48);
5) life in God (6:1 - 7:27);
6) the effect of Jesus' words (7:28,29).
B. Sowing by Deeds (8:1 - 9:38):
1) the power of Jesus over disease (8:1-18; 9:1-8,20-22,27-31);
2) Jesus' power over demons (8:28-34; 9:32-34);
3) Jesus' power over death (9:18,19,23-26);
4) Jesus' power over nature (8:23-27);
5) the power of Jesus over people (9:9-17,35-38).
III. Harvest time (10:1 - 13:58).
A. Jesus sends disciples (10:1-42):
1) instruction (10:1-15);
2) the answer of this world is persecution (10:16-25);
3) fear of God and fear of people (10:26-33);
4) divisions in the name of Jesus (10:34-42).
B. Christ at the Harvest (11:1 - 13:58):
1) the question of the doubting John the Baptist and the stubbornness of the Galilean cities (11:1-24);
2) the testimony of the Son and the call of those who labor and are heavy laden (11:25-30);
3) Jesus' wise answers to the scribes (12:1-50);
4) seven parables about the Kingdom of Heaven (13:1-52);
5) Jesus in Nazareth (13:53-58).
IV. Explaining the doctrine (14:1 - 23:39).
A. Understanding the words of Jesus (14:1 - 16:20).
B. Intensifying confrontation (16:21 - 22:46):
1) strengthening of believers (16:21 - 17:21);
2) believers in this world (17:22 - 20:16);
3) explanation of the reasons for the confrontation (20:17 - 22:46).
B. Verdict (23:1-39):
1) the behavior of the Pharisees (23:1-12);
2) “woe” to the hypocrites (23:13-32);
3) prediction of great disasters (23:33-39).
V. Christ is the Victor (24:1 - 28:20).
A. A lesson on the path to graduation. victory (24:1 - 25:46):
1) look into the future (24:1-14);
2) when the last hour of history strikes (24:15-36);
3) parables about the Last Judgment (24:37 - 25:46).
B. Basis of victory (26:1 - 27:56):
1) Jesus' preparations among the disciples (26:1-46);
2) Jesus is given into the hands of men. (26:47 - 27:26);
3) death is deprived of power (27:27-56).
B. Victory on earth (27:57 - 28:20).
IV. KEY IDEAS
1) E. from M. tells about the establishment of the Kingdom of Heaven by God through Jesus - the Savior of His people (Matthew 1:21 - in the Synod. Transl. - “His people”), Christ (i.e. the Messiah), the Son of God (Matthew 16:16), the Son of David (2 Sam. 7:12-16; Mt. 1:1; 2:2), who was to become the Leader of Abraham’s seed (Mt. 2:6). In response to the temptations of the devil, Jesus reveals the fundamentals of building the Kingdom: preaching repentance, calling people to ministry, and healing so that they can work (Matthew 4:12-25). This is how the Kingdom is preached in the Sermon on the Mount, in parables, and also in the conversations of Jesus. Again and again, the conditions necessary for accepting a person into the Kingdom are depicted, as is the structure of the life of the new people (this is discussed in particular detail in the Sermon on the Mount). Sowing through words is accompanied by sowing through deeds aimed at healing and helping people. Entry into the Kingdom ("citizenship" in it) is offered to all; although Israel has a certain advantage in this (Matt. 15:24), yet the revelation and gifts of blessing erase ethnicity. borders. The pagans worship in Bethlehem (Matthew 2:1-11), healing takes place in the house of Rom. centurion (Matthew 8:10), attention is repeatedly drawn to the faith of the pagans (Matthew 15:28; 27:54); 2) A) There is another theme that goes along with the theme of building the kingdom. Where the Kingdom is being erected, it can only be established by overcoming the resistance of the rulers of this world, as well as everyone who does not want to enter the Kingdom (become its “subject”). Thus, Herod and “all Jerusalem” were seized with anxiety upon learning of the birth of a new King (Matthew 2:3). Herod the Great does not stop at the mass beating of children, hoping thus. destroy the “dangerous rival” - the born Baby. Later, the servants of King Herod Antipas (often referred to simply as Herod in the NT) try to capture Jesus of Nazareth, but they are only tools in the hands of the Pharisees, because the king himself has nothing against the Preacher and Wonderworker (if He does not claim royal dignity). Nevertheless, Jesus predicts to the disciples that they will be taken to judgment before rulers and kings (Matt. 10:18). Finally, the authorities, along with other forces hostile to Jesus, take part in sentencing Him to death; b) Another topic closely related to the previous ones is hostility from graceless religions. strength Grace was taken away from them because they themselves declared themselves not in need of God's sin-forgiving mercy, but also because they could not bear the very thought of forgiving sinners by grace. This question is original. was raised by John the Baptist, who openly condemned the “brood of vipers” (i.e., “children of the devil” who did not want with all their hearts to repent of their sins before God) and warned them about the Judgment of Christ (Matthew 3:7-12) . In an increasingly irreconcilable confrontation, the "wheat" was separated from the "straw" (chaff) - Matthew 3:12, until Jesus finally "swept the chaff from the threshing floor" with His eightfold, "Woe to you... hypocrites!" (Matthew 23). After this, the “opponents” could only wish for the death of Jesus. Thus sinners were healed, while those who considered themselves “righteous” resisted healing, and the Kingdom was taken away from them (Matt. 21:43); 3) on earth the Kingdom of Heaven will be constantly in conflict (Matthew 10:34). The disciples of Jesus will be hated (Matthew 10:22; 24:9), persecuted, they will be killed, but they will endure all this with joy, trusting in the Teacher, who has already won the victory, and at the end of the road will tell them: “Inherit the Kingdom, prepared for you from the foundation of the world" (Matthew 25:34). So, E. from M. is the Gospel -> The Kingdom of Heaven, its struggle and victory.
