In this commentary Kanagaraj examines how John projects the church as God's "new covenant community," which, is characterized by two virtues: love and obedience. Impossible to exhibit under the old covenant based on Moses' Law, these qualities became possible by the initiative grace and faithfulness of God revealed in Jesus and demonstrated by the power of the Spirit. God's new community is an inclusive and progressive community because its witness to Jesus in a world that hates and persecutes it has the power to bring in all people so that they may become one flock under one shepherd. Kanagaraj argues that the idea of founding and nurturing a new community was in God's heart even before the time of creation and not just at the time of incarnation.
In this commentary Kanagaraj examines how John projects the church as God's new covenant community, which is characterized by two virtues: love and obedience. Impossible to exhibit under the old covenant based on Moses' Law, these qualities becamepossible by the initiative grace and faithfulness of God revealed in Jesus and demonstrated by the power of the Spirit. God's new community is an inclusive and progressive community because its witness to Jesus in a world that hates and persecutes it has the power to bring in all people so that they may become one flock under one shepherd. Kanagaraj argues that the idea of founding and nurturing a new community was in God's heart even before the time of creation and not just at the time of incarnation.
In this commentary Kanagaraj examines how John projects the church as God's "new covenant community," which is characterised by two virtues: love and obedience. Impossible to exhibit under the old covenant based on Moses' law, these qualities became possible by the initiative grace and faithfulness of God revealed in Jesus and demonstrated by the power of the Spirit. God's new community is an inclusive and progressive community because its witness to Jesus in a world that hates and persecutes it has the power to bring in all people so that they may become one flock under one shepherd. Kanagaraj argues that the idea of founding and nurturing a new community was in God's heart even before the time of creation and not just at the time of incarnation.
This is the first detailed study of Johannine mysticism against a Palestinian Jewish background has been previously undertaken. This book investiages whether there was a "mystical" practice in first-century Palestine and whether John can be better understood in the light of such practice, if there was any. In analysis, two strands of Jewish mysticism, the early forms of Ma`aseh Merkabah and of Ma`aseh Bereshit, emerge as existing in first-century Palestine. While the former narrates by means of Ezek. 1 the experience of seeing God in His kingly glory, the latter describes the same expereince by using Gen. 1. This book consists of three parts. Part one analyses Hellenistic mysticism as expressed by the Hermetica and Hellenistic-Jewish mysticism as presented by Philo. Part two traces the important elements of Merkabah mysticism from the later Hekhalot literature and the Jewish and Christian writings belonging to 2 cent. BCE - 1 cent. CE by defining the term "mysticism" in terms of the fourteen aspects of Jewish mysticism, an exegetical study of seven themes is undertaken in Part Three. The study shows that the conceptual parallels in John with Hellenistic mysticism and Hellenistic-Jewish mysticism are very slender, but indicates John's polemical motive against the Merkabah mystics of his time. He calls them to believe in Jesus as the Christ, the Son of God, by proclaiming that the divine glory, claimed by them to be revealed in human-like form on the throne, is now visible in the historical person, Jesus, particularly in his death on the Cross. Thus Jewish Throne-mysticism seems to have been reinterpreted by John as Cross-mysticism.
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