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Wilsophie schreef:Het is ook in de kerken nooit anders verteld. Dat is juist zo jammer.
mealybug schreef:
Het gaat NIET om de verheerlijking van Jezus' lichaam, maar om het feit Hij dat nog geen tijd had voor Maria M, omdat hij nog op de gezette tijd daarvoor, op die dag volgens de wet in Leviticus, Zichzelf als Eeersteling moest aanbieden aan Zijn Vader.
Hij zegt dan ook , ik vaar op naar mijn Vader....
Rozijn schreef:Hoe oud was het oudtestamentisch paaslam? 33 jaar? Nee. Dus niet alle tijden die in het oude testament genoemd worden kunnen één op één overgezet worden. Dus waarom zou het beweegoffer volgens de aardse tijd vervult moeten worden, daar het offer van Christus een diepgeestelijke dimensie heeft?
mealybug schreef:Waarom zou Hij zijn hemelvaart 40 dagen later als reden gebruiken om Maria M. te zeggen, dat Hij op dat moment geen tijd voor haar had?
mealybug schreef:Als je leviticus (nog) eens leest (23:15), zie je dat het beweegoffer op de opstandingsdag, op dat moment!! (zoals we dat nu noemen) gebracht diende te worden.
Matthew Henry schreef: The further instructions that Christ gave her (v. 17): "Touch me not, but go and carry the news to the disciples.’’First, He diverts her from the expectation of familiar society and conversation with him at this time: Touch me not, for I am not yet ascended. Mary was so transported with the sight of her dear Master that she forgot herself, and that state of glory into which he was now entering, and was ready to express her joy by affectionate embraces of him, which Christ here forbids at this time. 1. Touch me not thus at all, for I am to ascend to heaven. He bade the disciples touch him, for the confirmation of their faith; he allowed the women to take hold of his feet, and worship him (Mt. 28:9 ); but Mary, supposing that he was risen, as Lazarus was, to live among them constantly, and converse with them freely as he had done, upon that presumption was about to take hold of his hand with her usual freedom. This mistake Christ rectified; she must believe him, and adore him, as exalted, but must not expect to be familiar with him as formerly. See 2 Co. 5:16 . He forbids her to dote upon his bodily presence, to set her heart on this, or expect its continuance, and leads her to the spiritual converse and communion which she should have with him after he was ascended to his Father; for the greatest joy of his resurrection was that it was a step towards his ascension. Mary thought, now that her Master was risen, he would presently set up a temporal kingdom, such as they had long promised themselves. "No,’’ says Christ, "touch me not, with any such thought; think not to lay hold on me, so as to detain me here; for, though I am not yet ascended, go to my brethren, and tell them, I am to ascend.’’ As before his death, so now after his resurrection, he still harps upon this, that he was going away, was no more in the world; and therefore they must look higher than his bodily presence, and look further than the present state of things. 2. "Touch me not, do not stay to touch me now, stay not now to make any further enquiries, or give any further expressions of joy, for I am not yet ascended, I shall not depart immediately, it may as well be done another time; the best service thou canst do now is to carry the tidings to the disciples; lose no time therefore, but go away with all speed.’’ Note, Public service ought to be preferred before private satisfaction. It is more blessed to give than to receive. Jacob must let an angel go, when the day breaks, and it is time for him to look after his family. Mary must not stay to talk with her Master, but must carry his message; for it is a day of good tidings, which she must not engross the comfort of, but hand it to others. See that story, 2 Ki. 7:9 .Secondly, He directs her what message to carry to his disciples: But go to my brethren, and tell them, not only that I am risen (she could have told them that of herself, for she had seen him), but that I ascend. Observe,a. To whom this message is sent: Go to my brethren with it; for he is not ashamed to call them so. (1.) He was now entering upon his glory, and was declared to be the Son of God with greater power than ever, yet he owns his disciples as his brethren, and expresses himself with more tender affection to them than before; he had called them friends, but never brethren till now. Though Christ be high, yet he is not haughty. Notwithstanding his elevation, he disdains not to own his poor relations. (b. ) His disciples had lately carried themselves very disingenuously towards him; he had never seen them together since they all forsook him and fled, when he was apprehended; justly might he now have sent them an angry message: "Go to yonder treacherous deserters, and tell them, I will never trust them any more, or have any thing more to do with them.’’ No, he forgives, he forgets, and does not upbraid.b. By whom it is sent: by Mary Magdalene, out of whom had been cast seven devils, yet now thus favoured. This was her reward for her constancy in adhering to Christ, and enquiring after him; and a tacit rebuke to the apostles, who had not been so close as she was in attending on the dying Jesus, nor so early as she was in meeting the rising Jesus; she becomes an apostle to the apostles.c. What the message itself is: I ascend to my Father. Two full breasts of consolation are here in these words:—(a. ) Our joint-relation to God, resulting from our union with Christ, is an unspeakable comfort. Speaking of that inexhaustible spring of light, life, and bliss, he says, He is my Father, and our Father; my God, and your God. This is very expressive of the near relation that subsists between Christ and believers: he that sanctifieth, and those that are sanctified, are both one; for they agree in one, Heb. 2:11 . Here we have such an advancement of Christians, and such a condescension of Christ, as bring them very near together, so admirably well is the matter contrived, in order to their union. [a. ] It is the great dignity of believers that the Father of our Lord Jesus Christ is, in him, their Father. A vast difference indeed there is between the respective foundations of the relation; he is Christ’s Father by eternal generation, ours by a gracious adoption; yet even this warrants us to call him, as Christ did, Abba, Father. This gives a reason why Christ called them brethren, because his Father was their Father. Christ was now ascending to appear as an advocate with the Father —with his Father, and therefore we may hope he will prevail for any thing—with our Father, and therefore we may hope he will prevail for us. [b. ] It is the great condescension of Christ that he is pleased to own the believer’s God for his God: My God, and your God; mine, that he may be yours; the God of the Redeemer, to support him (Ps. 89:26 ), that he might be the God of the redeemed, to save them. The summary of the new covenant is that God will be to us a God; and therefore Christ being the surety and head of the covenant, who is primarily dealt with, and believers only through him as his spiritual seed, this covenant-relation fastens first upon him, God becomes his God, and so ours; we partaking of a divine nature, Christ’s Father is our Father; and, he partaking of the human nature, our God is his God.(b. ) Christ’s ascension into heaven, in further prosecution of his undertaking for us, is likewise an unspeakable comfort: "Tell them I must shortly ascend; that is the next step I am to take.’’ Now this was intended to be, [a. ] A word of caution to these disciples, not to expect the continuance of his bodily presence on earth, nor the setting up of his temporal kingdom among men, which they dreamed of. "No, tell them, I am risen, not to stay with them, but to go on their errand to heaven.’’ Thus those who are raised to a spiritual life, in conformity to Christ’s resurrection, must reckon that they rise to ascend; they are quickened with Christ that they may sit with him in heavenly places, Eph. 2:5, Eph. 2:6 . Let them not think that this earth is to be their home and rest; no, being born from heaven, they are bound for heaven; their eye and aim must be upon another world, and this must be ever upon their hearts, I ascend, therefore must I seek things above. [b. ] A word of comfort to them, and to all that shall believe in him through their word; he was then ascending, he is now ascended to his Father, and our Father. This was his advancement; he ascended to receive those honours and powers which were to be the recompence of his humiliation; he says it with triumph, that those who love him may rejoice. This is our advantage; for he ascended as a conqueror, leading captivity captive for us (Ps. 68:18 ), he ascended as our forerunner, to prepare a place for us, and to be ready to receive us. This message was like that which Joseph’s brethren brought to Jacob concerning him (Gen. 45:26 ), Joseph is yet alive, and not only so, vivit imo, et in senatum venit—he lives, and comes into the senate too; he is governor over all the land of Egypt; all power is his.Some make those words, I ascend to my God and your God, to include a promise of our resurrection, in the virtue of Christ’s resurrection; for Christ had proved the resurrection of the dead from these words, I am the God of Abraham, Mt. 22:32 . So that Christ here insinuates, "As he is my God, and hath therefore raised me, so he is your God, and will therefore raise you, and be your God, Rev. 21:3 . Because I live, you shall live also. I now ascend, to honour my God, and you shall ascend to him as your God.
Ik zie nergens dat het beweegoffer diende op te varen ter hemel. Als bewegen een teken van nieuw leven is, dan is het beweegoffer de opstanding zelf: het weer in beweging komen van het lichaam van Christus. Maar dat impliceert volgens mij nergens dat die dan moet opvaren.mealybug schreef:Als je leviticus (nog) eens leest (23:15), zie je dat het beweegoffer op de opstandingsdag, op dat moment!! (zoals we dat nu noemen) gebracht diende te worden.
Daarom zegt Jezus, ik vaar op naar mijn Vader.
Waarom werd het beweegoffer ingesteld?
Omdat bewegen een teken van (nieuw) leven is,-Opstanding- lijkt me.
Waarom zou Hij zijn hemelvaart 40 dagen later als reden gebruiken om Maria M. te zeggen, dat Hij op dat moment geen tijd voor haar had?
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