Hananiya Sankt -Polni suvga cho'mdiradi

Hananiya Sankt -Polni suvga cho'mdiradi



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Tarslik Shoulning konvertatsiyasi

Uning mashhur jildida, Pol: Ijtimoiy va diniy tarixni o'rganish, birinchi marta 1912 yilda nashr etilgan Adolf Deissmann (tabiatni ko'rsatish uchun juda ko'p ish qilgan Koin Yunon tilidan, Yangi Ahd tili) bir marta haqiqiy tarixiy tergovchi g'arbdagi kutubxonalarimizdagi qog'ozni qutqarishi kerakligini aytgan edi. qo'shish mumkin, “denominationalized ” Pol. Soxta tasvirlar tarixiy Pavlusdan, "qadimgi zamonlarning haqiqiy Paulidan" va#8221 (1957, 4) dan olib tashlanishi kerak.

Pol tarixning asosiy belgisidir. Birinchi asrning nisbiy noaniqligidan, zamonaviy xalqaro shaxsga qadar, Iso Masihning o'zidan boshqa hech kim bu qadar ta'sirchan bo'lmagan. "#8220Paul" va "#8221" nomlari bilan tanishlar yo'qligi, ma'lum bo'lishidan ko'ra, bir kishining o'zi haqida ko'proq ma'lumot beradi.


Hananiya Avliyo Polni suvga cho'mdirdi - Tarix

Suvga cho'mdirish yoki so'yish orqali so'rov.

& quot; Men qilaman ustingizga toza suv sepingva siz har qanday nopokligingizdan pok bo'lasiz va men sizni butlaringizdan tozalayman "(Hizq 36:25)

Qadimgi Ahd davrida yahudiylarning & quot; Yuvish & quot; usuli quyish orqali qilingan:

Birinchidan, shuni ta'kidlash kerakki, katolik cherkovi suvga cho'mishning qonuniy shakli ekanligini tan oladi. Xuddi shu haqiqat bilan aytganda & quotSuvga cho'mish - bu Muqaddas Yozuvlarda topilgan yagona usul va yagona huquqiy shakl& quot haqiqat emas. Suvga cho'mish usulini hech qanday yunoncha & quot so'zidan aniqlab bo'lmaydiBaptizo& quot ko'rsatildi & quotsuvga cho'mdirmoq& quot Ba'zilar bu & quot; cho'ktirish & quot; degan ma'noni anglatadi va boshqa hech narsa demaydi. Bu so'zning ma'nosiga noto'g'ri qarash. Bu ikkalasini ham anglatadi

(1.) biror narsani element yoki suyuqlikka botirish va

(2.) element yoki suyuqlikni ustiga yoki ustiga qo'yish. Suvga cho'mish usuli haqida hech narsa ishlatilgan so'zdan kelib chiqmaydi. Bu so'z nafaqat Yangi Ahdda, balki Eski Ahdning LXX (Yunoncha Septuagint) versiyasida ham keng ma'no kengligiga ega, u erda Muso qonunida talab qilingan tahorat va suvga cho'mish uchun ishlatiladi. Ular suvga cho'mish, ko'ngil aynish va sepish, xuddi shu so'z, "yuvish" orqali amalga oshirildi (Chiqish 30: 17-21 Lev. 11:25 15: 8 17:15 Ibr. 9:10, 13, 19, 21 31:22) -23 va Yangi Ahdda Luqo Mark 7: 4 Ibron. 9:10) yog'och yaxshi misol Luqo 11:38 da Iso farziy bilan kechki ovqatga borganini tushuntiradi va & quot; Farziy birinchi yuvmaganini ko'rib hayratga tushdi. yunoncha "yuvilgan" so'zi suvga cho'mish] Qadimgi Isroilda hech kim kechki ovqatdan oldin suvga cho'mish bilan shug'ullanmagan, lekin farziylar qo'llarini yuvmaguncha ovqat yemaydilar (Mark 7: 3). Bu, shuningdek, "tozalash" va "II Shohlar 5:14 Voiz 34:25" degan ma'noni anglatishi mumkin.Baptizo yoki suvga cho'mdirmoq& quot ularning barchasini belgilaydi.

Yangi Ahdda topilmadi a Yagona yaxshi tasdiqlangan so'z qaerda paydo bo'lganiga misol majburiy botirishni bildiradi. Bundan tashqari, Havoriylarning Havoriylar kitobida (2: 38-41 8: 26-39 9:17, 18 22: 12-16 10: 44-48 16: 32-34) suvga cho'mish holatlarining hech biri bu fikrni ma'qullamaydi. Bu suvga cho'mish yoki suvga cho'mish orqali sodir bo'lgan, ba'zilarida esa bunday rejim imkonsiz edi. Tarixchilar va arxeologlarning ta'kidlashicha, Quddusda suvga cho'mish uchun suv etarli emas edi Uch ming Hosil bayramida (Havoriylar 2: 38-41). Agar shunday bo'lganida ham, Quddusning tub aholisi uch ming terli jasadni suvga botirib, shaharlarining suv ta'minotini ifloslanishiga yo'l qo'ymas edi. Shuningdek, ichida Cho'l hududi Havoriylar 8: 26-39. Suvga cho'mdiruvchi Yuhanno suvga cho'mish uchun kelgan barcha odamlarni suvga cho'mdira olarmidi? Qamoqdan ozod qilingan zilziladan so'ng, Pavlus qamoqxonachisini va uning butun oilasini cho'mdirdi-zindon uyida (Havoriylar 16: 32-33). Butrus Korniliyning uyida suvga cho'mdi (Havoriylar 10: 47-48), garchi vannalar va suzish havzalari qadimgi uylarning armaturasi bo'lmasa ham. Hananiya suvga cho'mdi Aziz Pol agar u uni topgan bo'lsa uyda Yahudo Damashqda, Aslida u tik turgan holda suvga cho'mdi. Hananiya uni suvga cho'mdirishga kelganida, u shunday dedi: & quot; Nega endi kutayapsiz? O'rningdan tur [suv ma'nosida & quot; o'rnidan tur va suvga cho'mgin va uning ismini chaqirib, gunohlaringni yuv ”(Havoriylar 22:16).

Xushxabar va uning qonun -qoidalari butun dunyo uchun mo'ljallangan va suvga cho'mish marosimi har qanday joyda (tropik mamlakatda, cho'lda yoki qutbli hududlarda bo'lgani kabi) belgilangan bo'lishi mumkin deb o'ylash mumkin emas. Har qanday sharoitda yaroqsiz yoki imkonsiz bo'lishi mumkin emas.

Hatto birinchi asrning oxiridan oldin va Yangi Ahdning oxirgi kitobi "Vahiylar" yozilishidan oldin (taxminan milodiy 100). Ilk masihiylar retsept berishgan To'kish Suvga cho'mishning to'g'ri usuli sifatida: & quot Yuqoridagi ko'rsatmalardan so'ng, Ota, O'g'il va Muqaddas Ruh nomi bilan jonli suvda suvga cho'mdiring. Agar sizda tirik suv bo'lmasa, boshqa suvda cho'mdiring, agar sovuqda qodir bo'lmasangiz, iliqda. Agar sizda yo'q bo'lsa, OTAM, O'G'ILIM VA MUQADDAS RUHNING UCHUN BOSHIDA UCH KASH SUVU.. Suvga cho'mishdan oldin, suvga cho'mdirganga va suvga cho'mganga, qodir bo'lganlar singari, tez suvga cho'mdirilsin. Suvga cho'mdiriladigan kishiga bir yoki ikki kun oldin ro'za tutishni buyur.Og'riq [A.D. 70] 7: 1) .Buni boshqa ilk nasroniy yozuvlari qo'llab -quvvatlaydi. Rim gippolitining aytishicha, "doimiy suv bo'ladimi yoki vaqti -vaqti bilan suv yetishmaydi, keyin mavjud suvdan foydalaning".Apostol an'anasi, 21 [milodiy 215]).

Papa Kornelius I yozganidek, Novation o'lishi kerak edi va u yotadigan to'shagida suv quyib suvga cho'mdi.Antioxiyadagi Fabiusga maktub251 yil Eusebiusda keltirilgan, Cherkov tarixi, 6:43:11).

Kiprlik hech kimni bezovta qilmaslik kerakligini aytdi, chunki kasallar Rabbiyning inoyatini olganda, ularga quyiladi yoki sepiladi.Ma'lum Magnusga xat, 69:12 [milodiy. 255]). Tertullian suvga cho'mdirishni shunday ta'riflaganki, u juda soddaligi bilan, dabdabasiz, hech qanday yangiliksiz va nihoyat, hech qanday xarajatsiz, suvga cho'mdiriladi va bir necha so'zlar aytganda, sepiladi va keyin yana ko'tariladi, ko'p emas (yoki umuman emas) tozalovchi & quot (Suvga cho'mish kuni 2 milodiy 203). Shubhasiz, Tertullian suvga cho'mish uchun suvga cho'mishni talab qilmagan, chunki u aytadiki, faqat suv sepiladi, shuning uchun ham suvdan chiqadi va tozalovchi ko'p emas (yoki umuman emas). Rim gippolitining aytishicha, "doimiy suv bo'ladimi yoki vaqti -vaqti bilan suv yetishmaydi, keyin mavjud suvdan foydalaning".Apostol an'anasi, 21 [milodiy 215]).

Papa Kornelius I yozganidek, Novation o'lishi kerak edi va u yotadigan to'shagida suv quyib suvga cho'mdi.Antioxiyadagi Fabiusga maktub251 yil Eusebiusda keltirilgan, Cherkov tarixi, 6:43:11).

Kiprlik hech kimni bezovta qilmaslik kerakligini aytdi, chunki kasallar Rabbiyning inoyatini olganda, ularga quyiladi yoki sepiladi.Ma'lum Magnusga xat, 69:12 [milodiy. 255]). Tertullian suvga cho'mishni shunday sodda qilib aytilganki, u dabdabasiz, hech qanday yangiliksiz amalga oshirilgan.

Eski Ahd davrida yahudiy shohlari boshlariga maxsus yog'lar quyilishi bilan moylangan edilar:

tayyorgarlik, va nihoyat, hech qanday xarajatsiz, odam suvga cho'mdiriladi va bir necha so'z aytganda, yana sepiladi, keyin tozalanuvchidan ko'p emas (yoki umuman emas) yana ko'tariladi & quot (Suvga cho'mish kuni 2 -milodiy 203 yil). Shubhasiz, Tertullian suvga cho'mish uchun suvga cho'mishni talab qilmagan, chunki u aytadiki, faqat suv sepiladi va shuning uchun suvdan chiqadi va tozalovchi ko'p emas (yoki umuman emas).

Keyin badiiy va arxeologik dalillar mavjud. Ko'pgina xristian san'at asarlarida suvga cho'mish tasvirlangan, lekin hech qachon suvga cho'mish bilan suvga cho'mmagan! Agar marosim oluvchi daryoda bo'lsa, unga har doim oyoq Bilagi zo'r turgan holatda ko'rsatiladi, chashka yoki qobiqdan boshiga suv quyiladi. Qadimgi cherkovlardagi kafel mozaikalari, katakombalardagi rasmlar, chashka va qoshiq kabi oddiy uy-ro'zg'or buyumlari, marmar ustidagi gravürlar-bu har doim suv quyish orqali suvga cho'mishdir. Har bir holatda, bu sayoz hovuz yoki havzadir, unda neofit oyoqlari cho'kib turadi, suv esa unga suv oqadigan suvdan yoki suvga cho'mdirayotgan odam vazasidan quyiladi. . Yo'q, erta cherkov haqidagi barcha yozuvlar-Yangi Ahdda, boshqa yozuvlarda va monumental dalillarda ko'rsatilgandek-suvga cho'mish usuli suvga cho'mish bilan cheklanmaganligini ko'rsatadi. Boshqa arxeologik dalillar ham buni tasdiqlaydi. Erta nasroniylarning suvga cho'mish marosimi Isoning tug'ilgan shahri Nosiradagi cherkovdan topilgan, lekin bu suvga cho'mish uchun ikkinchi asrning boshidan juda kichik va tor edi. G'arbning eng qadimgi shriftlari Rim katakombalarida topilgan. , suvga cho'mish ibodatxonalari tagidagi tufadan yasalgan sardobalar. Misollarni Ostriya qabristonidan topishingiz mumkin, bu erdagi kichik sayoz havzada Pontian qabristonida buloq paydo bo'ladi, bu erda uzunligi o'n sakkiz kvadrat fut bo'lgan cho'zinchoq suv ombori bor. uch fut chuqurlikda, hali suv bilan to'ldirilgan (Marucchi, Arch ologie Chr tienne, II, 63), Sent -Felitsitas (o'sha erda, 304) va Sent -Priskilla, bu erda 1901 yilda alohida qiziqish havzasi topilgan. suvga cho'mish markazi sifatida uning qadimdan yuqori bo'lganligi haqida hisobot (Maruchi Nuovo Bullettino, 1901, 73). Yuqoridan suv quyish, birinchi asrlarda suvga cho'mishning odatiy usuli edi, bu qabul qilish suvga cho'mish shriftlari arxeologiyasida olib borilgan tadqiqotlar bilan tasdiqlangan (de Rossi, Bullettino di Archeol., 1876, 8-15). Duchesne, Les Eglises sompareslari, Parij, 1905, 89-96).

Muso qonuniga ko'ra, marosim bilan yuvish ko'pincha suvga cho'mish bilan amalga oshiriladi:

& quot; Ma'lumki, qadim zamonlarda yuvinish suv sepish yoki cho'mish bilan amalga oshirilgan. & quot (Rabbi Jeyms Shoffner, Yahudiylik marosimlari, 212 -bet)

& quot; Muso qonuniga binoan marosim yuvish ko'pincha odamni suvga cho'mdirish yoki suvni sepish bilan amalga oshirilgan. & quot (Treysi Foks, fan nomzodi, yahudiy xalqi tarixi, 345 -bet)

Cho'kish va suvga cho'mish marosimlarini marosim bilan yuvish qadimgi Isroil davriga borib taqaladi. & quot (Creso Nejhad, fan nomzodi, Iudaizm lug'ati, 153 -bet)

& quot; Yahudiylik tarixini yaxshi biladigan odamlarning ko'pchiligi sizga xabar berishi mumkinki, Eski Ahd davrida yuvinish marosimi sepish yoki suvga cho'mish orqali amalga oshirilishi mumkin edi. & quot; )


Hananiya Avliyo Polni suvga cho'mdirdi - Tarix

Yangi xalqaro versiya
Darhol Shoulning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi. U o'rnidan turib, suvga cho'mdi.

Yangi hayot tarjimasi
Bir zumda Shoulning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi. Keyin o'rnidan turib, suvga cho'mdi.

Ingliz standart versiyasi
Va darhol uning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi. Keyin o'rnidan turdi va suvga cho'mdi

Berean Bibliya o'rganish
O'sha paytda, Shoulning ko'zidan taroziga o'xshash narsa tushdi va uning ko'rish qobiliyati tiklandi. U o'rnidan turib, suvga cho'mdi.

Berean so'zma -so'z Bibliya
Va darhol nimadur xuddi ko'zlaridan tarozi tushdi va u yana ko'rdi. U o'rnidan turib, suvga cho'mdi.

King James Injil
Darhol ko'zlaridan xuddi tarozi tushdi. U darhol ko'rdi, o'rnidan turib, suvga cho'mdi.

King King James yangi versiyasi
Darhol ko'zlaridan tushdi nimadur u xuddi tarozi kabi ko'rdi, u darhol ko'rdi va o'rnidan turib suvga cho'mdi.

Yangi Amerika standart Bibliya
Va darhol nimadur kabi baliq ko'zlaridan tarozilar tushdi va u yana ko'rdi va o'rnidan turib suvga cho'mdi

NASB 1995 yil
Va shu zahotiyoq uning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi va o'rnidan turib suvga cho'mdi.

NASB 1977 yil
Va shu zahotiyoq uning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi, o'rnidan turib suvga cho'mdi.

Kengaytirilgan Bibliya
Darhol Shoulning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi. Keyin o'rnidan turib, suvga cho'mdi

Xristian standart Bibliya
Shu zahotiyoq ko'zlaridan taroziga o'xshash narsa tushdi va u yana ko'rdi. Keyin o'rnidan turib, suvga cho'mdi.

Xolman xristian standart Bibliya
Shu zahotiyoq ko'zlaridan taroziga o'xshash narsa tushdi va u yana ko'rdi. Keyin o'rnidan turib, suvga cho'mdi.

Amerika standart versiyasi
Shu zahotiyoq uning ko'zidan tarozi tushdi. Ko'zi ko'rdi, o'rnidan turdi va suvga cho'mdi.

Aramiycha Injil oddiy ingliz tilida
Va shu zahotiyoq, uning ko'zidan taroziga o'xshash narsalar tushdi, ko'zlari ochildi, o'rnidan turdi va suvga cho'mdi.

Zamonaviy ingliz versiyasi
To'satdan Shoulning ko'zidan baliq pullari kabi bir narsa tushdi va u ko'rdi. U o'rnidan turib, suvga cho'mdi.

Douay-Reyms Bibliya
Shu zahotiyoq uning ko'zlaridan tarozi tushdi. U ko'rdi va o'rnidan turib, suvga cho'mdi.

Ingliz tilining yangilangan versiyasi
Shu zahotiyoq uning ko'zidan tarozi tushdi. Ko'zi ko'rdi, o'rnidan turdi va suvga cho'mdi.

Yaxshi yangiliklar tarjimasi
Shu zahoti Shoulning ko'zidan baliq tarozisiga o'xshash narsa tushdi va u yana ko'rdi. U o'rnidan turib, suvga cho'mdi

ALLOH SO'ZI va reg tarjimasi
Darhol Shoulning ko'zidan baliq tarozisiga o'xshash narsa tushdi va u yana ko'rdi. Shunda Shoul o'rnidan turib, suvga cho'mdi.

Xalqaro standart versiya
Darhol Shoulning ko'zidan taroziga o'xshash narsa tushdi va u yana ko'rdi. U o'rnidan turib, suvga cho'mdi.

Oddiy standart versiya
Darhol ko'zlaridan xuddi tarozi tushdi, u yana ko'rdi va o'rnidan turib, suvga cho'mdi.

NET Injil
Darhol ko'zlaridan taroziga o'xshash narsa tushdi va u yana ko'rdi. U o'rnidan turib, suvga cho'mdi.

Yangi yurak inglizcha Injil
Darhol ko'zlaridan taroziga o'xshash narsa tushdi va u ko'rdi. U o'rnidan turdi va suvga cho'mdi.

Veymut Yangi Ahd
Bir zumda uning ko'zidan taroziga o'xshagan narsa tushdi va u yana ko'rdi. Shu payt u o'rnidan turdi va suvga cho'mdi

Jahon inglizcha Injil
Darhol ko'zlaridan taroziga o'xshash narsa tushdi va u ko'rdi. U o'rnidan turdi va suvga cho'mdi.

Yoshning so'zma -so'z tarjimasi
Darhol ko'zlaridan xuddi tarozi tushdi, u yana ko'rdi va o'rnidan turib, suvga cho'mdi.

Havoriylar 9: 8
Shoul erdan turdi, lekin ko'zlarini ochganda, u hech narsani ko'rmadi. Ular uni qo'lidan Damashqqa olib bordilar.

Havoriylar 9:17
Hananiya uyga bordi va u kelganida qo'llarini Shoulga qo'ydi. - Birodar Shoul, - dedi u, - siz bu erga kelayotganingizda yo'lda sizga ko'rinib turgan Rabbimiz Iso, siz yana ko'rishingiz va Muqaddas Ruhga to'lishingiz uchun meni yubordi.

Havoriylar 9:19
va bir oz ovqatlangach, u yana kuchini tikladi. Va u shogirdlari bilan Damashqda bir necha kun o'tkazdi.

Havoriylar 22:13
keldi va yonimda turdi. - Shoul birodar, - dedi u, - ko'zingni ko'r. Va o'sha paytda men uni ko'rdim.

Havoriylar 22:16
Va endi nimani kutmoqdasiz? O'rningdan tur, suvga cho'mgin va Uning ismini chaqirib, gunohlaringni yuv ».

Darhol ko'zlaridan xuddi tarozi tushdi. U darhol ko'rdi, o'rnidan turib, suvga cho'mdi.

2 Korinfliklarga 3:14 Ammo ularning onglari ko'r edi: chunki hozirgi kungacha eski vasiyatni o'qishda o'chirilmagan pardasi saqlanib qolgan. parda Masihda yo'q qilinadi.

2 Korinfliklarga 4: 6 Chunki nurga zulmatdan porlashni buyurgan Xudo qalbimizda nur sochdi bermoq Iso Masihning yuzidagi Xudoning ulug'vorligini bilish nuri.

Havoriylar 2: 38,41 Keyin Butrus ularga dedi: Tavba qilinglar va har biringiz gunohlaringiz kechirilishi uchun Iso Masih nomi bilan suvga cho'mdirilsangiz, Muqaddas Ruh in'omini olasiz.

Havoriylar 13: 12,13,37,38 Shunda o'rinbosar nima bo'lganini ko'rib, Rabbiyning ta'limotiga hayron bo'lib ishondi.

Havoriylar 22:16 Va endi nega siz xafa bo'ldingiz? O'rningdan tur, suvga cho'm va Rabbiyning ismini chaqirib, gunohlaringni yuv.

Turdi va suvga cho'mdi. -Ma'lumki, Shoul ham, Hananiya ham buni Xudo Shohligining ko'zga ko'ringan jamiyatiga qabul qilishning ajralmas sharti deb bilishgan. Rabbiyning vahiylari va vahiylari, shaxsiy konvertatsiya intensivligi uni bundan ozod qilmagan. Uning uchun, bu "qayta tug'ilishning yuvilishi" (Titus 3: 5), yangi tug'ilish, Masih bilan dafn etilgan payt edi (Rimliklarga 6: 3-4). Taxmin qilish mumkinki, u suvga cho'mish marosimini Hananiya qo'lidan olgan. Suvga cho'mish, ehtimol, Naaman tarixi mashhur bo'lgan bir yoki boshqa daryolarda o'tkazilgan bo'lardi, shuning uchun "Abana va Farpar, Damashq daryolari" suvlari (2 Shohlar 5:12) hozirdan kam bo'lmagan muqaddas qilingan. Iordaniya "gunohni sirli yuvish" uchun.

18 -oyat. - To'g'ridan -to'g'ri, A.V. qanday bo'lgan bo'lsa, A.V. ko'rish qobiliyatini darhol oldi, A.V. va T.R. u o'rnidan turdi, A.V. Tarozilar kabi (λ ε π ί δ ε ς) tarozilar yoki yunon tibbiyot yozuvchilarida tez -tez uchraydigan har qanday ingichka modda. Va suvga cho'mdi. Sankt -Pol va boshqa havoriylarning ajablanarli farqi shundaki, agar ular umuman suvga cho'mishgan bo'lsa, shubhasiz, ular Masihning o'zi tomonidan suvga cho'mgan bo'lishlari kerak edi. Bu uning "o'z vaqtida tug'ilgan" bo'lishining bir belgisidir. Va shunga qaramay, u eng asosiy havoriylardan ortda qolmadi.

O'sha paytda,
ε ὐ θ έ ω ς (hamma ōs)
Adverb
Strong 2112: darhol, tez orada, birdaniga. To'g'ridan -to'g'ri evtus so'zidan, ya'ni birdaniga yoki tez orada.

[nimadir] kabi
ὡ ς (h ōs)
Adverb
Strong's 5613: Ehtimol, qanday qilib, xostdan taqqoslash qo'shig'i, ya'ni.

tarozilar
λ ε π ί δ ε ς (lepidlar)
Ism - nominativ ayollik ko'pligi
Strong's 3013: tanadan tashlangan tarozi, pulli modda. Lepodan parcha.

yiqildi
ἀ π έ π ε σ α ν (apepesan)
Fe'l - Aorist indikativ faol - 3 -shaxs shaxs ko'pligi
Strong's 634: yiqilib tushish, yiqilish. Apo va piptodan yiqilishgacha.

dan
ἀ π ὸ (apo)
Old so'z
Strong 575: dan, uzoqdan. Birlamchi zarracha "o'chirilgan", ya'ni har xil ma'noda.

[Shoul va#8217s]
α ὐ τ ο ῦ (avtoulov)
Shaxsiy / egalik olmoshi - Erkak jinsli 3 -shaxs birlik
Strong 846: U, u, ular, ular, xuddi shunday. Au zarrachasidan uchinchi shaxs va boshqa shaxslar uchun ishlatiladigan refleksli o'zini o'zi.

ko'zlar,
ὀ φ θ α λ μ ῶ ν (oftalm ōn)
Ism - Erkak jinsli ko'plik
Strong 3788: Ko'z anjir: aql ko'z. Optanomaydan ko'z, imo -ishora bilan, majoziy ma'noda, hasad.

va
τ va#949 (te)
Birlashma
Strong 5037: Va ikkalasi ham. Ulanish yoki qo'shilishning asosiy zarrachasi ham, ham.

uning ko'rish qobiliyati tiklandi.
ἀ ν έ β λ ε ψ έ ν (aneblepsen)
Fe'l - aorist indikativ faol - 3 -shaxs birlik
Strong's 308: yuqoriga qarash uchun ko'zlarim tiklanadi. Ana va blepodan imo -ishora bilan qarash, ko'rish qobiliyatini tiklash.

U o'rnidan turdi
ἀ ν α σ τ ὰ ς (anastas)
Fe'l - aorist ishtirokchisi faol - nominativ erkaklik birlik
Strong's 450: Tirilish, o'rnatish uchun men tirilganlar orasidan tirilaman, paydo bo'laman. Ana va xistemidan turishga.

[va] suvga cho'mdi,
ἐ β α π τ ί σ θ η (ebaptist ē)
Fe'l - aorist indikativ passiv - yakka shaxs
Strong 907: Lit: Men suvga cho'maman, suvga cho'maman, lekin, ayniqsa, suvga cho'mdiraman.


Va'zni o'qing

[Ibodat] Ota, biz Rabbimiz Iso Masih, Havoriy Pavlus uchun bu buyuk insoniy guvohlik hayotini ko'rib chiqish sharafiga Senga minnatdormiz. Biz shunchalik minnatdormizki, biz bu odamni rag'batlantirgan narsalarni o'qiy olamiz va o'ylay olamiz va uni Rabbimiz Iso Masih haqidagi xushxabarni g'ayriyahudiylarga va oxir -oqibat bizga G'arbiy dunyoda etkazish vositasiga aylantiramiz. Biz bilamizki, Rabbiy, havoriyni rag'batlantiruvchi kuch va kuch Xudoning ilohiy qudrati edi. Lekin biz ham unga shunday sodiq va samarali guvoh qilganingiz uchun Senga minnatdorchilik bildiramiz. Va biz Senga hayotining doimiyligi va Iso Masihning qutqarish xizmati haqidagi guvohligining sodiqligi uchun minnatdormiz.

Va Rabbiy, biz sizdan so'raymizki, siz shu soatda biz bilan bo'lasiz va bizga Xudoning kalomidagi ta'limotdan haqiqatan ham foyda ko'rishga imkon berasiz. Muqaddas Yozuvlar orqali har birimizning ehtiyojlarimiz qondirilsin. Biz Iso va#8217 nomi bilan ibodat qilamiz. Omin.

[Xabar] Bugun kechqurun biz “Paul, Hananiya va Arabiston ” mavzusini ko'rib chiqamiz va Havoriy Pavlus hayotining keyingi bosqichida. Shunday qilib, siz Yangi Ahdingizni olib, Havoriylarning 9 -bobining 10 -oyatiga murojaat qilasiz va menga bu erda bir nechta oyatlarni o'qishga ruxsat bering. Keyin biz Galatiyaliklarga 1 -bobdagi Muqaddas Yozuvlarni o'qish uchun bir parchani ko'rib chiqamiz. Havoriylar 9 -bob, 10 -oyatdan 19 -oyatgacha.

“Damashqda Hananiya ismli bir shogird bor edi va unga Rabbiy vahiyda Hananiya dedi. U: «Mana, men shu erdaman, Hazrat. Egamiz unga dedi: "O'rningdan tur va To'g'ri deb nomlangan ko'chaga bor. Yahudoning uyidan Tars shahridan Shoul ismli odamni so'ra. Chunki u ibodat qilyapti. Hananiya kirib, uning ko'zini ko'rishi uchun unga qo'lini qo'ydi. Hananiya javob berdi: "Hazrat, men bu odamning ko'plari eshitganman, u Quddusda azizlaringizga qanchalik yomonlik qilganini. Va bu erda u oliy ruhoniylardan sizning nomingizni chaqirganlarni bog'lash huquqiga ega". Lekin Egamiz unga dedi: "Yuringlar, chunki u men uchun boshqa xalqlar, shohlar va Isroil o'g'illari oldida ismimni aytib berish uchun tanlangan idishdir. ism va#8217s uchun. Hananiya yo'lga chiqib, uyga kirdi va qo'llarini unga qo'yib dedi: - Birodarim Shoul, Rabbimiz, hatto Iso, sen yo'lda senga ko'rinib turgan bo'lsang, meni yubordi. va Muqaddas Ruhga to'la. Darhol ko'zlaridan xuddi tarozi tushdi. U darhol ko'rdi, o'rnidan turib, suvga cho'mdi. Go'sht olgach, u kuch -quvvatga ega bo'ldi. Bir necha kun Shoul Damashqda bo'lgan shogirdlari bilan edi. ”

Siz sezasiz, Lukan hisobida: "Go'sht olgach, u kuchaydi", - deb aytgandan so'ng, keyingi jumla - "Shoul Damashqda bo'lgan shogirdlari bilan bir necha kun." Va u darhol Masihni ibodatxonalarda, Xudoning O'g'li deb va'z qildi. ” Keling, Galatiyaliklarga 1 -bobga o'ting va 17 -oyatdan 15 -oyatni o'qing. Havoriy endi maktubda. Galatiyaliklarga, u aylantirilganida boshidan kechirgan ba'zi tajribalari. Va u aytayotgan xabarni ilohiy vahiy orqali olgan xabar deb aytayapti. Shunday qilib, u yahudiy dinida o'z millatidagi ko'plab tengdoshlaridan ko'proq foyda ko'rdi, deb aytgandan so'ng, 15 -oyatda shunday yozadi: "Lekin bu meni onamning qornidan ajratib, meni chaqirgan Xudoga ma'qul kelganida". Uning inoyati bilan, O'g'lini ichimda ochish uchun, men uni boshqa millatlar va boshqa xalqlar orasida va'z qilishim uchun, men darhol go'sht va qon bilan gaplashmadim: Men Quddusga mendan oldin kelgan havoriylarga ham bormaganman. Men Arabistonga bordim va yana Damashqqa qaytdim. ”. E'tibor bering, u darhol Arabistonga kirganini aytdi, lekin u Damashqqa qaytdi.

Yangi Ahd matnlarini mutlaq aniqlik bilan birlashtirish har doim ham mumkin emas, chunki Xudoning kalomida berilmagan narsalar ko'p, shuning uchun biz ba'zi munosabatlarni taxmin qilishga majburmiz. Havoriylar Kitobidagi dastlabki cherkov tarixini o'qish mumkin, va Luqo, agar u Arabistonga tashrifi haqida bilgan bo'lsa, Havoriylar kitobida bu haqda hech narsa demaganligi ko'rinib turibdi. Biz Arabistonga qilgan tashrifini Havoriylar kitobi vazirligi hisobiga qaerga qo'yishimiz kerak, degan savolga javob berishdan manfaatdor bo'lardik. Endi u turli joylarga qo'yilgan va biz bu haqda gaplashamiz. Lekin siz ko'rib turganingizdek, uni 19 -oyatning o'rtasiga qo'yish kerak, “Va biz go'shtni olganimizda, u kuchliroq edi. Damashqda bo'lgan shogirdlari bilan. ” Yoki keyingi oyatdan oldin bu oyatdan keyin qo'yish mumkin. U Arabistonga kirib, Damashqqa qaytdi, - dedi u Galatiyaliklarda va darhol ibodatxonalarda Masih haqida va'z qildi. Va aslida, boshqalar oyatlar orasida uni qo'ydi 22 va 23. Shunday qilib, bu ikki narsa Pol hayotida sodir bo'lgan voqealar, biz ’ ularning tartibini faqat aniq emas. Yaxshiyamki, bu kontent bilan bog'liq bo'lgan narsani anglatmaydi.

O'tgan hafta, biz Havoriy Pavlusning hayoti va xizmatiga nazar tashlaganimizda, biz uning imonini o'zgartirishni ko'rib chiqdik. Va bugun kechqurun biz u erdan ketishni xohlaymiz. Havoriylar tirilgan Masihning faoliyati kitobi deb nomlangan. Endi buning sababi shundaki, Havoriylar kitobida bizda Rabbiyning xizmatkorlari orqali qilgan faoliyati bor, garchi u o'zi tirilgan bo'lsa va hozir Otaning o'ng tomonida o'tirsa. Havoriylar kitobining muallifi Luqo bunga obuna bo'lganga o'xshaydi, chunki u o'z kitobining birinchi oyatida shunday deydi: "Men, Teofil, Iso qilgan va o'rgatgan hamma narsalar haqida oldingi risolani yozdim." ” Demak, Luqo Xushxabari, u nazarda tutgan ish bu kitobda, u Iso qila boshlagan va o'rgatgan narsalarni beradi. Havoriylar kitobining qolgan qismidan kelib chiqadigan xulosa shuki, bu Iso davom ettirgan va o'rgatgan, davom ettirgan va o'rgatgan, albatta, chunki u o'liklardan tirilgan.

Havoriy Pavlusning o'zgarishi, Havoriylar kitobida bayon etilgan hikoyaning eng yuqori nuqtalaridan biridir. Aslida, bu cherkov tarixidagi qizil harfli kunlardan biri. Bilasizmi, ba'zida siz taqvimga ega bo'lasiz va taqvimda siz turli kunlarni ko'rasiz, keyin birdaniga Kolumbning tug'ilgan kuni, Pasxa, Rojdestvo yoki maxsus tug'ilgan kunlar kabi qizil rangda ro'yxatga olinadigan kun bo'ladi. Siz Robert E. Li va Stounuoll Jeksonni bu narsalarda topa olmaysiz, lekin men bu kunlarning tagini chizishni yaxshi ko'raman, shuning uchun Stonewall Jekson tug'ilganida yoki Robert E. Li edi, lekin bu mening janubiy narsalarga bo'lgan nuqtai nazarim. Lekin baribir, bu cherkovda qizil maktub kuni, Havoriy Pavlusning konvertatsiyasi edi. Ehtimol, Iso Masihning xochidan boshqa hech qanday voqea, ehtimol, Pavlusning imon keltirishi kabi, xristianlik tarixi uchun hal qiluvchi ahamiyatga ega bo'lmagan. Va biz, ayniqsa, G'arbiy dunyoda yashaydiganlar bundan minnatdor bo'lishimiz kerak, chunki bizda mavjud bo'lgan xristianlik - bu Xudo tomonidan G'ayriyahudiylarga havoriy etib tayinlangan Havoriy Pavlus qo'lidan paydo bo'lgan xristianlik. Bu uning xizmat doirasi, G'ayriyahudiylar dunyosi edi. Shunday qilib, u Evropaga kelganida, va biz, asosan, AQShda o'z nasroniyligimizni Evropadan olganmiz, biz Rabbimiz Xudoning aralashuvi bilan, Havoriy Pavlus, Damashq yo'lida sodir bo'lgan voqeadan qarzdormiz. u hozir osmonda tirilib ulug'langan nosiralik Iso bilan yuzma -yuz keltirildi.

Pavlus ham buni shunday tushunadi, chunki bir necha yil o'tgach, Timo'tiyga yozgan maktubida u shunday deydi: "Ammo men rahm -shafqat qildim, shunda menda birinchi bo'lib Iso Masih oxirzamon uchun namuna uchun barcha sabr -toqatni namoyon qilishi mumkin edi". unga abadiy hayotga ishoning. ” Shunday qilib, u o'zini Xudoning rahm -shafqat namunasi sifatida ko'radi. Va tasodifan, u Xudoning rahm -shafqat namunasi ekanini aytganda, bu modelga amal qiladigan boshqalar bo'lishini kutadi. Biz biror narsa naqsh deb aytganimizda, boshqalar ham xuddi shunday yo'l tutishini kutamiz yoki shunday yo'l tutishi mumkin. Shunday qilib, havoriy Xudoning sabr -toqatining namunasidir. Va siz va men, tirilgan Masih bilan uchrashganimizda, Havoriy Pavlusga o'xshash tajribaga ega bo'lishimiz mumkin. Biz u bilan Damashq yo'lida uchrashmaymiz. Bu Xudoning tarixiy dasturini ishlab chiqishda muhim nuqta edi, lekin biz havoriy ko'rganimizdek, Rabbimiz Iso bilan ham uchrashishimiz mumkin edi. Xo'sh, sizda shunday uchrashuv bo'lganmi? Haqiqatan ham, tirilgan Rabbiy bilan munosabatlar nima ekanligini bilasizmi? U namunadir, biz esa naqsh va#8217 qadamlariga amal qilishimiz kerak.

Xo'sh, endi biz Polni ilk nasroniy tajribasida kuzatamiz va bu yangi mavjudotning izlarini ajoyib tarzda o'rganadi. Misol uchun, maqtov, aslida ibodat belgi kabi ko'rinadi. “Bu ibodat qilyapti. ” Bir zumda biz bu haqda ko'proq aytamiz. U Muqaddas Ruhga to'lgan. Bu ’ lar ma'lum bir vazifa uchun kuch bilan tugadi. Bu ham muhim qadam. U suvga cho'mdi, bu yana bir muhim qadam. Hamma imonlilar xushxabarni qabul qilish uchun kelganliklari uchun suvga cho'mishlari kerak. U boshqa imonlilar bilan aloqada. U ular bilan uchrashadi. U Damashqda bo'lgan shogirdlari bilan edi va ular birinchi kunlarda kundan -kunga uchrashishardi, hatto har kuni Rabbiyning kechki ovqatini kuzatardilar. U guvoh. U Rabbimiz Iso Masih haqida va'z qila boshlaydi va aniq aytganda u Xudoning O'g'lidir.

Men faqat cherkov kotibi Grey xonimga ko'rsatgandim, bu xatni men bugun kechqurun kelganimda o'qiganman, chunki bu Alabamadagi birovning maktubidir. Va Tom va Emili Alabamadan bo'lgani uchun va men Alabamada birinchi toza havo bilan nafas olganimdan beri men ham alabamalikman. Va bu xonimning maktubidir va u shunday dedi: “Tasvir vazirligi ishi uchun katta rahmat. Siz menga bir yildan ko'proq vaqt davomida yordam berdingiz. Doktor Jonson orqali Otamiz menga Muqaddas Bitikning ko'p joylari haqida o'z fikrlarimni bildirishga yordam berdi. Xudo meni vasvasaga solgan holda, Kalvinist cherkovidan Muqaddas Kitob asosli cherkovga va'z qilinganlarning hammasi guvoh bo'lgan cherkovga ko'chirdi (lekin men hali guvoh bo'lishimiz kerak bo'lgan xabarni eshitmaganman.) ” Bu qiziq emas ? Men guvoh bo'lishimiz kerak bo'lgan xabarni hali eshitmaganman. ”

Xo'sh, havoriy aniq guvohdir. U Iso Masih Xudoning O'g'li ekaniga guvohdir. He also communes now, we learn that from Galatians. He went out into Arabia, and there evidently he had special commune with the Lord God. We’ll say something about that later on. And finally, characteristic of a new creation in Christ is the fact that we must suffer. And so here in Christian 9, verse 23 we read, “And after that many days were fulfilled, the Jews took counsel to kill him.” And verse 29, ” And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.” So when we become a Christian we can expect to have a few difficulties. That’s perfectly normal, because as we’ve said so often the Lord Jesus said, “The servant shall not be above his master.”

Before we look at this passage, I’d like to just call to your attention several things that we may have lost in the study of the conversion of Paul that have to do with the significance of the Damascus Road experience. The conversion is important, and it’s so important that in the Book of Acts it’s described three times. I mentioned that last week. But what did it signify? Of course, there are many things that it signified, and we spoke about some of them last week, but I want to just mention briefly three other things that the conversion of Paul signified.

First of all, it signified that Paul had actually seen the supreme revelation of God, for Jesus Christ is the supreme revelation of God. In 2 Corinthians chapter 4, verse 6 he will later on say that in the face of Jesus Christ one may see the glory of God. The Damascus Road experience must have had a great deal to do with that. In John 1:18, John the Apostle wrote, “No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.” Well, the Damascus Road meant for Paul that Paul beheld the supreme revelation of God that made all of nature’s wonders pale. Abraham’s sacrifice was a marvelous experience in Genesis 15 when that smoking furnace and the fire came down between the pieces of the sacrifice and Abram was not invited to follow in token of the unconditional covenant. Moses seeing the miracle of the burning bush which was not consumed must have been a marvelous experience for him. And to hear the words of revelation that came, “I am who I am.” That was marvelous, too. But no one of those men had any more marvelous experience than the Apostle Paul who met the Lord Jesus on the Damascus Road. He could say, “I have seen the revelation of God, the glorified Messiah.”

Well, would you know the Lord? Would you like to know him? Well, study our Lord. Study our Lord as he is found it the word of God. This lady who wrote became a Bible teacher in that church that she was talking about, and she’s been teaching the Epistle to the Romans. And in the course of her teaching, she talks about the following of the tape ministry here at the chapel. And near the end she has something which just warmed my heart. I want to see her. She not only says, “I love you Dr. Johnson,” that’s not really the point, but this is what she said. She said, “You’re right Dr. Johnson, if people would read the Scripture and think,” and she has that underlined, “and think, we would all believe the same things.” That’s really nice, because that really is, I think, true. If we read the Scriptures and if we thought, under the guidance of the Holy Spirit, we would come to a conviction that the word of God teaches one line of truth. Well, if you want to understand our Lord, read and study as he is found in the word of God.

Now, a second thing that the experience meant for Paul is that he beheld the real nature of the war against the religion of Jesus. In other words, on the Damascus Road he learned the true warfare that is going on, all the time, and had been going on ever since the Garden of Eden. One can read the Old Testament and notice the warfare between Satan and heaven, and coming on into the New Testament one can read the same kind of story of the warfare between Satan and his henchmen and heaven. And one can also learn a great deal about those who belong to each one of these armies, those who belong to the armies of the Lord, and those who belong to the armies of Satan. And sometimes we’re inclined to think those who belong to the armies of the Lord are those who profess Christianity and those who stand in pulpits and those who say that they are the administers of the truth of Jehovah or the truth of Jesus Christ. But the apostle learned on the Damascus Road that it’s not as simple as that. He learned that he, who was the dispenser of religious things for all of his lifetime to that point, was actually in the wrong army. He actually learned that the army of the Lord is the gathering of the people around the person and the work of the Lord Jesus Christ, and that those who are not gathered around him and his work are not in his army, but are in the wrong army and are actually attacking the army of the Lord. So he learned the true nature of the war against the truth as it is in Christ.

In chapter 26 he says that he understood before this time that it was his responsibility to war against the faith as it is in Christ. Listen to what he says, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.” “I verily thought with myself, that I ought to do many things contrary to him.” So he was very earnest and very sincere, and very sincerely wrong. He learned a great deal on the Damascus Road about that. He learned that every blow that he struck against the Christians was a blow that lacerated the Messiah that he was supposed to be supporting by his activities. In other words, his religion brought him into collision with God, and that is true so often. Religion, contrary to the word of God brings us into collision with the God of the Scriptures. Again, how important it is to follow the teaching of the word of God.

Now, one third thing, he saw the inadequacy of his own religious life. Jesus said, “Paul why are you kicking against the goads?” So evidently he had had some second thoughts about things up to this point. And he now knew something of the meaning of these goads. And he awoke to the fact that the Lord God had purchased him in his work on the cross and also that he had predestinated him in his life and ministry to be his servant, to suffer for him, and to preach the gospel to the Gentiles. That was an amazing turn around for the apostle.

Now, coming to our passage here in verse 10 through verse 19, two men in two different bedrooms have complimentary visions. The apostle is staying in the house of one Judas, and there is Ananias in his own house. And Paul receives a vision in his bedroom, and Ananias receives a vision in his bedroom, but they compliment one another. So the Lord said to Ananias, “Ananias.”

Now the conversation that Ananias had with the Lord is far different from the seven hours of conversation that Oral Roberts claims that he’s just had with the Lord Jesus. I don’t know whether you know this or not, but Roberts contended a couple of years ago that he had seen a nine hundred foot vision of the Lord and sent out a letter and received six million dollars in response. Well in today’s Christianity Today that came to me, he’s now sending out letters that he had a seven hour talk with the Lord. And this talk is continuing, and in this particular letter that he is sending out he is saying that the Lord has told him that all of those who receive the letter, I didn’t receive the letter [Laughter], all that receive the letter are to give two hundred and forty dollars to the tower that he has built in Tulsa, but which has not been fitted out so it cannot be operating. He says also that the Lord has given him assurance of a cure for cancer along a different line from that followed up to this point. But the Lord is very merciful and gracious because if you cannot pay the two hundred and forty dollars immediately, it will be all right to pay twenty dollars a month for the next year.

Now, the kind of talk that the apostle had with the Lord and the kind of talk that Ananias had with the Lord is quite a bit different. You notice the collection plate’s not mentioned at all. But Ananias heard in a vision the Lord saying to him, “Ananias.” And he said, “Behold, I’m here Lord.” And the Lord said, “Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth.” And Saul has seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight. You don’t read too much about Ananias. He’s a very obscure kind of person, but how useful he was to the Lord God. You know, we don’t have to be great to be useful to the Lord. Look back in Christian history. Look at Wesley’s conversion. An anonymous person, reading the introduction to Luther’s commentary on the Epistle to the Romans and the great Wesleyan evangelist felt his heart strangely warmed. Or to take Augustine, Augustine heard a little child saying, “Take up and read. Take up and read.” Tale lege. Tale lege. He didn’t understand exactly what it meant, but he opened up the Scriptures and turned to chapter 13 of the Epistle to the Romans and read a text there that had tremendous influence on him, and through Augustine influence on Luther and Calvin and others.

Moody was brought to the knowledge of the Lord, so he said, through a Sunday School teacher. Very few people know of the Sunday School teacher’s name. We only know because it was in relatively modern times, and so we know his name, but that’s all we know about him. And then Charles Haddon Spurgeon, he traces his conversion to the fact that he was in a snow storm one night and went into a little chapel, and there heard a working man preach. He wasn’t even ordained, like Paul and the apostles. He wasn’t ordained, but it was through that message that he came to the knowledge of the Lord, just a simple service seems so insignificant.

And here is a man named Ananias. So far as we know he was not an apostle. He was not a deacon. He was not an elder. We don’t know anything much about him. The Lord’s not dependent on human ordination. From Saul to Calvin, Calvin was not ordained either by the way, to Bunyan, to Moody, H.A. Ironside in more modern times. All of these individuals didn’t have empty hands laid on their empty heads, as someone has called ordination. [Laughter] They were just servants of the Lord. But did you notice that the way in which he is to be sure that he has his right man is that the Lord said, “For behold he prayeth.”

That, to me, is a very interesting comment. It’s almost the hallmark of genuine conversion. The person who prays. It isn’t so much what we say, the witnessing that we do, the words that we put together in ordinary conversation. But it’s the fact that the apostle now is really praying. In fact, it’s almost as if the way it’s put here, “Behold he prayeth,” it’s almost as if there’s a suggestion that he never prayed before. But here is a man who was a Jewish man. He prayed regularly. He prayed three times a day, and if he was a Pharisee, usually that lasted about three hours. So here is a man who often prayed nine hours a day, but for the first time he’s really praying, because he’s now in contact with the true God. He doesn’t say, “Behold he singeth songs. Behold he listeneth to taped music. Behold he is observing the mass. Or Behold he is playing the organ. Or Behold is singing in the choir with three other fellows who are with him on the row.” Nothing like that, but “Behold he prayeth.” I think that’s very meaningful, too. What about the prayer life? Is that really part of our daily life? Is there a time when we get down on our knees by ourselves and have some personal words with the Lord? That’s very important. That’s like reading the Bible. It’s the exercise of the things that we learn from the study of Scripture. The insight that you obtain from the word of God comes from the study of the word, and then usually from the prayer over the word. In fact, there’s no better way to pray than to get down on your knees and open up the Bible on your bed or chair or wherever you like to pray, and read and pray as you read, asking God to unfold those things that are found in the word of God to you.

It implies that it’s almost remarkable for a man like this to pray. Notice the way it’s put. Behold, look he’s praying. Not he prays, but look he’s praying. It’s a miracle of grace for a proud for a proud Pharisee to plead like a penitent publican. Someone might say, well he was always a righteous man. No, no he was not. He was a self-righteous man. There is a whole lot of difference between a self-righteous man and a righteous man. One might say of so many people today, “He’s a Christian because he was baptized.” Or he’s a Christian because his parents were Christian and he was taught by his parents. But he prays. It also suggests that his prayer is answered to. “Behold he prayeth,” he’s really praying and the Lord’s hearing his prayers, too. So I suggest to you, try it, you’ll find it very useful and rewarding to pray, and God will accept your prayers when you come to him through Jesus Christ.

Well, let’s notice the things that are said to him. So he comes to Ananias, well Ananias has a little difficult first. He said, “Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name.” How did he know that? Had he found those letters from the high priest to those in Damascus? Christians have a way of finding out things. So evidently he had come to know that. And the Lord answered Ananias and said, ” Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.” That’s an expression it means “to carry my name.” And it’s to bear my name in shame, or whatever it might entail. It’s the same word that was used of our Lord carrying his cross. And so it’s almost as if the Apostle Paul is an individual in whom you will see visibly the carrying of the cross of the Lord Jesus Christ. You know, later on he says, “he bears in his body the dying of the Lord Jesus.” Maybe that’s the anticipation of that.

And he says “Before the Gentiles.” In chapter 28 in verse 21 he says, “Before all men.” “Before the Gentiles,” not everybody without exception, but all kinds of men, Gentiles, kings, and Jews as well, but Gentiles preeminently in the life of the Apostle Paul. This was his life’s goal, and right from the beginning he is pointed that way. Now, when he comes in the house he says, ” I will shew him how great things he must suffer for my name’s sake.” And Ananias went his way and entered into the house of Judas, evidently they knew each other, and putting his hands on him he said, “Brother Saul.” Now, that’s an interesting statement.

Somebody in the congregation about two weeks asked, indirectly, me to explain why Ananias baptized the Paul, and why it is said that when he was baptized his sins were forgiven. So I’m going to explain it. But I look out over the audience and see, of course, that they are not here tonight, so all of you will have to be prepared to tell them. So when Merle and Roberta, for they are the ones that asked me, indirectly through another friend who said, “Be sure and explain that when you get there.” You explain it to them, and you can look smug too, when you explain it to them.

But over in chapter 22, in verse 16 Paul tells us something else that happened. He says that God has given him this understanding of what he was to do. And verse 16 of chapter 22, we read, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” “Arise, be baptized, and way away thy sins, calling on the name of the Lord.” This text is a text that has often been used by those who believe that we cannot have the forgiveness of sins unless we are baptized in water. Now, if this text were translated perfectly in the Authorized Version, that might be the case, but, it’s not necessarily the correct translation. In the first place the comma after sins should be eliminated in the Authorized Version. It says, “And now why tarriest thou? arise, and be baptized, and wash away thy sins.” If you have an Authorized Version eliminate the comma and add the little word “by.” Now, this is perfectly true to the Greek text, because the Greek text here is participial and refers to the means by which the other is accomplished. And so, “Arise, and be baptized, and wash away thy sins by calling on the name of the Lord.” So it is the calling on the name of the Lord that is the means by which the sins are washed away. “Arise, and be baptized, and wash away thy sins by calling on the name of the Lord.”

Now, over in Romans chapter 10, there is another text in which that same verb “calling on the name of the Lord,” is found. And I want to read it, because it bears on the interpretation of Acts 22:16. “For whosoever shall call upon the name of the Lord shall be saved,” Paul says. Now, he is the one who was given the message, “Arise, get yourself baptized, and get your sins washed away,” these are middle voices to be rendered that way, “and get your sins washed away by calling on the name of the Lord.” And later on, the apostle, writing the Epistle to the Romans says, “For whosoever shall call upon the name of the Lord shall be saved.” We’re not saved by baptism. Baptism is the testimony to our salvation. We’re saved by calling on the name of the Lord, which is simply we are saved by faith in the finished work of the Lord Jesus Christ.

Incidentally, you’ll notice that before he was baptized how did Ananias address him? What did he say? Brother Saul, did you notice that? Brother Saul, “Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.” So the work of salvation had begun in the apostle, “Brother Saul.” And he was baptized, and then he met with the disciples.

Now I’d like to ask you to turn with me to Galatians chapter 1, as we conclude our study tonight. We talked about where Galatians chapter 1, verse 15 through verse 17 may be placed. This is Paul’s conversion according to the epistles. I thought that one night I would like to give a message on Paul’s conversion according to the epistles. But I don’t think that’s really necessary. This is one of the texts, there are five or six in which he makes reference to what happened on the Damascus Road in his letters. But this is one of the larger comments, and he says, as he was telling the Galatians how he had profited in the Jews’ religion above his equals in his own nation. He says, “But when it pleased God, who separated me from my mother’s womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me but I went into Arabia, and returned again unto Damascus.”

Now, the apostle says in effect that he came to Damascus with the officers from the city of Jerusalem with horses and with servants, so he entered, as he looked and saw Damascus as he was drawing near to Damascus he looked like a prince that was coming with his horses and his servants, and he leaves the city of Damascus after this experience like Jacob with a staff in his hand. But we don’t judge by the outward, because the Apostle Paul now carries within him Augustine, Luther, Calvin, Knox, Whitefield, and all of the other great servants of the Lord who would be blessed through the ministry of this marvelous man. As someone has said, “He left Jerusalem with Moses and the Psalms in his knapsack. But he returned with Romans, 1 Corinthians and the rest of his epistles in his heart.”

Now, when he went into Arabia, we don’t know exactly what he did. Some of the church fathers said he went out there flaming with zeal to preach the gospel. Well, it’s possible that he did. Others say that he went out in order to be alone. It’s a difficult thing, because it may be one or the other. In fact, it’s possible that he did both. But we do note that he says in verse 16, “Immediately I conferred not with flesh and blood.” In other words, for Paul the fundamental source of his think gin was not what other people said. That’s strange. That’s hard for people to understand. That’s particularly hard for yond preachers to understand, because they tend to think that the way you come to know God is through four years of high school, four years of college, three years of seminary, advanced studies elsewhere, and then you will come to understand the Lord God. He said, “Immediately I conferred not with flesh and blood.” God is the source of Paul’s theology, not his culture, not his college, not his books. It’s God who made him what he was.

And you’ll notice, too, that communion precedes the conquest of the Gentiles that would take place through him. It’s like Moses who had those three periods in his life. And how important it was for Moses to get on the backside of the desert for forty years. In my notes here, I have a reference to some Bible teacher who said something about Moses. I’m not sure I can even find it on the spur of the moment. But it’s a statement to the effect that God can do certain things with an individual who is willing to let himself be moved by the Lord God. And the first forty years is an illustration of what God cannot do with a man who thinks he doesn’t need God. But then the forty years that Moses spent in the desert, Moses learned about God. And then coming back and having forty years of ministry we learn what a man can do when he is submissive to the Lord God.

Now, it says here that he had been given his gospel by revelation and he went into Arabia. And I say, did he got to preach or was it for personal intimate study of Jesus Christ in the Old Testament. F.B Myer has a little chapter on this and he says that the apostle, “Graduated backwards from Moses to Abraham.” And what he means by that is here is a man who thought that Moses and Moses’ writings were the important things in the word of God, but by getting off in the desert and listening to the Lord God as he taught him through the Spirit, he comes to understand that God’s dealings with Abraham are more significant than his dealings with Moses. Because it’s through Abraham that the principles of grace are most fully unfolded.

In the Abrahamic covenant, in that unconditional covenant, and the fact that he was justified by faith, and the fact that he was given the promises by which the remainder of the Bible is structured. And the Mosaic Law, while it consumes a large part of the Old Testament, was ultimately designed to be simply an illustration of what would transpire by virtue of the Abrahamic covenant, and also to prepare us and others morally for the reception of the gracious promises of the Abrahamic covenant by showing us what sinners we are. So he did graduate from Moses to Abraham, backwards. And when he came back to Damascus we read, “Straightway he preached Christ in the synagogues, that he is the Son of God.” And if you read on down in the passage it says that his hearers were amazed and confounded, because the apostle evidently had learned to put things together in the word of God. He had learned to read the New Testament in the light of the Old Testament.

And so I’d like to challenge you. It’s so important that you confer not with flesh and blood, but make it a habit to get off by yourself, and to study the word of God under the guidance of the Holy Spirit. Be taught by the Lord God, and then perhaps he will have some usefulness for you like he had for Ananias, that will really count in the light of eternity. Let’s bow in a word of prayer.

[Prayer] Father, we are so thankful to Thee for the life of the Apostle Paul and the things that we can learn from his experiences. And Lord, we would not leave the contemplation of these things without the request that we too may learn what it is to truly pray, to truly feed upon the word of God, and to grow in the knowledge of the word of God. Oh God, give us greater illumination and understanding of the Scripture, and make us, if it should please Thee, useful servants of the great triune God. How grateful we are that Thou didst interrupt our lives one day…


The Disciple Ananias

V ery little is known of the disciple of Jesus who became the vital key in Paul’s life (formerly known as Saul) immediately after his conversion on the Damascus Road ( Acts 9:1-9 ). Ananias was his name and Ananias was given revelation keys to impart into Paul’s life, as well as to bring healing of his sight after three days of blindness. He is only mentioned in two small portions of Scripture ( Acts 9:10-19 & Acts 22:12-16 ) yet his ministry impacted the greatest Apostle since Jesus!

But what we do know of Ananias makes for very interesting reading and meditation:

He was a disciple of Jesus. A “disciple” is “one who follows both the teacher and the teaching” ( Bullinger’s ). He put into practice in his daily life what he had been taught

He knew the voice of the Lord clear enough to answer Him when He spoke

God trusted him enough to obey what God had asked of him, so that He (God) could give his name to Paul and tell him that Ananias was coming to speak into his life

Ananias had natural, human re-actions like the rest of us. He was somewhat nervous and hesitant to obey when he heard it was Paul he was meant to go and speak to. God had to reassure him

God was able to trust Ananias with revelation knowledge on other people, i.e. Paul

In spite of it being Paul, Ananias was obedient to God’s voice and followed the guidance of the Lord to Judas’ house

Ananias chose to believe the voice of the Lord more than his own natural knowledge and negative reasonings about Paul

he called him “Brother Paul,”even though no human being had told him Paul was now a born-again believer!

Ananias’ obedience to God’s voice enabled God to set-up a divine appointment with Paul. That divine appointment led to Paul impacting millions of lives from that point on

Ananias knew to pray for Paul’s healing of blindness, and to see him filled with the Holy Spirit

Ananias baptized Paul in water as well at that time

Ananias was a devout man “devout” meaning “reverence for God which shows itself in actions, practical piety of every kind, the energy of piety in the life (a piety that governs the soul), reverence well and rightly directed” ( Bullinger’s ). “Piety” is “to act as in the fear of God.”

Ananias had a good testimony (report). That means “to witness, be a witness bear witness, testify . . . to be well testified of, have good witness borne in favour of” ( Bullinger’s )

Acts 22:12. Ananias’ committed life enabled others to see the genuineness of his confession of faith in Jesus. He practiced what he preached! He walked the talk, more than he talked the talk!

Ananias had a true prophetic gifting. He prophesied the “prophetic foundation” of Paul’s life, future and ministry very accurately

Ananias told Paul he was God’s witness to all men of what he had seen and heard. A “witness” is “one who remembers, i.e. one who has information or knowledge of a thing, and can therefore give information concerning, bring to light or confirm anything” ( Bullinger’s ). Paul would bear witness to the personal revelation he received directly from Jesus, as well as the prophetic words he received (heard) from Ananias

THE SAME PRINCIPLES APPLY TO US TODAY

T he prophetic principles and keys that Ananias gave to Paul in Acts 22:14-15 are exactly the same principles that we all need to take heed to and apply in our own lives today.

Nima ular?

KNOW that we are chosen of God!

KNOW God’s will for our life!

SEE the Just One (Jesus)

we see Him with the eye of faith.

HEAR the voice of His mouth!

BE HIS (Jesus’) WITNESS TO ALL OF WHAT WE HAVE SEEN AND HEARD!

Without these same principles in our lives, our effectiveness as a born-again, Holy Spirit-filled believer will be very limited. It is this personal revelation and prophetic input into our lives that makes us over-comers and achievers in the Kingdom of God today. If we do not know, see and hear the above, we will not know where to focus our attention, and will struggle in our endeavours to fulfil the will and call of God for our lives.

Let us learn from the example of Ananias. Let us be a person that God can rely on to give our name to others and tell them we are coming with a message for them. To be in that category we have to be obedient to whatever the Lord tells us, no matter what our mind or reasoning tries to tell us.

Will you be an Ananias for Jesus today?

"The Gospel Faith Messenger" Ministry. PO Box 57, Paraparaumu 5254, New Zealand. Email This email address is being protected from spambots. Uni ko'rish uchun sizga JavaScript yoqilgan bo'lishi kerak.


Chapel of Ananias, Damascus (must see)

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Chapel of Ananias on Map

Walking Tours in Damascus, Syria

The east end of Old Damascus is home to numerous tourist attractions, including the historic Kisan Gate, the Greek Catholic Patriarchal Cathedral, the Orthodox Armenian Church and its old houses. We invite you to take the next walking tour to discover this fabulous area in Old Damascus!

Tour Duration: 1 Hour(s)
Travel Distance: 1.2 Km or 0.7 Miles

Damascus is the capital and currently the largest city of Syria, commonly referred to by the locals as “ash-Sham” and nicknamed “the City of Jasmine.” Today the city represents a blend of modern and ancient architecture, in which the latter is very carefully preserved and respected. Follow this orientation walk to explore some of the key historic sights of centuries-old Damascus.

Tour Duration: 3 Hour(s)
Travel Distance: 4.3 Km or 2.7 Miles

Central Old Damascus is a wonderful area to discover Syria’s rich culture and history. A walk down its mysterious old streets will take you into the city’s past. Follow this self-guided tour to discover the center of Old Damascus!

Tour Duration: 1 Hour(s)
Travel Distance: 1.0 Km or 0.6 Miles

Damascus is home to numerous cultural venues, including the outstanding Maktab Amber Museum, the Museum of Arts and Popular Traditions, the historic Shukri al-Quwatli House, Madrassa az-Zahariyya and the informative Nordin Old Hospital Museum. Take the following tour to visit the most fascinating cultural venues in Damascus!

Tour Duration: 1 Hour(s)
Travel Distance: 1.1 Km or 0.7 Miles

Being one of the oldest continually inhabited cities in the world, Damascus has a lot of places to explore. In its center you will find fascinating museums, ancient holy places, a public park and many other amazing attractions. The following tour will help you discover the central part of Damascus.

Tour Duration: 1 Hour(s)
Travel Distance: 1.9 Km or 1.2 Miles

Old Damascus is a fabulous area where you will find a number of amazing attractions. The prominent Umayyad Mosque is a Damascene jewel and part of a fascinating area. Follow the next tour to discover the best attractions in the Umayyad Mosque area!


Paul in the Bible

Paul the Apostle, commonly known as Saint Paul, was an eventual follower of Jesus (though not one of the Twelve Apostles) who professed the gospel of Christ to the first-century world.

Paul is commonly regarded as one of the most influential figures of the Apostolic Age. He founded several churches in Asia Minor and Europe. He took advantage of his standing as both a Jew and a Roman citizen to counsel to both Jewish and Roman audiences.

According to records in the New Testament and before his conversion, Paul was committed to persecuting the early followers of Jesus in the region of Jerusalem. In the account of the Acts of the Apostles (often indicated simply as Acts), Paul was traveling on the road from Jerusalem to Damascus with the purpose to "arrest them and bring them back to Jerusalem" when the resurrected Jesus appeared to him in a great light. He was struck blind, but after three days his sight was renewed by Ananias of Damascus and Paul began to preach that Jesus of Nazareth is the Jewish Messiah and the Son of God. Approximately half of the book of Acts deals with Paul's life and works.

Life of Paul in the Bible

Paul's birthplace was not the land Christ walked but the Hellenistic city of Tarsus, the chief city of the Roman province of Cilicia. Tarsus, modern-day Tersous in southeastern Turkey, has never been systematically excavated to first-century levels, so extensive archaeological data are lacking. Literary sources confirm that Paul's native city was a hotbed of Roman imperial activity and Hellenistic culture. Yet his writings show no conscious imitation, and scarcely any significant influence, of the pagan leading lights of the era. Instead, as Paul himself suggests, he was a Jew in terms of his circumcision, Benjaminite lineage, Hebrew ancestry, and Pharisaic training.

Paul, in the New Testament known by his Hebrew name Saul until Acts 13:9, was apparently educated from boyhood in Jerusalem, not Tarsus. It is not clear whether his family moved to Jerusalem (where both Greek and Jewish schooling was offered) while he was young, or whether Paul was simply sent there for his education. He studied under the ranking rabbi of the era, Gamaliel. His exegesis of the Old Testament bears testimony to his rabbinic training. Paul was at least trilingual. His letters attest to an excellent command of Greek, while life and studies in Palestine presuppose knowledge of Hebrew and Aramaic. Facility in Latin cannot be ruled out. His writings show an intimate knowledge of the Greek Old Testament, though there is no reason to suppose that he was ignorant of or unskilled in Hebrew.

Paul's Theology

At the center of Paul's theology is God. Several doxological statements capture Paul's majestic vision. God's wisdom and knowledge transcend human ken he is infinitely wise and all-knowing all things are "from him and through him and to him". "To him be the glory forever" might well be the best summary of Paul's theology yet suggested.

"By the command of the eternal God", the gospel of Jesus Christ is made known "so that all nations might believe and obey him". God comforts the afflicted and raises the dead. He is faithful his "solid foundation stands firm". He grants believers his own Spirit as a downpayment of greater glory in the coming age. The "living God who made heaven and earth and sea and all that is in them" is, quite simply, "the King, eternal, immortal, invisible, the only God". Or again, he is "the blessed and only Ruler, the King of kings and Lord of Lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see". No wonder Paul, like his master Jesus before him, lays such great stresses on hearing, obeying, and proclaiming the Lord God.

Discover the most popular Bible Verses attributed to Paul and about Paul’s life from this collection of scripture quotes!


What did Ananias do in the Bible?

For three days he was blind, and did not eat or drink anything. In Damascus there was a disciple named Ananias. The Lord called to him in a vision, "Ananias!" "Yes, Lord," he answered. The Lord told him, "Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying.

Subsequently, question is, what role did Ananias play in Saul's? Then there is Ananias who played a rol dan keyin conversion ning Saul who later became the Apostle Paul. However, the Lord reassured Ananias bu Saul had been chosen as an apostle to the nations. Ananias went and laid his hand on Saul, prayed for him and his sight was restored.

Just so, who is Ananias in Acts 23?

Ananias son of Nebedeus (or Nedebeus) was a high priest who, according to the Havoriylar of the Apostles, presided during the trials of the apostle Paul at Jerusalem (Acts 23:2) and Caesarea (Havoriylar 24:1).

How long did Paul stay with Ananias?

He arose and was baptized into the Christian faith. Saul ate, regained his strength, and stayed with the Damascus disciples three days.


The Lesson of Ananias

I was thinking this morning about one of my favorite passages of Scripture. While the story is well known, the part of it that appeals to me is often just passed over. It is in Acts 9 and involves just two people, the disciple Ananias and Saul. Saul, notorious for persecuting Christians, has departed Jerusalem after obtaining a letter granting him authority to arrest any Christians he can find in Damascus. He is to bring these believers to Jerusalem for trial before the puppet court of the Sanhedrin. But lo and behold, while on the road to Damascus he has a dramatic, life-changing conversion experience. Out of a shining light Jesus calls to him and said “Saul, why are you persecuting me?” Saul is struck blind. Jesus commands Saul to go to Damascus and wait to be told what he must do. He is led to the city by those who are traveling with him and he waits for three days and nights without any food or water. What these days are like we can only imagine. They must be filled with pain, remorse and repentance. They must be filled with great confusion and despair.

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As Saul sits and waits, the scene fades momentarily and now we are introduced to Ananias (not to be confused with Ananias the High Priest or Ananias husband of Sapphira who lied to the Holy Spirit) who is called “a disciple at Damascus.” The Lord appears to Ananias in a vision and tells him “Arise and go to the street called Straight and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying. And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight.” God tells this disciple to run an errand on His behalf.

I have always loved Ananias’ response. Somehow he forgets his place and attempts to give God a bit of a newsflash. I can just picture Him stammering a bit as he takes it upon himself to remind God of just who this Saul guy is. I like to think that he began the sentence with uncertainty and confusion, and perhaps with with the words “Ummm…God….?” He says “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. And here he has authority from the chief priests to bind all who call on Your name.” Ananias had not only heard of how Saul had been systematically destroying the church in Jerusalem, hunting down men and women and turning them over to the authorities, but also knew that he was on the march to Damascus, ready to destroy that church as well. Paul’s hatred for Christ and His followers was common knowledge. We can well imagine that Ananias and the other believers were terrified as they awaited Saul and his cohort, for they knew their lives might be lost for the sake of Christ. They must have awaited his arrival at the city with great dread. And now here God asks Ananias to go and confront the ringleader of the persecutors. Ananias takes the opportunity to remind God of Saul’s credentials. After all, he has done “harm to Your saints in Jerusalem” and is now ready to “bind all who call on Your name” in Damascus.

Ananias showed weakness here. He did not have unwavering trust in God. As a matter of fact, he reminds me of me! I suspect I would have said the same thing to God just in case He had somehow forgotten a little detail. After all, this Saul guy was dangerous! Didn’t God know that? I’ve often wondered if missionaries don’t react in the same way when they feel their hearts stirred for a particular nation or people. “Um…God…don’t you know that that country is closed to missionaries? Don’t you know that your people are persecuted in that nation? Don’t you know what could happen to me, to my family, if I go there? God?”

God knew all about Saul. He tells Ananias “Go, for he is a chosen vessel of mine to bear My name before Gentiles, kings and the children of Israel. For I will show him how many things he must suffer for My sake.” God knew exactly who Saul was and gave Ananias the assurance that He was still in control. As a matter of fact, providence dictated that He would use this man to do incredible things for His kingdom. Saul, the chief of sinners, the persecutor of the church, was God’s chosen means of bringing the gospel to great and small, Jew and Gentile alike.

Ananias is obedient. He appears before Saul and has the great honor of laying his hands on this broken man in the name of the Holy Spirit. At that moment Saul’s blindness is ended. As a symbol of the end of his spiritual blindness he is baptized, probably by the hand of Ananias himself. Biz o'qiymizki, “Soul Damashqda shogirdlari bilan bir necha kun o'tkazdi. ” O'sha paytda Shoul biz bilmaydigan talaba yoki o'qituvchi bo'lganmi? Balki u Hananiyaning oyoqlari oldida o'tirgan va o'rgangan. Injil bizga aytmaydi.

Bu vaqtda Hananiya hikoyadan o'chadi va biz u haqida boshqa eshitmaymiz. Havoriylar dramasida uning roli kichik, ammo ahamiyatli. Biz Xudoning ovozini eshitib, ikkilanib qolgan odamni ko'ramiz, lekin u ikkilanib turishiga qaramay, sodiq va itoatkor edi. Avvaliga u Xudoni to'g'rilashim kerak deb o'ylagan bo'lsa -da, oxir -oqibat o'zini va hayotini Xudoga topshirdi. Keyin Xudo havoriylarning eng nufuzli kishilarining karerasini boshlash uchun o'z maqsadlarini amalga oshirish uchun bu odamni ishlatdi. Hananiya va#8217 kichik itoatkorlik saltanati uchun katta hosil olib keldi.

Va bu men hayotimga tatbiq qilgan Hananiyaning darsidir. Xudoning Kalomiga asoslanadigan kichik itoatkorlik harakatlari, hatto ular aqlga zid bo'lib tuyulsa ham, hatto oddiy ko'rinadigan narsaga qarshi chiqayotganday tuyulsa ham, katta ahamiyatga ega bo'lishi mumkin. Bizning nuqtai nazarimiz juda kichik, juda cheklangan. Xudoning dunyoqarashi keng va butun tarixni bir qarashda o'z ichiga oladi. Biz Uni adashtirmasligiga ishonib, Unga, Uning So'ziga, Uning ovoziga tayanishimiz kerak.


Bayram

Pravoslav katolik

Bu kun, barcha azizlarning yakshanbasidan keyingi dushanba va avliyolar bayrami Butrus va Pol 9dan keyin davom etadigan Havoriylarning ro'zasi tugaydi. Cherkov oldingi kecha tunda hushyor bo'lishni va bayram ertalab ilohiy liturgiyaga borishni tavsiya qiladi. Sharqiy pravoslav cherkovida majburiy kunlar yo'q 10.

Rim -katolik

Azizlar Butrus va Pol bayrami - Rim -katolik cherkovi uchun muqaddas kun. Bu bir paytlar ikki barobar, kattaroq va birinchi darajali ziyofat sifatida baholangan bo'lsa -da, bugungi kunda u tantanali maqomga ko'tarilgan. Muqaddas majburiyat kuni bo'lishiga qaramay, episkoplarning konferentsiyalari majburiyatni bostirishi mumkin, masalan, AQSh va Kanada misolida.


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