Murid yang Yesus kasihi: Perbedaan antara revisi

 

 

== Catatan Alkitab ==

* Yohanes 13:23-25: ''Seorang di antara murid Yesus, yaitu '''murid yang dikasihi-Nya''', bersandar dekat kepada-Nya, di sebelah kanan-Nya'' (yaitu pada [[Perjamuan Malam Terakhir]]) ''Kepada '''murid itu''' Simon Petrus memberi isyarat dan berkata: "Tanyalah siapa yang dimaksudkan-Nya!" '''Murid yang duduk dekat Yesus itu''' berpaling dan berkata kepada-Nya: "Tuhan, siapakah itu?"''<ref>{{Alkitab|Yohanes 13:23-25}}</ref>

* Yohanes 21:1-25: Dalam [[Yohanes 21]], pasal terakhir [[Injil Yohanes]], "murid yang dikasihi adalah salah satu dari tujuh penangkap ikan yang menyaksikan [[Yesus memberikan hasil tangkapan 153 ekor ikan|mukjizat penangkapan 153 ekor ikan]] ({{Alkitab|Yohanes 21:1-25}}).<ref>James D. G. Dunn and John William Rogerson, ''Eerdmans Commentary on the Bible'', Wm. B. Eerdmans Publishing, 2003, p. 1210, {{ISBN|0-8028-3711-5}}.</ref>

* Yohanes 21:20-23: Juga dalam pasal terakhir ini, setelah Yesus menyiratkan ''bagaimana Petrus akan mati dan memuliakan Allah'', ''Petrus berpaling'' dan ''melihat bahwa '''murid yang dikasihi Yesus''' sedang mengikuti mereka, yaitu '''murid yang pada waktu mereka sedang makan bersama duduk dekat Yesus''' dan yang berkata: "Tuhan, siapakah dia yang akan menyerahkan Engkau?" Ketika Petrus melihat murid itu, ia berkata kepada Yesus: "Tuhan, apakah yang akan terjadi dengan dia ini?" Jawab Yesus: "Jikalau Aku menghendaki, supaya ia tinggal hidup sampai Aku datang, itu bukan urusanmu. Tetapi engkau: ikutlah Aku." Maka tersebarlah kabar di antara saudara-saudara itu, bahwa murid itu tidak akan mati. Tetapi Yesus tidak mengatakan kepada Petrus, bahwa murid itu tidak akan mati, melainkan: "Jikalau Aku menghendaki supaya ia tinggal hidup sampai Aku datang, itu bukan urusanmu."''<ref>{{Alkitab|Yohanes 21:20-23}}</ref>

 

=== Rasul Yohanes ===

 

 

 

 

 

 

 

 

 

{{quote|Now Jesus loved Martha and her sister and Lazarus.<ref>W.R.F. Browning, ''A Dictionary of the Bible'', Oxford University Press, 1996, p. 207.</ref>}}

 

{{quote|Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.}}

 

Frederick Baltz <ref>Baltz, Frederick. ''The Mystery of the Beloved Disciple: New Evidence, Complete Answer.'' Infinity Publishing, 2011. {{ISBN|978-0-7414-6205-3}}</ref> asserts that the Lazarus identification, the evidence suggesting that the Beloved Disciple was a priest, and the ancient John tradition are all correct. Baltz says the family of the children of Boethus, known from [[Josephus]] and rabbinic literature, is the same family we meet in the 11th chapter of the Gospel: Lazarus, Martha, and Mary of Bethany. This is a beloved family, according to {{Bibleref2|John|11:5}}. The historical Lazarus was Eleazar son of Boethus, who was once Israel’s high priest, and from a clan that produced several high priests. The Gospel’s author, John, was not a member of the Twelve, but the son of Martha (Sukkah 52b). He closely matches the description given by Bishop Polycrates in his letter, a sacrificing priest who wore the petalon (i.e., emblem of the high priest). This John "the Elder" was a follower of Jesus referred to by [[Papias of Hierapolis]], and an eyewitness to his ministry. He was the right age to have lived until the time of [[Trajan]] (according to Irenaeus). Baltz says John is probably the disciple ον ηγαπα ο Ιησους, and Eleazar is the disciple ον εφιλει ο Ιησους in the Gospel.

 

Another school of thought has proposed that the Beloved Disciple in the Gospel of John really was originally [[Mary Magdalene]]. To make this claim and maintain consistency with scripture, the theory is suggested that Mary's separate existence in the two common scenes with the Beloved Disciple{{Bibleref2c|Jn|19:25-27}}{{Bibleref2c-nb|Jn|20:1-11}} were later modifications, hastily done to authorize the gospel in the late 2nd century. Both scenes are claimed to have inconsistencies both internally and in reference to the synoptic Gospels, possibly coming from rough editing to make Mary Magdalene and the Beloved Disciple appear as different persons.<ref name="brown" />

 

In the ''[[Gospel of Mary]]'', part of the [[New Testament apocrypha]] — specifically the [[Gnostic gospels]] uncovered at [[Nag Hammadi]] — a certain Mary who is commonly identified as Mary Magdalene is constantly referred to as being loved by Jesus more than the others.<ref>King, Karen L. Why All the Controversy? Mary in the Gospel of Mary. "Which Mary? The Marys of Early Christian Tradition" p. 74. F. Stanley Jones, ed. Brill, 2003</ref> In the [[Gospel of Philip]], another Gnostic Nag Hammadi text, the same is specifically said about Mary Magdalene.<ref>See http://www.gnosis.org/naghamm/gop.html</ref>

 

 

Brian J. Capper argues that the Beloved Disciple was a priestly member of a quasimonastic, mystical, and ascetic Jewish aristocracy, located on Jerusalem's prestigious southwest hill, who had hosted Jesus' last supper in that location,<ref>'With the Oldest Monks...' Light from Essene History on the Career of the Beloved Disciple?, Journal of Theological Studies 49 (1998) pp. 1–55</ref> citing the scholar D.E.H. Whiteley, who deduced that the Beloved Disciple was the host at the last supper.<ref>D.E.H. Whiteley, 'Was John written by a Sadducee?, Aufstieg und Niedergang der Römischen Welt II.25.3 (ed. H. Temporini and W. Haase, Berlin: De Gruyter, 1995), pp. 2481–2505, this quotation from p. 2494</ref> Capper suggests, to explain the largely distinctive designation of the Beloved Disciple as one loved by Jesus, that the language of 'love' was particularly related to Jewish groups which revealed the distinctive social characteristics of 'virtuoso religion' in ascetic communities.<ref>Brian J. Capper, ‘Jesus, Virtuoso Religion and Community of Goods.’ In Bruce Longenecker and Kelly Liebengood, eds., Engaging Economics: New Testament Scenarios and Early Christian Interpretation, Grand Rapids: Eerdmans, 2009, pp. 60–80.</ref> The British scholar [[Richard Bauckham]]<ref name="Bauckham, Richard 2008">Bauckham, Richard. ''Jesus and the Eyewitnesses: The Gospels As Eyewitness Testimony''. Grand Rapids: Eerdmans, 2008. {{ISBN|978-0-8028-3162-0}}</ref> reaches the similar conclusion that the beloved disciple, who also authored the gospel attributed to John, was probably a literally sophisticated member of the (surprisingly extensive) high priestly family clan.

Gerd Theissen and Annette Merz suggest the testimony may have come from a lesser known disciple, perhaps from Jerusalem.<ref name="TM1998 2">Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.</ref>

 

 

 

 

 

 

== Referensi ==

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[[Kategori:Injil Yohanes]]