In the New Testament , chapters 14–17 of the Gospel of John are known as the Farewell Discourse given by Jesus to eleven of his disciples immediately after the conclusion of the Last Supper in Jerusalem , the night before his crucifixion .
72-582: The discourse is generally seen as having distinct components. First, Jesus tells the disciples that he will be going away to the Father , and that he will send the Holy Spirit to guide the disciples. Jesus bestows peace on the disciples and commands them to love one another . The expression of the unity of love between Jesus and his Father, in the Spirit, as it applies to his disciples in the love of Christ ,
144-410: A "provisional ending" just to that part of the discourse and not an ending to the entire discourse. Fernando Segovia has argued that the discourse originally consisted of just chapter 14, and the other chapters were added later, but Gary M. Burge opposes that argument given the overall theological and literary unity of the work and that the discourse has much in common with the gospel as a whole, e.g.
216-621: A conclusion, and that the next three chapters have been inserted into the text later. This argument considers the Farewell Discourse not to be authentic, and postulates that it was constructed after the death of Jesus. Similarly, Stephen Harris has questioned the authenticity of the discourse because it appears only in the Gospel of John, and not in the Synoptic gospels . However, scholars such as Herman Ridderbos see John 14:30–31 as
288-902: A hymn of praise Isa 42:14 , Isa 49:14–15 or Isa 66:12–13 . In the New Testament , the Christian concept of God the Father may be seen as a continuation of the Jewish concept, but with specific additions and changes, which over time made the Christian concept become even more distinct by the start of the Middle Ages . The conformity to the Old Testament concepts is shown in Matthew 4:10 and Luke 4:8 where in response to temptation Jesus quotes Deuteronomy 6:13 and states: "It
360-554: A larger unit, most of chapter 13 may be viewed as a preparation for the farewell, and the farewell prayer in chapter 17 as its conclusion. The discourse is preceded by 13:31–38 (just after Judas leaves the last supper), in which Jesus gives the remaining eleven disciples the New Commandment to "love one another" and predicts Peter's denial of knowing him during his upcoming crucifixion. The discourse may be separated into four components: However, this four part structure
432-531: A place" for them in his Father's house and that they know that the way there is through him. "I am the way, and the truth, and the life: no one cometh unto the Father, but by me" (14:6) identifies Jesus as the only path to the Father, which then formed part of the teachings in the early Christian community (see Acts 4:12 ) Jesus then asserts his unity with the Father in John 14:7-9: The statement in John 14:11 "I am in
504-532: A slave, but a son, and if a son, then an heir through God. In Christianity the concept of God as the Father of Jesus is distinct from the concept of God as the creator and Father of all people, as indicated in the Apostles' Creed . The profession in the creed begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within
576-461: A thousand years, no attempt was made to portray God the Father in human form, because early Christians believed that the words of Exodus 33:20 "Thou canst not see my face: for there shall no man see Me and live" and of the Gospel of John 1:18: "No man hath seen God at any time" were meant to apply not only to the Father, but to all attempts at the depiction of the Father. Typically only a small part of
648-638: A title given to God in Christianity . In mainstream trinitarian Christianity , God the Father is regarded as the first Person of the Trinity , followed by the second person, Jesus Christ the Son , and the third person, God the Holy Spirit . Since the second century, Christian creeds included affirmation of belief in "God the Father ( Almighty )", primarily in his capacity as "Father and creator of
720-531: Is a key theme in the discourse, manifested by several reiterations of the New Commandment : "love one another as I have loved you". The next part of the discourse contains the allegory of the True Vine which positions Jesus as the vine (the source of life for the world) and the disciples as the branches, building on the pattern of discipleship in the gospels. The Vine again emphasizes the love among
792-430: Is addressed as the Father, in part because of his active interest in human affairs on the earth, in the way that a father would take an interest in his children who are dependent on him and as a father, he will respond to humanity, his children, acting in their best interests. Many believe they can communicate with God and come closer to him through prayer – a key element of achieving communion with God. In general,
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#1732772905110864-468: Is not subject to universal agreement among scholars, and at times, the third part is assumed to start at beginning of chapter 16 of John. Some scholars use a three part structure in which chapters 15 and 16 form one unit. The statement "these things I have spoken to you" occurs several times throughout the discourse, and emphasizes that the words of farewell spoken by Jesus are not to be forgotten. The statement "while I am still with you" then also underscores
936-454: Is written, you shall worship the Lord your God, and him only shall you serve." 1 Corinthians 8:6 shows the distinct Christian teaching about the agency of Christ by first stating: "there is one God, the Father, of whom are all things, and we unto him" and immediately continuing with "and one Lord, Jesus Christ, through whom are all things, and we through him." This passage clearly acknowledges
1008-581: The Absolute Oneness of God, and totally separates him from other beings (whether humans, angel or any other holy figure), and rejects any form of dualism or Trinitarianism. Chapter 112 of the Quran states: Say, ˹O Prophet,˺ “He is God—One ˹and Indivisible˺; God—the Sustainer ˹needed by all˺. He has never had offspring, nor was He born. And there is none comparable to Him.” In Judaism, the use of
1080-570: The Eastern Church (known to have come from a later date) began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect. By the end of the first century, Clement of Rome had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, 1 Clement 19.2 stating: "let us look steadfastly to
1152-459: The Hebrew Bible , Isaiah 63:16 (JP) reads: "For You are our father, for Abraham did not know us, neither did Israel recognize us; You, O [YHWH], are our father; our redeemer of old is your name." To God, according to Judaism, is attributed the fatherly role of protector. He is titled the Father of the poor, of the orphan and the widow, their guarantor of justice. He is also titled the Father of
1224-456: The Kaddish ). According to Ariela Pelaia, in a prayer of Rosh Hashanah , Areshet Sfateinu, an ambivalent attitude toward God is demonstrated, due to his role as a father and as a king. Free translation of the relevant sentence may be: "today every creature is judged, either as sons or as slaves. If as sons, forgive us like a father forgives his son. If as slaves, we wait, hoping for good, until
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1368-443: The "Father" title is generally a metaphor , referring to the role as Life-giver and Law-giver, and is one of many titles by which Jews speak of and to God. The Jewish concept of God is that God is non-corporeal, transcendent and immanent, the ultimate source of love, and a metaphorical "Father". The Aramaic term for father ( Hebrew : אבא , abba ) appears in traditional Jewish liturgy and Jewish prayers to God (e.g. in
1440-652: The 14th century the illustrated Naples Bible had a depiction of God the Father in the Burning bush . By the 15th century, the Rohan Book of Hours included depictions of God the Father in human form or anthropomorphic imagery. Though the depiction remains rare and often controversial in Eastern Orthodox art, by the time of the Renaissance artistic representations of God the Father were freely used in
1512-547: The Farewell Discourse are John 14:20 as Jesus addresses the disciples: "I am in my Father, and you in me, and I in you" and in John 17:22 as he prays to the Father: "I have given them the glory that you gave me, that they may be one as we are one." A number of Christian groups and communities reject the doctrine of a co-equal Trinity, and generally teach that God the Father is supreme, but nontrinitarian Christian groups differ somewhat from one another in their views regarding God
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#17327729051101584-444: The Father about their relationship, thus indirectly reiterating that to the disciples. Then reflecting the nature of their relationship, Jesus asks the Father to glorify him as he has glorified the Father, as he had in his earthly ministry – referring to the theme of eternal life , stating in John 17:3 : The Farewell Prayer consists of the following five petitions: The last two petitions are for unity, as characterized by: with
1656-741: The Father and Christ the Son. In Mormonism , including its largest denomination the Church of Jesus Christ of Latter-day Saints (LDS Church), the most prominent conception of "the Godhead" is as a divine council of three distinct beings: the Father (who is also referred to as Elohim ), the Son Jesus (who is identified with Jehovah of the Old Testament), and the Holy Spirit . The Father and Son are considered to have perfected, physical bodies, while
1728-526: The Father and Creator of the universe". Around AD 213 in Adversus Praxeas ( chapter 3 ) Tertullian is believed to have provided a formal representation of the concept of the Trinity , i.e. that God exists as one "substance" but three 'Persons': The Father, the Son and the Holy Spirit, and with God the Father being the Head. Tertullian also discussed how the Holy Spirit proceeds from the Father and
1800-405: The Father and by praying to him reiterates his total dependence on the Father. The prayer begins with Jesus' petition for his glorification by the Father, given that completion of his work and continues to an intercession for the success of the works of his disciples and the community of his followers. A key theme of the prayer is the glorification of the Father. In the first part Jesus talks with
1872-557: The Father highlights the importance of the distinct yet unified natures of Jesus and the Father, building to the unity of Father and Son in the Trinity. The paternal view of God as the Father extends beyond Jesus to his disciples, and the entire Church, as reflected in the petitions Jesus submitted to the Father for his followers at the end of the Farewell Discourse , the night before his crucifixion . Instances of this in
1944-572: The Father in early Christianity was based on two key ideas: first the shared identity of the Yahweh of the Old Testament and the God of Jesus in the New Testament , and then the self-distinction and yet the unity between Jesus and his Father. An example of the unity of Son and Father is Matthew 11:27 : "No one knows the Son except the Father and no one knows the Father except the Son", asserting
2016-409: The Father is greater than the Son in all things, and that the Holy Spirit is not equal to the Father, and is not an actual person, but is God's "power" or "character" in action. They refer to God the Father as " Yahweh ". The Yahweh Assemblies and other Sacred Name groups generally teach that Christ the Son was God's first and prime creation, and was used to create everything else. They believe that
2088-443: The Father is not pantheistic in that he is not viewed as identical to the universe or a vague notion that persists in it, but exists fully outside of creation, as its creator. He is viewed as a loving and caring God, a Heavenly Father who is active both in the world and in people's lives. He created all things visible and invisible in love and wisdom, and created man for his own sake. The emergence of Trinitarian theology of God
2160-484: The Father is not a separate God from God the Son (of whom Jesus is the incarnation ) and the Holy Spirit , the other hypostases of the Christian Godhead . In Eastern Orthodox theology , God the Father is the arche or principium ("beginning"), the "source" or "origin" of both the Son and the Holy Spirit, and is considered the eternal source of the Godhead. The Father is the one who eternally begets
2232-560: The Father". Although the term "Father" implies masculine characteristics , God is usually defined as having the form of a spirit without any human biological gender, e.g. the Catechism of the Catholic Church No. 239 specifically states that " God is neither man nor woman: he is God ". Although God is never directly addressed as "Mother", at times motherly attributes may be interpreted in Old Testament references such as
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2304-433: The Father, and the Father in me" further asserts the special relationship of Jesus and the father. The statement in John 14:26: "the Holy Spirit, whom the Father will send in my name" is within the framework of the "sending relationships" in John's gospel. In John 9:4 (and also 14:24 ) Jesus refers to the father as "him that sent me", and in John 20:21 states "as the Father hath sent me, even so send I you" where he sends
2376-586: The Holy Spirit has a body of spirit. LDS Church members believe God the Father presides over both the Son and Holy Spirit, where God the Father is greater than both, but they are one in the sense that they have a unity of purpose. Most denominations in the Latter Day Saint movement also believe God (often referred to as Heavenly Father) has at least one spouse referred to as Heavenly Mother , and together they are called Heavenly Parents . The Assemblies of Yahweh are nontrinitarian , believing that
2448-539: The Holy Spirit. Jesus also assures the disciples of the love of the Father for them, again drawing parallels: After these statements, Jesus begins a series of prayers for the disciples. John 17:1–26 is generally known as the Farewell Prayer or the High Priestly Prayer . It is by far the longest prayer of Jesus in any of the gospels. While the earlier parts of the discourse are addressed to
2520-588: The Jewish teachings on the uniqueness of God, yet also states the role of Jesus as an agent in creation. Over time, the Christian doctrine began to fully diverge from Judaism through the teachings of the Church Fathers in the second century and by the fourth century belief in the Trinity was formalized. According to Mary Rose D'Angelo and James Barr, the Aramaic term Abba was in the early times of
2592-583: The Logos had an essential role in creation and redemption, and is the Messiah, they believe that only the Father is without beginning. They say that the Son was the Father's only direct creation, before all ages. While both Persons are highly honored, taught, and preached, in their interpretations of John 17:3 and John 14:28 , God the Father is emphasized in Jehovah's Witness meetings and services more than Christ
2664-461: The Logos is God's Only-begotten Son, and that the Holy Spirit is God's active force (projected energy). They believe that the Father and the Son are united in divine purpose, administration, legislation , and man's salvation , but are not one being and are not equal in power. While the Witnesses acknowledge Jesus’ pre-existence, perfection, and unique "Sonship" from God the Father, and believe that
2736-559: The Messiah, whom they call " Yahshua " or " Yeshua " or " Yehoshua ", died for man's sins, and is to be honored as the Anointed Lord, but that God the Father (Yahweh) is the True God that all "true worshippers" ultimately serve and worship. They teach that the Father is the only eternal one. In Jehovah's Witness theology, only God the Father ( Jehovah ) is the one true almighty God, even over his Son Jesus Christ. They teach that
2808-480: The New Testament neither markedly a term of endearment , nor a formal word; but the word normally used by sons and daughters, throughout their lives, in the family context. According to Marianne Thompson , in the Old Testament , God is called "Father" with a unique sense of familiarity. In addition to the sense in which God is "Father" to all men because he created the world (and in that sense "fathered"
2880-437: The Son, and the Father through the Son eternally breathes the Holy Spirit. As a member of the Trinity, God the Father is one with, co-equal to, co-eternal, and consubstantial with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated: all alike are uncreated and omnipotent. Because of this, the Trinity is beyond reason and can only be known by revelation. The Trinitarian concept of God
2952-514: The Son, as they teach that the Father is greater than the Son. Oneness Pentecostalism teaches that God is a singular spirit who is one person, not three divine persons, individuals or minds. God the Father is the title of the supreme creator. The titles of the Son and Holy Spirit are merely titles reflecting the different personal manifestations of the One True God the Father in the universe. Although similarities exist among religions,
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3024-500: The Son. While the expression "from the Father through the Son" is also found among them. The Nicene Creed , which dates to 325, states that the Son (Jesus Christ) is "born of the Father before all ages", indicating that their divine Father-Son relationship is seen as not tied to an event within time or human history. To Trinitarian Christians (which include Roman Catholics , Eastern Orthodox , Oriental Orthodox , Anglicans , and most but not all Protestant denominations ), God
3096-1064: The Western Church. Bible (American Standard) Look for Bible (American Standard) on one of Misplaced Pages's sister projects : [REDACTED] Wiktionary (dictionary) [REDACTED] Wikibooks (textbooks) [REDACTED] Wikiquote (quotations) [REDACTED] Wikisource (library) [REDACTED] Wikiversity (learning resources) [REDACTED] Commons (media) [REDACTED] Wikivoyage (travel guide) [REDACTED] Wikinews (news source) [REDACTED] Wikidata (linked database) [REDACTED] Wikispecies (species directory) Misplaced Pages does not have an article with this exact name. Please search for Bible (American Standard) in Misplaced Pages to check for alternative titles or spellings. You need to log in or create an account and be autoconfirmed to create new articles. Alternatively, you can use
3168-521: The body of Father would be represented, usually the hand, or sometimes the face, but rarely the whole person, and in many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted. In the early medieval period God was often represented by Christ as the Logos , which continued to be very common even after the separate figure of God the Father appeared. Western art eventually required some way to illustrate
3240-415: The brethren are reminded of this again: "Marvel not, brethren, if the world hateth you". Drawing parallels again, Jesus states in John 15:23 : But Jesus comforts the disciples by assuring them that he will send the "Spirit of Truth" to bear his witness: And Jesus adds that unless he departs the Holy Spirit will not arrive, and indicates that the continuation of his work in the world will be carried out by
3312-554: The common language and the shared concepts about God and his title Father among the Abrahamic religions is quite limited, and each religion has very specific belief structures and religious nomenclature with respect to the subject. While a religious teacher in one faith may be able to explain the concepts to his own audience with ease, significant barriers remain in communicating those concepts across religious boundaries. Greco-Roman pagans believed in an original triad . Over time,
3384-428: The community and builds on the pattern of discipleship in the gospels. In the beginning Jesus states: "I am the true vine", leading to the use of the term The Vine to refer to this teaching. The disciples are then referred to as the branches that depend on the vine: The passages in John 15:9–10 then draw parallels between the relationship between Jesus and the disciples with that of The Father and Jesus: Later in
3456-748: The creator as "He" and "Father". This is because the Granth is written in north Indian Indo-Aryan languages (mixture of Punjabi and dialects of Hindi) which have no neutral gender. Since the Granth says that the God is indescribable, God has no gender according to Sikhism. God in the Sikh scriptures has been referred to by several names, picked from Indian and Semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of his supremacy, are thakur , prabhu , svami , sah , patsah , sahib , sain (Lord, Master). For about
3528-554: The creed. Since the second century, creeds in the Western Church have included affirmation of belief in "God the Father (Almighty)", the primary reference being to "God in his capacity as Father and creator of the universe". This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus the Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace". Creeds in
3600-429: The disciples, but Jesus then warns the disciples of upcoming persecutions: "If the world hates you, remember that they hated me before you". "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world." John 16:33 In the final part of the discourse ( John 17:1-26 ) Jesus prays for his followers. This is the longest prayer of Jesus in any of
3672-417: The disciples, this final part addresses the Father, as Jesus turns his eyes to heaven and prays. The prayer takes place at a unique time in the ministry of Jesus , at the end of his final instructions to his followers, and at the start of his Passion. Once the prayer has ended, the events of Jesus' Passion unfold rather quickly. In the prayer, for one last time Jesus gives an account of his earthly ministry to
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#17327729051103744-555: The disciples. In John 15:26 Jesus also sends the Spirit: "whom I will send unto you from the Father, [even] the Spirit of truth... shall bear witness of me" In John's gospel, the Father is never sent; he is "the sender" of both Jesus and the Holy Spirit. The Spirit is never the sender, but is sent by the Father and Jesus (however, see Filioque controversy) . The bestowing of peace by Jesus in 14:27 specifically contrasts it with "worldly peace" by stating: Koestenberger argues that this
3816-477: The discourse, this pattern is repeated in John 17:18 in which Jesus "sends the disciples to the world", just as the Father had sent him to the world. This pattern of discipleship reemphasizes the Good Shepherd teachings in John 10:1–21 in which one "lays down his life" in obedience. And Jesus now refers to his disciples as friends: This component of the discourse again ends in 15:17 by reiterating
3888-428: The eternal relationship of Father and Son, through Jesus Christ. Christians call themselves adopted children of God: But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!” So you are no longer
3960-478: The final petition being for the eternal unity of Jesus with his followers. The references to "thy name" in John 17:6 and John 17:26 emphasize the importance of the name of God in Christianity , which in Christian teachings (e.g. by Cyril of Alexandria ) has been seen as a representation of the entire system of "divine truth" revealed to the faithful "that believe on his name" as in John 1:12 . The Jesus Seminar has argued that verses John 14:30–31 represent
4032-487: The gospels, and is known as the Farewell Prayer or the High Priestly Prayer . The key themes of the prayer are the glorification of the Father and petitions for the unity of the disciples through love. Jesus prays to the Father that his followers "may all be one as we are one" and that "the love with which you love me may be in them, and I in them". Although chapters 13 to 17 of John may be viewed as
4104-482: The importance of love: "These things I command you, that ye may love one another." In John 15:18–16:33 Jesus prepares his disciples for conflict and hatred by the world, reminding them he had also faced adversity: Warning the disciples of coming persecutions he says: This again draws parallels between Jesus and his disciples, as had been drawn earlier in the discourse. In the First Epistle of John ( 3:13 )
4176-528: The importance of the final instructions given. This discourse is rich with Christological content, e.g. it reiterates the Pre-existence of Christ in John 17:5 when Jesus refers to the glory which he had with the Father "before the world was". The three components here are: At the start of this part Jesus tells the disciples that he will go to the Father, causing them to be nervous about his departure. Yet he assures them that he will "go to prepare
4248-419: The king, as the teacher and helper over the judge of Israel. According to Alon Goshen-Gottstein, in the Old Testament "Father" is generally a metaphor ; it is not a proper name for God but rather one of many titles by which Jews speak of and to God. According to Mark Sameth, references to God the Father convulsing in labor, giving birth, and suckling (Deuteronomy 32:13, 18) hint to a priestly belief, noted in
4320-524: The mutual knowledge of Father and Son. The concept of fatherhood of God does appear in the Old Testament, but is not a major theme. While the view of God as the Father is used in the Old Testament, it only became a focus in the New Testament, as Jesus frequently referred to it. This is manifested in the Lord's Prayer which combines the earthly needs of daily bread with the reciprocal concept of forgiveness. And Jesus' emphasis on his special relationship with
4392-557: The names and gods of the triad were changed—except for Jupiter , which means "Father Jove" and comes from Proto-Italic Djous Patēr , from Djous (“day, sky”) + Patēr (“father”), from Proto-Indo-European Dyḗws (literally “the bright one”), root nomen agentis from Dyew - (“to be bright, day sky”), and Ph₂tḗr (“father”). A syncretic sect created by Hong Xiuquan , founder of the Taiping Heavenly Kingdom , that mixed Protestantism and Chinese folk religion ,
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#17327729051104464-849: The objective of this sect was to overthrow the Manchus and restore power to the Han . God consisted of a triad made up of Shangdi (the Supreme Emperor in ancient Chinese worship), Christ as the eldest son and Hong as the youngest son. In Hinduism , Bhagavan Krishna in the Bhagavad Gita , chapter 9, verse 17, stated: "I am the Father of this world, the Mother, the Dispenser and the Grandfather", one commentator adding: "God being
4536-624: The presence of the Father, so through successive representations a set of artistic styles for the depiction of the Father in human form gradually emerged around the tenth century AD. By the twelfth century depictions of a figure of God the Father, essentially based on the Ancient of Days in the Book of Daniel had started to appear in French manuscripts and in stained glass church windows in England. In
4608-523: The sixteenth and nineteenth centuries by Guillaume Postel and Michelangelo Lanci respectively, that “God the Father” is a dual-gendered deity. In Christianity fatherhood is taken in a more literal and substantive sense, and is explicit about the need for the Son as a means of accessing the Father, making for a more metaphysical rather than metaphorical interpretation. There is a deep sense in which Christians believe that they are made participants in
4680-632: The source of the universe and the beings in it, He is held as the Father, the Mother and the Grandfather". A genderless Brahman is also considered the creator and Life-giver, and the Shakta goddess is viewed as the divine mother and life-bearer. Unlike in Judaism, the term "father" is not formally applied to God by Muslims, and the Christian notion of the Trinity is rejected in Islam. Even though traditional Islamic teaching does not formally prohibit using
4752-482: The term "Father" in reference to God, it does not propagate or encourage it. There are some narratives of the Islamic prophet Muhammad in which he compares the mercy of God toward his worshipers to that of a mother to her infant child. Islamic teaching rejects the Christian father-son relationship of God and Jesus , and states that Jesus is a prophet of God, not the Son of God. Islamic theology strictly reiterates
4824-459: The themes of Jesus' death and resurrection and his care for his own. In 2004, Scott Kellum published a detailed analysis of the literary unity of the entire Farewell Discourse and stated that it shows that it was written by a single author, and that its structure and placement within the Gospel of John is consistent with the rest of that gospel. God the Father God the Father is
4896-411: The title Father (capitalized) signifies God's role as the life-giver, the authority , and powerful protector, often viewed as immense, omnipotent , omniscient , omnipresent with infinite power and charity that goes beyond human understanding. For instance, after completing his monumental work Summa Theologica , Catholic St. Thomas Aquinas concluded that he had not yet begun to understand "God
4968-462: The universe". Christians take the concept of God as the father of Jesus Christ metaphysically further than the concept of God as the creator and father of all people, as indicated in the Apostles' Creed where the expression of belief in the "Father almighty, creator of heaven and earth" is immediately, but separately followed by in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood. In much of modern Christianity, God
5040-468: The verdict, your holy majesty." Another famous prayer emphasizing this dichotomy is called Avinu Malkeinu , which means "Our Father Our King" in Hebrew. Usually the entire congregation will sing the last verse of this prayer in unison, which says: "Our Father, our King, answer us as though we have no deed to plead our cause, save us with mercy and loving-kindness." The Guru Granth consistently refers to
5112-555: The world), the same God is also uniquely the law-giver to his chosen people . He maintains a special, covenantal father–child relationship with the people, giving them the Shabbat , stewardship of his prophecies , and a unique heritage in the things of God, calling Israel 'my son' because he delivered the descendants of Jacob out of slavery in Egypt according to his covenants and oaths to their fathers, Abraham , Isaac and Jacob . In
5184-527: Was likely to contrast the "Heavenly peace" of Jesus with attempts at worldly peace at the time such as the Pax Romana instituted by Emperor Augustus . The use of the word peace ( eirene in Greek) is rare in John's Gospel, and apart from one other case in the Farewell Discourse ( 16:33 ), it is only used by the resurrected Jesus in John 20:19–26 . This part is a meditation on Jesus as the source of life for
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