يقول يسوع فى انجيل يوحنا الاصحاح 16
” خرجت من عند الاب واتيت الى العالم ” جملة خرجت من عند الاب لها معنى لاهوتى عميق
الله هو الوجود الكلى المطلق فهو محور كل الوجود لذا فهو غنى عن الحركة والزمن
خروج الابن من ابيه لها دلالة قوية بوحدة الجوهر والذات والخروج لداعى التجسد
يقول الاب متى المسكين ” هو تعبير لاهوتى يفيد وحدة الجوهر والذات ذلك بداعى التجسد وبدون التجد لا دخول ولا خروج فى اللاهوت فالله غنى عن الحركة والزمن فهو محور كل الوجود بل هو الوجود الكلى المطلق هذا الوجود الكلى المطلق صار محدودا فى شكل الجسد وظل غير محدود فى الجسد وخارج الجسد خرج من عند الاب لاننا ” رايناه بعيوننا ” بدون الاب مع انه بالحق والجوهر والايمان لم يغادر الاب لحظة واحدة ولا طرفة عين فالاب والابن واحد مطلق لا ينقسم ولا ينفصل الى الهين فهما ذات واحدة فى شخصين متحدين الاب فى الابن والابن فى الاب بل هما الواحد الكامل فى ابوته وبنوته الابن تجسد فرئى وحده مع انه قائم دائم فى ابيه ” [1]
وهذا ما اكده اللاهوتين الشرقيين منهم والغربيين فى ان خروج الابن من الاب دلالة قوية عن وحدة جوهرهم وارسالية الابن الحامل لجوهر ابيه متجسدا وخارجا منه كمستعلن له
يقول وليم مكدونالد
Here the Lord repeated His claim to equality with God the Father. He did not say “I came forth from God” as if He were just a Prophet sent by God, but “I came forth from the Father.” This means He is the eternal Son of the eternal Father, equal with God the Father.[2]
وايضا يقول جون بتلر عن خروج الابن من الاب بازلةي وجوده فى الاب قبل ارساليته فى الجسد
“I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father” (John 16:28). Here is a very concise but accurate statement concerning the plan for Jesus Christ, namely, His incarnation. Christ did not start existing at Bethlehem. He already existed before His birth in Bethlehem. That was simply the means by which He came into the world to be our Savior. Christ is eternal. “Again” simply reminds the disciples that Christ has told them before that He is leaving them.
[3]
وفى تعليق الكتاب الافريقى
summarized his origin, his time on earth and his destination. His past existence was eternal; his stay on earth was temporary; and his future existence with the Father would be eternal.[4]
وفى تعلق هندركسن
First, “I came out from the Father.” This refers to Christ’s perfect deity, his pre-existence, and his love-revealing departure from heaven in order to dwell on the sin-cursed earth.[5]
وهذا ما يقوله كلارك
. I came forth from the Father] With whom I existed from eternity in glory.[6]
وهو نفس ما قاله القديس كيرلس الكبير فى تفسيره لانجيل يوحنا
When Jesus says that he came into this world and again left the world and went to the Father, he does not mean that he either abandoned the Father when he became man or that he abandoned the human race when, in the flesh, he went to the Father. For he is truly God and with his ineffable power fills all things and is not far from anything that exists. Commentary on the Gospel of John 11.2.41
[7]
وايضا القديس هيلارى اكد على نفس مفهوم ازلية الابن وخروجه من الاب لاستعلانه فى كتابه عن الثالوث
A perfect faith in the Son, which believes and loves the fact that he has come forth from God, has access to the Father without any need of his intervention. The confession that the Son was born and sent from God entitles such a person to a direct audience with God and to love from him. And so the narrative of Jesus’ birth and coming must be taken in the strictest and most literal sense. He says, “I went forth from God,” conveying the fact that his nature is exactly what was given to him by his birth. For what being other than God could go forth from God, that is, could enter upon existence by being born from him? And then he continues, “And I have come from the Father into this world.” In order that he might assure us that this going forth from God means his birth from the Father, he tells us that he came from the Father into the world, referring here to his incarnation. When he said prior to this that he “went forth from God,” however, there he was referring to his [birth by] nature. Since he put on record first the fact of his going forth from God, and then his coming from the Father, we cannot say that the going and the coming are the same thing. Coming from the Father and going forth from God are not synonymous. Perhaps we might paraphrase them instead as “birth” and “presence,” knowing that they are as different in meaning as these two words. It is one thing to have gone forth from God, entering into a substantial existence [with him] by birth. It is quite another, however, to have come from the Father into this world [by birth] in order to accomplish the mysteries of our salvation. On the Trinity 6.31.37
[8]
فخروج الابن من الاب واتيانه للعالم كمستعلن عن ابيه دلالة واضحة وقوية عن وحدة جوهرهم لان الله كلى الوجود ومطلق الوجود لا دخول ولا خروج فيه لانه غنى عن الحركة والزمن
خروج الابن من الاب تعنى وحدة جوهرهما الالهى كمشتركى فى الجوهر الواحد وقائم فى ذاته
يسوع هو الكلمة الخارج من جوهر الاب والاتى لعالمنا مستعلنا لنا ابيه الصالح فى شخصه
[1] الجزء الثانى من تفسير انجيل يوحنا صفحة 990
[2]MacDonald, William ; Farstad, Arthur: Believer’s Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Jn 16:28
[3]Butler, John G.: Analytical Bible Expositor: John. Clinton, IA : LBC Publications, 2009, S. 248
[4]Adeyemo, Tokunboh: Africa Bible Commentary. Nairobi, Kenya; Grand Rapids, MI. : WordAlive Publishers; Zondervan, 2006, S. 1313
[5]Hendriksen, William ; Kistemaker, Simon J.: New Testament Commentary : Exposition of the Gospel According to John. Grand Rapids : Baker Book House, 1953-2001 (New Testament Commentary 1-2), S. 2:339
[6]Clarke, Adam: Clarke’s Commentary: John. electronic ed. Albany, OR : Ages Software, 1999 (Logos Library System; Clarke’s Commentaries), S. Jn 16:28
41 LF 48:472*.
[7]Elowsky, Joel C.: John 11-21. Downers Grove, IL : InterVarsity Press, 2007 (Ancient Christian Commentary on ******ure NT 4b), S. 220
37 NPNF 2 9:109**.
[8]Elowsky, Joel C.: John 11-21. Downers Grove, IL : InterVarsity Press, 2007 (Ancient Christian Commentary on ******ure NT 4b), S. 220
