http://spinavigator.16mb.com/ihcr_jud_o ... nities.htm
да не в откровении дело,а в отношении к его носителям: патриарх то ангелов Божьих приветил, Христа ж иудеи гнали,хотели убить! вот она,полярность восприятий.тогда как сам Авраам представлен тем, кто принимает откровение.
упустил автор: тут Исус говорит о законе обобщенно,включая псалмы, которые не часть закона Моше.2. Вторую картину можно обозначить как отмежевание Логоса от закона Моисеева.
34 Иисус отвечал им: не написано ли в законе вашем: Я сказал: вы боги?
(Иоан.10:34)
поспешный вывод. вот W. Hall Harris III-библеист профи, а не умствующий самоучка-более осмотрителен с оценкой:радикальное размежевание с противостоянием в первом случае было адресовано фарисеям, во втором же – уверовавшим в Сына Божьего иудеям, которые представлены нуждающимися ещё в освобождении посредством пребывания в слове Сына, и «праведными» убийцами, желающими смерти Сына
8:31 There is a major problem with the context of verse 31: Jesus apparently speaks to those who trusted him in 8:30, yet it becomes apparent that these are not genuine believers in the Johannine sense. They seek to kill Jesus (8:37, 59); Jesus even says their father is Satan (8:44). There is no obvious change in subject: oiJ =Ioudai'oi appears in 8:22, 8:31, 8:48. How can this apparent contradiction be reconciled?
This is one passage that is sometimes used to support the view that the pisteuvw + eij" construction in the Fourth Gospel does not always refer to genuine faith (along with 2:23ff).
However, we need not be forced to this interpretation. Note that “many” (polloiv) trusted in him (pisteuvw + eij") in 8:30.
8:30 does not state that these are the same individuals as oiJ =Ioudai'oi of 8:22. Certainly whenever Jesus confronted the Jewish authorities it is virtually certain that it did not take place in private. Thus we might expect a large number of bystanders heard his words, and many trusted in him as a result of what they overheard (8:30).
But some of the Jewish authorities also “professed” to trust in him. Note that the Evangelist is careful at this point to avoid the pisteuvw + eij" construction (8:31). The phrase is pisteuvw + dative. While we might draw the superficial conclusion that the group addressed by Jesus in 8:31 is coextensive with the people who trusted Jesus in 8:30, this is not necessarily so.
Sometimes the Evangelist’s use of the two phrases overlap, but not necessarily always. This does not affect conclusions regarding the use of pisteuvw + eij".
In what sense did the Jewish leaders trust Jesus? It is perhaps better to translate this “believe” than “trust”. They had believed his messianic claims (8:25) which he had spoken to them from the beginning. But they had insisted on believing Jesus to be the type of Messiah they had anticipated—chiefly political. This is suggested by their refusal to admit that anyone had ever enslaved them (8:33) in spite of the Roman occupation (not to mention the Babylonian captivity).
благодать "сверху" может итти на благодать "снизу"(связанную с традициями Моше и патриархов), или вместо нее. как такое проявлено в Ин-Jerome H. Neyrey показал на примере Якова(https://www3.nd.edu/~jneyrey1/jacob-trad.html#_ftnref3)Сочетание χαριν αντι χαριτος, переводимое традиционно «благодать на благодать», имеет проблематику адекватного смыслового перевода.