| When Jesus connects obedience with love, biblically literate Jewish hearers would immediately think of the associations between obeying God " s commandments and loving God (Exod 20:6; Deut 5:10; 7:9; 10:12; 11:1, 13, 22; 19:9; 30:16 ; Neh 1:5; Dan 9:4 ; Sir 2:15 ; 4Q176 frg. 16, line 4). Some might also recall wisdom tradition: love (αγπη) is the keeping (τρησις) of Wisdom " s laws (νμων; Wis 6:18). 8736 Jesus speaks of «having» and «keeping» the commandments. Jewish teachers debated whether knowing or doing Torah took precedence, but all agreed that both were necessary (see comment on 7:17). Given the abundance of ancient literature, it is not difficult to find other examples of selective revelation (14:21; cf. Acts 10:41). Thus, for example, Odysseus and the dogs witnessed Athene, but Telemachus could not (Homer Od. 16.159–163); perhaps more relevant, Apollo appears only to the good (who must also be great, not lowly; Callimachus Hymns 2 [to Apollo], 9–10); likewise, on his peoplés behalf, God reveals his glory to all except his people (3Macc 6:18). Some teachers also warned that their most special teachings were only for a select group, like initiates in the Mysteries. 8737 Nevertheless, Jesus» selective revelation (14:21) has roots in the historical Jesus tradition (e.g., Acts 10:41; cf. Mark 8:11–12 ; Matt 16:1, 21). The world is skeptical because Jesus does not manifest himself or his Father to the world (7:4) but only to his own (17:6); this takes the idea of a messianic or kingdom secret to a new (and more chronologically extended) leve1. But on the theological level, Jesus» selective revelation especially conforms to his identity in this Gospel; Wisdom was not manifest (φανερ) to the masses (Wis 6:22); likewise, in wisdom tradition, God becomes manifest (εμφανζεται) to those who do not disbelieve in her (Wis 1:2). 8738 Another allusion might have impressed itself more quickly on John " s first audience, however; as 14echoed Moses» request to be shown the Father, so might Judas " s desire to understand how only the disciples would receive the revelation in 14:22. 8739 |
| Many sources attest the view of some Greek philosophers that human souls, like the gods, were heavenly, whereas matter was earthly and perishable. 5005 Influenced by Hellenism, later rabbis also opined that the soul was from heaven and the body from earth; thus doing God " s will made people like angels. 5006 But John speaks of a the descent of a particular person, not merely the souls of humanity or a divine spark within humanity, who is from heaven. His language of ascent and descent (e.g., 6:33, 62; see introduction on vertical dualism, ch. 4) closely resembles early Christian imagery for Jesus» incarnation or death and resurrection or exaltation (e.g., Eph 4:9–10 ; Phil 2:5–11 ). 5007 Some have appealed to a descending redeemer from a gnostic myth here, 5008 but this myth is far too late to provide reasonable background for John. 5009 Talbert presents better candidates for Greek and Roman ascending and descending redeemers, 5010 but though these examples are superior to, and less anachronistic than, proposed gnostic redeemers, most of these parallels also prove inadequate: the visit of Zeus and Hermes in Ovid Metam. 8.626–721 appears no different from the visit of divine messengers in Gen 18:1–16 ; Serapis " s message to Ptolemy and subsequent ascent in fire (Tacitus Hist. 4.83–84) appears little different from biblical traditions about the angel of the Lord (e.g., Judg 6:21–22 ). 5011 He cites other examples that include a descent (human born, sent from the gods to help humanity) without an ascent. But when Talbert turns to the descent of Wisdom in Jewish sources, we have returned to familiar Johannine ground: Wisdom descends from heaven, 5012 and in another line of tradition leaves earth during eschatological suffering. 5013 Johns direct source in 3probably follows his direct source for his claim that the earthly cannot understand the heavenly (3:11–12, following Wis 9:15–16), in Wis 9:17: the only way anyone could understand the heavenly ways was because God gave that person wisdom and sent his holy spirit from heaven. 5014 In the context of the Fourth Gospel, Jesus is not here merely one recipient of such wisdom and Spirit, a description that better befits his followers; rather he is divine Wisdom incarnate, having descended from heaven (3:13; cf. 1:1–18). 5015 When Israel needed salvation, God s all-powerful Word (λγος) came from heaven (π» ουρανν ), from (κ) the royal throne, to slay the firstborn of Egypt (Wis 18:15). 5016 Likewise later rabbis harshly condemned anyone who denied that the Torah or any part of it came from heaven. 5017 |
| Our investigation of this motif in the background of the Paraclete will not provide the same fertile ground we found in the prologue; here there is no concerted parallelism between John " s subject and divine Wisdom, and also no development in rabbinic sources from Wisdom to the Spirit to provide material from that massive body of literature for analysis. But the parallels are at least suggestive, as Harris, Isaacs, and others have already noted. In addressing the Pleroma of sapiential tradition, Harris argued early in the twentieth century that «the Holy Spirit came into the Christian Theology through the bifurcation of the doctrine of the Divine Wisdom, which, on the one side, became the Logos, and on the other the Holy Ghost.» 8666 While he failed to develop any «bifurcation» adequately in pre-Christian texts, his observations concerning the relationship of the Spirit and Wisdom derive sufficient support from the LXX wisdom traditions to warrant serious consideration as important background for the personality of the Spirit where this occurs in the NT. Regarding especially the Fourth Gospel, Isaacs observes that «it is an over-simplification to talk of a «bifurcation»»: Whatever was to take place in later theology, no such development has taken place in the Fourth Gospe1. We have already seen [pp. 122–23] that John keeps Jesus and the spirit-paraclete in the closest possible relationship. In fact it could be argued that, far from reflecting any division, John drew upon wisdom concepts precisely in order to emphasize a continuity between the ministry of Jesus and that of the spirit. 8667 Wisdom and the Spirit are paralleled in Wis 9:17: And who has known your counsel, Unless you have given [δωκας] wisdom [σοφαν], And sent [επεμψας] his holy Spirit from above [π υψστων]? Thus men of earth below were taught (Wis 9:18). Wisdom will not enter a sinful person (Wis 1:4), for the γιον πνεμα of παιδεα will flee from sin and not let it enter (1:5). For Wisdom is a spirit who cares for men [Φιλνθρωπον γρ πνεμα σοφα];... |
| 10701 Stibbe, «Return,» employing actantial analysis. 10702 Cf. Kallarangatt, «Mission.» 10703 Some taught that God commissioned Torah teachers to offer Torah freely as he did (b. Bek. 29a; Derek Eres 2.4; Dalman, Jesus-feshua, 226; Lachs, Commentary, 180; cf. m. " Abot 1:3; Sipre Deut. 48.2.7; p. Ned. 4:4); in secular contexts, see, e.g., Xenophon Cyr. 8.3.3 (royal gifts). 10704 Cf. Westcott, John, 294. On the usual punctiliar force of aorist imperatives, see Blass, Debrunner, and Funk, Grammar, 172–73, §§335–337. 10705 See Hawthorne, Presence, 236. 10706 See Keener, Spirit, 8–13. 10707 Haenchen, John, 2:211; Sanders, John, 433; Dunn, «Spirit,» 703; Ellis, Genius, 293; Wojciechowski, «Don» (though reading too much from the Targumim, which is then used to connect John 20 with Pentecost); ÓDay, «John,» 846; du Rand, «Ellips.» 10708 Cook, «Exegesis,» 8; Meier, « John 20:19–23 .» On the Spirit and creation, some suggest also Wis 1:7; 12:1. Stauffer, «εμφυσω,» 536–37, notes the association of the Spirit and creation in Ps 104 10709 Turner, Spirit, 90–92, who also notes (p. 92) that Wis 15and Philo on Gen 2show God breathing his own Spirit at the creative event of Gen 2:7 , suggesting new creation here (3:3, 5). 10710 Also Philo Creation 139. The Spirit of God creates or builds creatures in Jdt 16:14; cf. God " s gift of truth by God " s breath (Odes So1. 18:15), etc. Witherington, Wisdom, 343, helpfully compares Jesus with Wisdom here (Wis 7:22–23). 10711 Derrett, «Blow,» suggests an allusion to the Asian custom of catching the dying person " s last breath (attested at times in India and farther east). One might add Roman examples (see Quintilian pref.12; Virgil Aen. 4.684–685; Ovid Metam. 7.861; comment on 19:30), but Jesus is clearly not dying here and the biblical allusion would be far more obvious, especially in view of the rest of the Gospel (cf. 3:8). 10712 Perhaps the writer wanted to avoid the impression that Joseph could have kissed her for less sacred reasons at this point? The breath of life in magical papyri (PGM 12.237, in Grant, Religions, 46) may be influenced by Jewish sources or common ancient Near Eastern roots; cf. Orphic Hymns 30.8. Greek deities could breathe strength into wounded heroes (Homer I1. 15.60–μπνεσησι; 19.159–πνεση). |
| 4165 Not exalted (as for Moses in Tg. Ps.-J. to Deut 9:19 ). John translates both «Rabbi» and «Rabboni» on their first appearances in the Gospel, but it may be noteworthy that these also constitute the first and last appearances of the «Rabb-» title, which occurs nine times in the Gospel, always for Jesus or (once, 3:26) for John. Tilborg, Ephesus, 99–100, provides information on the office of «teacher» in Ephesus, but it would have been widespread. 4167 Some purist stylists objected to including foreign words in their works; see, e.g., [Virgil] Cata1. 7. 4170 Jewish texts especially speak of «following after» God (rather than onés own desires); see Helfmeyer, «Gott.» 4171 See, e.g., Wis 1:1; Jub. 1:15; 21:2; Matt 6:33; in the DSS, e.g., 1QS 1.1–2; 5:9,11; CD 1.10; 6.6; 4Q185 frg. 1–2, co1. 1, lines 8–12; 4Q416 frg. 2 (with 4Q417 in Wise, Scrolls, 384–85), co1. 3, lines 12–14; cf. Garcia de la Fuente, «Bûsqueda»; «seekers of smooth things,» negatively, 4QpNah. 2.2, 4; 3.3. For Wisdom, e.g., Sir 51:13–14,21 ; Wis 8:2; the law, Sir 35:15 ; for seeking out a prophet, cf. Sipre Deut. 62.1.1; on the application to study of Torah, see CD 6.7, and esp. Culpepper, School, 291–99, with John 5:39; 7 (pp. 298–99). On seeking and «finding» (cf. John 1:41,45 ) God, cf. Wis 1:2; Jub. 1:15; Matt 7:7; a prophet, cf. Sipre Deut. 62.1.1. 4172 Stibbe, Gospel, 1, finds an inclusio between 1and 20:15. For this as Johannine discipleship language, see Collins, Written, 52, 94–127. 4173 For reticence in responding, as in Luke 24:28–29, see, e.g., Bailey, Peasant Eyes, 108. One might protest that another of higher status has no time (Ovid Metam. 5.333–334) and await their assurance to the contrary before proceeding (5.335–336). A teacher might converse in a low-key manner to arouse the hearers» interest to learn more (e.g., Philostratus Hrk. 1.1–5.6). 4174 See Liefeld, «Preacher,» 223, noting Dio Chrysostom as an exception due to his exile. Most of Socrates» students wished to be with him as much as possible (Xenophon Mem. 4.1.1; 4.2.40). Musonius Rufus advocated this approach (11, p. 84.9–14; cf. 6, p. 52.7). |
| 3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Tob 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Bar 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620 «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144. |
| 3694 Wis 7:22 (μονογενς). Rabbinic texts often identify God as the «unique» or «only» one of the world (e.g., Sipra Sh. M.D. 99.2.3; b. Pesah. 118a–as Abraham was; p. Meg. 1:9, §1; Roš Haš. 1:3, §42; Pesiq. Rab Kah. 4:1; Gen. Rab. 98:13; Num. Rab. 10:5; Song Rab. 1:9, §2, with a second-century attribution, if reliable). 3695 See Harris, Jesus as God, 84–87, also noting that the issue is not Jesus being «begotten» but being the only one of his kind. 3696 E.g., martyrs» hope «full of immortality» (Wis 3:4). In John, cf. fulness of joy (3:29; 15:11; 16:24; 17:13) or of physical bread (6:12; cf. 6:13,26) or water (cf. 2:7, different term). 3697 Emphasizing «a unified cosmos» (Lincoln, Ephesians, 73; cf. Long, Philosophy, 157); cf. the Cynic Diogenes in Diogenes Laertius 6.2.38. Some suspect popular Stoic influence on the use of the term in Pauline epistles, e.g., Benoit, « " Pleromá»; Lyonnet, «Adversaries,» 147–48. 3698 Bury " s references to the Logos being «full» of divine graces (Logos Doctrine, 28–29; cf. Philo Alleg. Interp. 3.77–78; Planting 87–89; Confusion 123) may be relevant as a parallel usage to John 1:14 , though not as a source for it. In Hellenistic Judaism, the omnipresent God (Let. Aris. 131–132; Philo Alleg. Interp. 1.44; 3.4; Confusion 135–136; Names 27; cf. 2 En. 39:5; Cicero Resp. 6.17.17; cf. references in Knox, Gentiles, 163; Moore, Judaism, 1:370–72), the Spirit, and Wisdom fill the cosmos (Wis 1:7; Sir 24:25 ; cf. Sib. Or. 3.701; cf. Bogdasavich, " Pleroma»), but «fulness» does not always appear in a technical sense (e.g., Sir 1:16 ). 3699 E.g., Irenaeus Haer. 1.1.1; Prayer of the Apostle Paul (trans. Dieter Mueller, NHL 28); Gospel of Truth (trans. George W. MacRae, NHL 37). Sandmel, Judaism, 474 n. 5, is among those who dismiss the gnostic sense in John here. It is unlikely elsewhere in the NT as well; cf., e.g., Overfield, «Pleroma»; Arnold, Ephesians, 83–84; Baggott, Approach, 70; Lincoln, Paradise, 146; Hamerton-Kelly, Pre-existence, 183; Yamauchi, Gnosticism, 46; contrast, e.g., Hanson, Unity, 117. |
| «Прохирон» издан с предисловием. В предисловии указывается причина и цель издания, объясняется отношение Прохирона к Эклоге. Содержание относится большей частью к государству, гражданскому и уголовному праву, но первые 12 титулов касаются и церковного права. Так, VII т. содержит законы относительно воспрещенных браков; XI тит. о поводах к расторжению брака. После издания Прохирона в 883 г. был обнародован очищенный свод прежних законов. Этот сборник называется «Ανακθαρσις τν παλαιν νμων» и состоит из 40 книг. Далее, подобно тому, как прежде Юстиниан, по обнародованию кодекса, институций и дигест, предпринял новое издание кодекса в исправленной редакции (Codex rep. praelectionis), Император Василий издал вновь в пересмотренной редакции явившееся раньше руководство, под названием «Επαναϒϒη τν νμων» (т. е. воспроизведение, второе издание) 879 г. тоже в 40 титулах. В «епанагоге» замечательны II и III титулы, определяющие власть императорскую и церковное положение патриархов. «Анакатарсис» в первоначальном виде до нас не дошел, а дошел сборник Вазилика, т. е. царских законов, изданных сыном Василия Львом Мудрым в 888–889 г. г. в 60 книгах. В базиликах воспроизводятся императорские конституции, извлеченные как из кодекса, так и из новелл Юстиниана, поэтому в базиликах можно найти такое обширное церковное законодательство, касающееся всех сторон церковной дисциплины, как и в сборниках Юстиниана. II. Собственно церковное законодательство в период от Константина Великого до Х века Собственно церковное законодательство в период от Константина Великого до Х века развивалось: 1) Посредством вселенских соборов. Таких соборов, как известно, было семь; шесть из них оставили правила канонического содержания, которые имеют обязательную силу и в настоящее время. 2) Посредством поместных соборов, которые содействовали развитию Церковного права не только в той местности, в которой составлялись, но и во всей церкви. Правила 9-ти поместных соборов приняты были церковью как вселенское законодательство (см. выше). 3) Посредством деятельности отдельных правительственных лиц в церкви. Мнения, распоряжения и указания касательно разных предметов церковного устройства и управления, основываясь на положительных правилах, на практике, на общих соображениях, являлись верным истолкователем смысла и целей церкви и потому признаны были на Трулльском соборе 692 г. за выражение законодательства вселенской церкви наравне с правилами соборными. Сюда относятся правила следующих 13-ти отцов церкви: Дионисия Александрийского (260 г.), Григория Неокесарийского (262 г.), Петра Александрийского (304 г.), Афанасия Арх. Александрийского (362–371 г.), Василия Великого (340–378 г.), Григория Богослова (370–391 г.), Григория Нисского (372–394 г.), Тимофея Александрийского (380–385 г.), Феофила Александрийского (385–412 г.), Амфилохия Иконийского (394 г.), Кирилла Александрийского (412–444 г.), Геннадия Патриарха Константинопольского (459 г.), Тарасия Константинопольского (787 г.). |
| «Прохирон» издан с рпедисловием. В предисловии указывается причина и цель издания, объясняется отношение Прохирона к Эклоге. Содержание относится большей частью к государственному гражданскому и уголовному праву, но первые 12 титулов касаются и Церковного права. Так, VII т. содержит законы относительно воспрещённых браков, XI тит. О поводах к расторжению брака. После издания Прохирона в 883 г. был обнародован очищенный свод прежних законов. Этот сборник называется «Ανακαρσις τν παλαιν νμων» и состоит из 40 книг. Далее, подобно тому, как прежде Юстиниан, по обнародовании кодекса, институций и дигест, предпринял новое издание кодекса в исправленной редакции (Codex rep. Praelectionis), Имп.Василий издал вновь в пересмотренной редакции явившееся раньше руководство, под названием «Επαναγγη τν νμων» (т. е. воспроизведение, второе издание) 879 г. тоже в 40 титулах. В «епанагоге» замечательны II и III титулы, определяющие власть императорскую и церковное положение патриархов. «Анакатарсис» в первоначальном виде до нас не дошёл, а дошёл сборник Вазилика, т. е. царских законов, изданных сыном Василия Львов Мудрым в 888–889 гг. в 60 книгах. В базиликах вопроизводятся императорские конституции, извлечённые как из кодекса, так и из новелл Юстиниана, поэтому в базиликах можно найти такое обширное церковное законодательство, касающееся всех сторон церковной дисциплины, как в сборниках Юстиниана. II . Сопоставленное церковное законодательство от Константина Великого до X в. развивалось: 1) посредством вселенских и поместных соборов и 2) на основании руководственных правил и распоряжение отдельных отцов церкви. I . Правила или постановления церковных соборов. – Постановления вселенских и поместных соборов в православной церкви служат один из важнейших законообразовательных источников Церковного права. а) Постановления вселенских соборов. – Вселенскими соборами называется собрание пастырей церкви, по возможности из всех поместных церквей для разъяснения догматов веры и устройства церкви. |
| 3238 Wis 8:3. Cf. the close relationship between Isis and Osiris, Isis being mediator (Plutarch Mor. 352A in Betz and Smith, «De Iside,» 41). 3239 Gen. Rab. 1:1, using language from Prov. 8:30 . Freedman and Simon observe (Midrash Rabbah 1n. 1) that here «the Torah was with God as with a tutor, reared, as it were, by the Almighty.» Cf. Burkitt, Gnosis, 95, who suggests that John here echoes Genesis, which pictures God «producing the creation by consulting with Himself.» 3240 Pollard, «Relationships,» 364–65 (all six instances outside John connote «active relationship or intercourse «with»»); cf. Carson, Discourse, 92. The construction here represents neither movement toward God (Ellis, John, 21; Stevens, Theology, 90; cf. Morris, John, 76) nor an Aramaism; by this period, prepositions were becoming more ambiguous (cf., e.g., μετ» αλλλων in 6and προς αλλλους in 6:52). 3241 E.g., Pereira, «Word,» 182, citing 7:29. On relations among Father, Son, and Spirit in this Gospel, see more fully Harner, Analysis, 1–43; cf. also Gruenler, Trinity. 3249 E.g., Euripides E1. 1298–1300; Josephus Ag. Ap. 2.245; cf. Homer Il. 18.94–96; Ovid Metam. 4.234–244. Most deities could not restore life once it was gone (Ovid Metam. 2.612–613). 3250 E.g., Homer Od. 4.459–461; Apollodorus 2.5.11 (cf. magical papyri for the manipulation of demons). 3251 E.g., 2Macc 6:26; 3Macc 5:7; Wis 7:25; Let. Arts. 185; Sib. Or. 1.66; T. Ab. 8:3; 15:12A; b. Šabb. 88b; Yebam. 105b; Yoma 12a; cf. Goodenough, Symbols, 2:179. 3252 E.g., Virgil Aen. 1.60; 3.251; 4.25, 206, 220; 6.592; 7.141, 770; 8.398; 9.625; 10.100, 668; 12.178,791; Georg. 2.325; Ovid Metam. 1.154; 2.304,401,505; 3.336; 9.271; 14.816; Valerius Flaccus 3.249; Plutarch Isis 2, Mor. 352A; Van der Horst, «Macrobius,» 232, also cites Macrobius Sat. 1.23.21. But Juno might be omnipotens (Virgil Aen. 7.428) yet prove unable to prevail against Fate (7.314); other deities appear as omnipotent, e.g., Pluto in Orphic Hymns 18.17 (but perhaps as the «chthonic Zeus,» 18.3). In unrelated religious traditions, see, e.g., Mbiti, Religions, 40–41. |
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