| 5921 E.g., Josephus Ag. Ap. 1.58–59. 5922 Let. Aris. 131–132, 156–157; see further Longenecker, Paul 54–58; Davies, Paul 27–29. Cf. Xenophon Mem. 4.3.13; Diodorus Siculus 12.20.2; Cicero Nat. d. 2.54.133–58.146; Seneca Benef. 6.23.6–7; Plutarch Isis 76, Mor. 382A; Epictetus Diatr. 1.6.7, 10; 1.16.8; 2.14.11; Heraclitus Ep. 4; Theophilus 1.5–6. 5923 Other messianic claimants also appealed to promised signs as testimony of their identity (Talbert, John, 128, cites Josephus Ant. 18.85–87; 20.97,167–172). 5924 In Johannine theology, those who did see him through Jesus would be transformed, both spiritually in the present (1 John 3:6) and physically eschatologically (1 John 3:2). 5925 E.g., Exod. Rab. 41:3; see the source in Exod 19:9,11; 24:10–11. Philosophers spoke of hearing and seeing God through reason (cf. Maximus of Tyre Or. 11.10). 5926 «Thunders» in Exod 19LXX is «sounds» or «voices» (φωνα). A later tradition even says this voice raised the dead (Tg. Ps.-J. on Exod 20:15/18). 5927 Dahl, «History,» 133; cf. also Borgen, Bread, 151; Brown, John, 1:225; Schnackenburg, John, 2:52; Whitacre, Polemic, 68; see comment on 6:46. Against the bat kol here, see Odeberg, Gospel, 222. In Pirqe R. E1. 11, Torah shares God " s image; see comment on 1:3. 5928 Odeberg, Gospel, 223–24. Greeks told stories of gods unrecognized among mortals, as Jews did of angels (see, e.g., Homer Od. 1.105, 113–135; 17.484–487; Ovid Metam. 1.212–213; 2.698; 5.451–461; 6.26–27; 8.621–629; Pausanias 3.16.2–3; Heb 13:2; cf. Gen 18 ; Tob 5:4–6,12; 9:1–5; Philo Abraham 114). 5929 Whitacre, John, 137, may be right to see polemic against mystical Judaism here; but we can account for the text sufficiently on the basis of any Torah-observent Jewish circles. 5930 See Philo Confusion 97,147; Flight 101; Heir 230; Planting 18; Spec. Laws 1.80–81,171; 3.83. Cf. Plutarch Isis 29, Mor. 362D; 43, 368C; 54, 373B; 377A. 5931 For a person having Torah in oneself, see, e.g., Deut 30:14 ; Ps 37:31; 40:8; 119:11 ; Lev. Rab. 3:7. Believers have Jesus " words in them ( John 15:7 ), Jesus in them (6:56; cf. 1 John 3:15 ), and remain in Jesus ( John 8:31 ). |
| 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). |
| 8583 Scott, Spirit, 199–200; Riesenfeld, «Paraclete,» 273. Cf. the occasional use of «Comforter» for the Messiah in Amoraic texts (Num. Rab. 13:5; Lam. Rab. 1:16, §51), probably related to the restorationist comfort language of Second Isaiah (Isa 40:1; 51:3; 61:2; 66:13; cf. Isa 12:1; 22:4; similarly Luke 2:25). 8588 Barrett, «Spirit in Gospel,» 14. Franck, Revelation, 30–36, argues for this as a part of the sense; 8589 Johnston, Spirit-Paraclete, 136. All of this would support the contention of Schnackenburg, «Gemeinde,» that the Gospel " s final form advocates a function of the Spirit fitting the whole framework of early Christianity, not a theologically marginal ecstatic experience. 8591 Shafaat, «Geber,» 263–69, on 1QH 3:8–10; 1QS 4:20–23. One may note how this interpretation would sound in an Islamic context (Shafaat authored this article from Saudi Arabia). 8593 Grayston, «ΠΑΡΑΚΛΗΤΟΣ,» argues that the term only means «sponsor» or «patron» and that this was sometimes used in legal contexts; cf. Johnston, Spirit-Paraclete, 120, who advocates the translation «representative» because of its semantic breadth. Arndt and Gingrich, Lexicon, 618, also says that the technical meaning of «lawyer» or «attorney» is much rarer than «mediator, intercessor, or helper»; but this may simply mean that a legal image was naturally applied to other forms of intercession. Patristic literature often uses the term for the Holy Spirit, but also simply as «advocate, intercessor, spokesman on someonés behalf» (Lampe, Lexicon, 1018–19). Liddell and Scott, Lexicon, 1313, gives for the classical period first the forensic and then the intercessory sense. But the line between the two senses is not easily drawn once one allows metaphorical extensions, and Holwerda, Spirit, 27, naturally says that Paraclete nearly «always bears the forensic meaning of advocate or intercessor»; cf. similarly Quispel, «Qumran,» 146; Hunt, «Paraclete,» 25, 29; Le Déaut, «L " intercession,» 48–49. 8594 With, e.g., Wotherspoon, «Paraclete»; Sanders, John, 327; Strachan, Gospel, 185; Swete, Discourse, 38; MacGregor, John, 293; Hunter, John, 145–46; Ladd, Theology, 293–94; Carson, Discourse, 51; Potterie, «Paraklet,» 85; Trites, Witness, 117; cf. Kobelski, «Melchizedek,» 184–211; Bacon, «Comforter,» 275; Hunt, «Paraclete,» 25, 29. In the papyri, e.g., a second-century mime in Deissmann, Light, 336 n. 5; in Philo, Joseph 239; cf. other, often nonforensic uses by Philo in Bernard, John, 2:496; Hoskyns, Gospel, 466; for the Logos as Paraclete in Philo, see Philo Heir 205; Howard, Gospel, 161 (with no reference); Hadidian, «Philonism,» 219 n. 9. |
| 7888 E.g., Homer ft 8.75–77, 133, 145–150, 167–171; 15.377, 379; 17.594–596; Valerius Maximus 1.6.12; Silius Italicus 12.623–625; cf. Pindar Nem. 9.25; armies facing lightning sometimes persuaded themselves, however, that it was not an omen (e.g., Silius Italicus 12.627–629; Plutarch Alex. 60.2). In Israel, see 1Sam 2:10; 7:10 ; Isa 29:6; perhaps Judg 5:20 ; cf. judgment in Sib. Or. 4.113; 5.302–303. 7889 E.g„ Homer Od. 20.101, 103; 21.413; Virgil Aen. 7.141–142; 8.523–526; 9.630–631; Pindar Pyth. 4.197–200; Silius Italicus 15.143–145; Ovid Fasti 3.369; Cicero Cat. 3.8.18; cf. Parthenius LR. 6.6; Catullus 64.202–206; in Jewish tradition, see Exod 19:19; 1Sam 12:17–18 ; Sir 46:16–17 ; cf. 1 Kgs 18:36–38,44. In heavenly visions, cf. ΙΕη. 14:8; 17:3; 69:23; 3 En. 29:2; PGM 4.694–696. 7894 E.g., Homer II. 3.276, 320, 350,365; 10.154; 11.56, 80,182,201, 544; 16.253; 17.46; Od. 14.440; 15.341; 16.260; 24.518; Hesiod Op. 169; Euripides Medea 1352; Aristophanes Clouds 1468–1469. 7895 Homer I1. 1.544; 4.68; 5.426; 8.49, 132; 12.445; 15.12, 47; 16.458; 20.56; 22.167; Od. 1.28; Hesiod Theog. 457, 468, 542; Scut. 27; Op. 59; Diodorus Siculus 1.12.1 (following Homer); Ovid Metam. 2.848; 14.807; Epictetus Diatr. 1.19.12; Phaedrus 3.17.10. 7898 E.g., Epictetus Diatr. 1.6.40; 1.9.4–7; 1.13.3–4; 3.22.82; Diogenes Laertius 7.147; Acts 17:28. 7899 Plutarch Plat. Q. 2.1, Mor. 1000E; Alexander 15 in Plutarch S.K., Mor. 180D; Γ.Τ. 8.1.3, Mor. 718A; Babrius 142.3; Orphic Hymns 15.7; PGM 22b.l-5 (Jewish); other deities in Martial Epigr. 10.28; Orphic Hymns 4.1; 12.6. «Adonai» is «Father of the World» in PGM 1.305 (apparently as Apollo, 1.298). For the common usage in Philo, see documentation in comment on John 1:12 . 7900 Virgil Aen. 1.60; 3.251; 4.25; 6.592; 7.141, 770; 8.398; 10.100; 12.178; Ovid Metam. 1.154; 2.304,401; 3.336; 9.271. 7901 Homer Il. 8.69,245,397; 14.352; 15.637; 16.250; 22.60,209; Od. 12.63; 13.51; Virgil Aen. 2.691; Georg. 1.121, 283, 328, 353; 2.325; Orphic Hymns 19.1. The deity is in a number of cases «father» as «creator» or progenitor (e.g., Sophocles Ajax 387; Epictetus Diatr. 1.3.1; Marcus Aurelius 10.1; see further documentation in comment on John 3:3 ); most of the Latin references above are to pater, but Jupiter is also called genitor, e.g., Virgil Aen. 12.843. No henotheism is in view; sometimes «father Zeus» is listed alongside Athene and Apollo (e.g., Homer Od. 4.340; 7.311; 17.132; 18.235; 24.376). |
| John makes extensive use of this term «greater,» (e.g., 13:16; 15:13; 19:11), often applying it to the Father " s greatness (10:29, over all; 14:28, over Jesus; cf. the Father» witness, 5:36; 1 John 5:9), to Jesus» greatness over the patriarchs (4:12; 8:53), but sometimes to Jesus» promise of greater impending works from himself (5:20) or his disciples (14:12), as here. 4333 He underlines the authoritativeness of his words by appealing to an authenticating phrase which will often recur in this Gospel: «μν, μν, λγω …» (3:3, 5, 11; 5:19, 24–25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20–21, 38; 14:12; 16:20, 23; 21:18). 4334 Although the conjunction of «believe» with μν could represent a wordplay in Hebrew, the Gospel " s Greek language and the frequency of the double μν in the Gospel suggest that the wordplay is probably coincidenta1. The double μν undoubtedly means the same thing as the almost certainly authentic Synoptic single μν, 4335 albeit possibly a reinforcement thereof (cf. exceptional agreement or confirmation for a blessing in Neh 8:6; 4336 doubling to signify double prophetic anointing in Pesiq. Rab Kah. 16:4). 4337 After promising Nathanael that he would «see» greater things (cf. on vision in the introduction), 4338 Jesus addresses all disciples present (at least Nathanael and Philip) and through them disciples in general, shifting to a plural deponent verb (cf. the similar move in 14:1; for communities in 3:11–12). 4339 He promises his followers that they will see the heavens opened–the language of revelation ( Ezek 1:1 ; Acts 7:56; 10:11; Rev 4:1; 11:19; 15:5; 19); 4340 whereas he omits the specific opening of the heavens in the revelation at Jesus» baptism ( Mark 1:10 ; John 1:32 ), he promises it here. Jesus is the link between heaven and earth, the realms above and below, between God and humanity, throughout his entire ministry, as he later explains to Nathanael " s friend Philip (14:9). (This may be analogous to the Synoptics» transfiguration theologically extended to the entire public ministry, 1:14; or passion week covering the entire ministry based on the placement of Jesus» act of judgment in the temple, 2:14–16.) He likewise promises that Nathanael and his colleagues will see angels ascending (cf. |
| 4348 It is Nathanael, not Jesus, who is the new Jacob here (1:47; Jesus is greater than Jacob, 4:12); 4349 Jesus is Jacob " s ladder (what Jubilees calls the «gate of heaven»), 4350 the way between God and the world (14:6). 4351 If later rabbis could claim that Moses was greater than Jacob because he not merely saw angels but ascended into their domain, no one could dispute that Jesus was greater than Jacob, 4352 for angels depended on him as the true connection between the worlds (cf. also 3:13–15, where Jesus is the true ascender superior to Moses). This confession climaxes the human christological titles of 1:19–50; Jesus is Christ, the lamb, the Son and the King, but only when the disciples recognize him as the exalted Son of Man and way to the Father do they recognize the full heavenly reality behind the other titles. 4353 3791 One should begin a narrative at its most natural starting point (Dionysius of Halicarnassus Thucyd. 10–12); political biographies often opened in adulthood (Plutarch Caesar 1.1–4; also the Life of Aesop, Drury, Design, 29). Smith, lohn (1999), 78–80, compares 1:19–51 with the introductory infancy narratives of Matthew and Luke, but it might fulfill better the role of the remaining introductions of Matt 3–4 and Luke 3–4. It might function as a (lengthy) transition between the proem and main narrative (cf. Seneca Dia1. 1.1.25). 3792 Cf. Schenke, «Entstehungsgeschichte»; «Israel» appears again in this Gospel only in 3:10; 12:13. 3794 Niccacci, «Fede,» observes correspondences between 1:19–51 and 20:1–29, suggesting that both model coming to faith (one in Jesus» messiahship, the other in his resurrection). That the Baptist " s witness is paradigmatic for others» witness in this section is clear; earlier Christian writers employed it similarly (cf. Luke 3:4; 9:52; 10:1; in Tannehill, Luke, 1:49). 3796 Scholars have proposed various theories concerning the opening days of this Gospel, some connecting them with the idea of a new creation (cf. John 1:3 ), e.g., Hambly, «Creation»; Barosse, «Days.» Most of these theories (addressed in our comments on «the third day» in 2) have little support in the text, where chronology probably functions as a structuring device, as it probably does in Mark 1:21–35 (so Smith, Parallels, 131, citing m. |
| 9399 Also Painter, John, 59. 9400 Appold, Motif, 199, suggests connections «with the worship experiences of the Johannine church» (cf. 4:23–24); but the hymns in Revelation, which differ considerably from this prayer, may be more revealing. 9401 Also Tob 3:11–12; 4Q213 frg. 1, co1. 1, line 8; 4 Bar. 6:5; Jos. Asen. 11:19/12:1; f. Ber. 3:14; Pesiq. Rab. 3:5; p. Ber. 4:6; Carson, Discourse, 175; see comment on 4:35. Prayer toward Jerusalem was, however, normative as we11: 1 Kgs 8:44; Dan 6:10; 1 Esd 4:58; m. Ber. 4:5–6; t. Ber. 3:14; for standing in prayer, see, e.g., Matt 6:5; Luke 18:11; p. Ber. 1:1, §8; Lachs, Commentary, 210. 9402 Homer/. 7.178, 201; Xenophon Cyr. 6.4.9; Virgil Aen. 2.405–406 (because she could not lift her hands); 12.195; Silius Italicus 1.508; Chariton 8.7.2; cf. some (albeit only some) traditional cultures in Mbiti, Religions, 84. PGM 4.585 reports closing eyes for prayer, but some parts require the eyes to be open (PGM 4.625; cf. Iamblichus V.P. 28.156); the magical papyri require many different magical gestures. 9403 E.g., Judaism frequently associates God with «heaven» (e.g. 1 Esd 4:58; Tob 10:13; Jdt 6:19; 1Macc 3:18, 50, 60; 4:24; 3Macc 7:6; 1 En. 83:9; 91:7). Greeks also sometimes located Zeus in heaven (Achilles Tatius 5.2.2; cf. Seneca Dia1. 12.8.5). As a circumlocution for God, see comment on John 3:3 . 9404 Ezra 9:5; Lam 2:19; 3:41 ; Isa 1:15; 1 En. 84:1; Jub. 25:11; Ps 155:2; 1 Esd 9:47; 2Macc 3:20; 14:34; 15:12, 21; 3Macc 5:25; 4 Macc 4:11; Sib. Or. 3.559–560, 591–593; 4.162–170; Josephus Ant. 3.26,53; 4.40; Ag. Ap. 1.209; 3.26; T. Mos. 4:1; Mek. Pisha 1.38; t. Móed Qat. 2:17. Cf. also 1Tim 2:8 ; 1 Clem. 29.1; Acts John 43. 9405 E.g., Homer I1. 1.450; 3.275, 318; 5.174; 6.257; 7.130; 8.347; 15.368–372; 19.254; Od. 9.294, 527; 17.239; 20.97; Euripides E1. 592–593; Apollonius of Rhodes 1.248; 4.593,1702; Virgil Aen. 1.93; 4.205; 9.16; 12.195; Ovid Metam. 2.477, 580; 6.261–262; 9.702–703; 11.131; 13.410–411; Diodorus Siculus 14.29.4; Dionysius of Halicarnassus R.A. 3.17.5; 15.9.2; Appian C.W. 2.12.85; R.H. 2.5.5; Livy 7.6.4; Suetonius Nero 41; Arrian Alex. 4.20.3 (a Persian); Epictetus Diatr. 4.10.14; Plutarch Cleverness 17, Mor. 972B; Chariton 3.1.8. |
| 4399 If anything, the primary link, as in 7:37–39, is with Sukkoth and an emphasis on the Spirit «dwelling» among believers. 4405 Isaeus Estate of Pyrrhus 79; Estate of Ciron 9, 20. On wedding customs, see Keener, «Marriage,» 685–86; wedding feasts, e.g., in Xenophon Eph. 1.8; 3.5; Philostratus Hrk. 54.8; Matt 22:2; Rev 19:9. 4406 ÓRourke, «Law,» 181. But even in Roman weddings the mother decked the bride out, and the bride separated her toys for childhood deities (Friedländer, Life, 1:234); such frugality as Lucan C.W. 2.352–353 recounts is exceptiona1. Roman weddings were also joyous celebrations (Appian R.H. 3.4.7). 4410 " Abot R. Nat. 4 A; 8, §22 B; cf. also b. Ketub. 17a, in Safrai, «Home,» 758, and Urbach, Sages, 1:608. 4414 Even Romans would honor one who placed the demands of religious rituals above affection for onés family, though this may be because of their emphasis on duty to the state (Valerius Maximus 1.1.10; cf. Deut 13:6–10 ). 4416 E.g., t. Ber. 2:10; 4Q545 line 6; Brown, John, 1:97–98, cites Judg 14:12 ; Tob 11:19. Feasting during the night of the wedding itself may have been the most significant; cf. Eickelman, Middle East, 174, on traditional Middle Eastern weddings (Catullus 61.112, 192–193, insists that Roman weddings must be consummated on the first day). 4417 Safrai, «Home,» 760, citing especially t. Ber. 2:10, which emphasizes the participation of the shoshbinin (see on John 3:29 ) and the participating guests, the «sons of the wedding-canopy» (bene chuppah). Thus Haenchen, John, 1:174, is mistaken in denying that anyone would know the wine was different on the assumption that all guests were coming and going. 4419 E.g., Chariton 3.2.10; Menander Rhetor 2.6, 404.17 (perhaps hyperbolically); cf. Matt 22:3–10; Luke 14:21; Diodorus Siculus 16.91.4; 16.92.1; stele in Sherk, Empire, 33. 4420 E.g., the splendid and costly wedding of Josephus Ant. 13.18–21 (marred by a massacre); Phaedrus 1.6.1. For wedding invitations, see, e.g., P.Oxy. 1487; cf. similarly invitations to other banquets, P.Oxy. 112; 1214; 1485; 2147. An ideal banquet setting might prefer nine or less people (Aulus Gellius 13.11.2–3), but this was irrelevant for weddings. |
| 3206 Cf. Rev 3:14, where «beginning» is actually a divine title signifying the originator of creation (see 1:8,17; 2:8; 21:6; 22:13; Isa 44:6; 48:11–12; Josephus Ag. Ap. 2.190; Ant. 8.280). 3207 As is often recognized, e.g., Kennedy, Theology, 156; May, «Logos,» 446; Moule, Birth, 167; Bandstra, «Errorists,» 332; Johnston, Ephesians, 58; Longenecker, Christology, 145; Glasson, «Colossians I 18, 15,» 154–56. 3208 «First» could mean «greatest» in rank, power, or privilege (πρτος, Chariton 2.5.4), as could «firstborn» ( Gen 49:3–4 ; " Abot R. Nat. 24, §49 B; Midr. Pss. 5, §4; cf. Pesiq. Rab. 49:7; Gibbs, Creation and Redemption, 103; Beasley-Murray, «Colossians 1:15–20,» 171; πρωττοκος in 1 Chr 5LXX translates Heb. ); «firstborn» could thus function as a title of Zeus (Protogonus in Damascius De principiis 123 bis, sixth century C.E., in Grant, Religions, 107), other pagan deities («Hymn to Amon-Re,» ANET, 365; PGM 1.198–199, 342–343; 13.188; Isis as prima caelitum in Apuleius Metam. 11.4; Guthrie, Orpheus, 96–97), the true God (Isa 41:4; Gen. Rab. 63:8; Pesiq. Rab. 51:3; Marmorstein, Names, 97–98). More significantly, however, «firstborn» also was Wisdom language (Philo Quest. Gen. 4.97) or Logos language (Philo Confusion 63, 146; Agric. 51; Dreams 1.215; all from Lohse, Colossians, 48; cf. Lightfoot, Colossians, 146; for Justin, see 1 Apo1. 21; Osborn, Justin, 28–29) and could be applied to Torah (Davies, Paul, 151). 3210 Aune, Environment, 48, citing Polybius 1.5.1; 5.31.1–2; Tacitus Hist. 1.1.1; Dionysius of Halicarnassus R.A. 1.8.4. It also can represent the «beginning» of tradition (Luke 1:1) or narration (Apollonius of Rhodes 1.1). 3213 L.A.B. 32(tr., OTP2:346); cf. 1QH 1.19–20. Contrast idols, which were not really «from the beginning,» π» ρχς (Wis 14:13). 3214 Sipre Deut. 37.1.3 (but some others contend for the sanctuary or the land of Israel). 3217 Gen. Rab. 1:4. Hamerton-Kelly suggests that the préexistence of all was actual in the baraita in b. Ned. 39b; Pesah. 54a. The later Platonic distinction between actual and ideal préexistence being limited to where it is explicitly stated (Gen. Rab. 1:4; Pre-existence, 20), some Platonic speculation may have affected conceptualizations earlier; cf. " Abot R. Nat. 37, §95 B, which lists the Ten Commandments as among ten things that preexisted in God " s plan. Further, God " s tabernacle «prepared from the beginning,» π» ρχς (Wis 9:8), may refer to the ideal tabernacle, the heavenly prototype. |
| Even before confronting Christ or the witness of his Spirit, the prior condition of peoplés hearts–visible only to God and Christ–has predisposed them one way or the other (5:38, 44, 46–47; 8:44–47; 10:25–26; 12:38–40; cf. 3:19–21). Those who can believe with minimal signs (1:50; 20:8) are contrasted with those who struggle to believe at all (3:12); those who appreciate Jesus» gift and pay a price for their faith are also more apt to believe (cf. 9:35–38). Faith in the Father (through his agent Jesus, 5:24; 12:44) and the Son (1:12; 3:15, 16, 18, 36; 6:35, 40, 47; 7:38–39; 8:24; 11:25–26; 12:36, 46; 16:27; 17:8; cf. 6:29) is the precondition for salvation, but in the context of the Fourth Gospel, salvation is guaranteed only if one perseveres in such faith. Technically, Jesus accepts signs-faith (e.g., 13:19; 14:29; 20:29), but many whose faith is only signs-faith will not endure subsequent tests of faith and thus end up without faith in Jesus. Thus Jesus is not impressed with crowds who «believe» in him but do not understand what they are believing (8:30); they will be his genuine disciples only.if they continue in his teaching (8:31), and sure enough, before the dialogue is over, they have become his mortal enemies (8:59). The language of faith can also be applied to Jesus knowing better than to place his trust in untrustworthy people who will not persevere (2:24; cf. the contrast between faith and betrayal in 6:64). Initial faith can stem from others» witness (4:39) and become complete once the initiates have experienced Jesus for themselves (4:40–42; cf. 1:46–51). 4. Life John employs ζω thirty-two times in the narrative depicting his signs, and four times in the discourse section. 2816 Even when not conjoined with «eternal,» the term designates eternal life with one exception (which may have symbolic import, 4:50–51). Otherwise John employs ψυχ (10:11; 12:25). 2817 In Johannine language, to «live forever» is basically synonymous with «remaining forever» (1 John 2:17), though the latter usually is not limited to the individual believer ( John 8:35; 12:34; 2 John 2 ). 2818 |
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