| The behavior of the believers» enemies itself condemns them. The believers» opponents believe that the death of Christians offers priestly sacrifice to God (16:2), no doubt pleasing to God the way Phinehas " s execution of an Israelite idolater had been. 9186 In fact, however, they think in this manner precisely because they have never genuinely known God or his agent (16:3). Jewish Christians were not the only minority group in Judaism to respond with hostility to what they regarded as the broader hostility of Israe1. Qumran interpreters concluded that Belial caught Israel in nets by presenting them as forms of righteousness (CD 4.15–17; cf. comment on John 16below). 9187 A further note of irony appears in the persecutors» conviction that their acts offer worship to God. In fact, those whom they martyr do «glorify» God by their deaths (21:19), 9188 as Jesus had (12:23–24; 13:31–33). Because Jesus» hearers in this passage had been with him from the «beginning,» they were qualified to witness (15:27), but now he was providing warnings they had not needed at the «beginning» (16:4). His presence had been enough for them (16:4), but now that he was leaving (16:5), 9189 they would need to be warned of what was coming (16:2–3). Other hardships awaited them, but Jesus could not explain them at this point (16:12); they were already weighed down with sorrow (16:6). 9190 When, however, Jesus» successor, the Spirit of truth, would come, he would reveal the rest of Jesus» secrets (16:13–15), including the things to come (16:13). Undoubtedly this included a revelation of future sufferings, beyond Jesus» own summary in this context (15:18–16:3), such as one finds in the book of Revelation. 8829 That Jewish parables often included allegorical elements is now clear, against earlier Aristotelian models; see Johnston, Parables; Keener, Matthew, 381–84; on «parables» (in the broader ancient sense) in John, see comment on 10:6. 8830 For moralists» various botanical illustrations, e.g., Seneca Ep. Luci1. 112.2; Plutarch Demosthenes 1.3; Marcus Cato 3.3 (and Jewish images, below); Eunapius Lives 461. John " s circle of believers may have also compared the «world» with a vine in contrast to the community of believers (Rev 14:18), but the pervasiveness of vine imagery renders this judgment at most possible. |
| 3382 As Smith, John (1999), 48, notes, it is appropriate there. But such patterns appear elsewhere, e.g., Demosthenes Against Conon 19; Sipre Deut. 161.1.3; b. c Abod. Zar. 20b; p. Šeqa1. 3:3; Ber. 61a; Rom 5:3–5 ; Jas 1:14–15; 2Pet 1:5–7 (similar to Wis 6:17–20). For similar kinds of repetition, see, e.g., Demetrius 5.268 (for anaphora), 270; Rhet. ad Herenn. 4.25.34–35. 3383 Jonas, Religion, 57–58; Bultmann, Epistles, 16 (stressing gnosticism but also mentioning OT, Judaism, and other Hellenistic sources). Dodd, Interpretation, 36, points out that the divine is both life and light in the Hermetica, especially Poimandres; Lee, Thought, 37, stresses Poimandres as well (Corp. herm. 1.5,6,12,21; 13.7–9,18; also Ginza, R. 5.2,179, 22–27 in Mandean literature). 3384 Minear, Images, 129, contends that the NT image of light draws from all streams of ancient thought (OT, rabbinic, apocalyptic, Essene, hermetic, and gnostic literature), and lists many references in the NT itself (Images, 128; cf. Manson, Paul and John, 118–19). 3385 E.g., Seneca Ep. Luci1. 48.8 (lumen); Plutarch Lect. 17, Mor. 47C (πολ φως); cf. Philo Creation 53; Porphyry Marc. 13.224; 20.329–330; 26.403,406,415; darkness as ignorance in Valerius Maximus 7.2.ext.la; Maximus of Tyre Or. 29.5; Porphyry Marc. 13.223–225; Acts 17:27; 26:18; Eph 4:18 . 3387 E.g., Maximus of Tyre Or. 34.1; see comment on 20:12. Orators also praised the brilliance of deities (e.g., Menander Rhetor 2.17,438.12–13, 20–24); writers also used light to symbolize the divine nature or care (Iamblichus Myst. 1.9,13). 3388 See on this theme pp. 247–51, above; cf. Platós parable of the shadows in the cave and the necessity of facing the light. 3389 Enz, «Dualism,» thinks the dualism originates ultimately from the good-evil dualism of Israel " s history. 3391 E.g., 1QS 3.3 and passim; 1Q27 1.5–6; 4Q183 2.4–8 (and perhaps 4Q185 1–2 2.6–8); Γ. Job 43:6/4; Sib. Or. frg. 1.26–27 (in Charles, Pseudepigrapha, 2:377); cf. 1 En. 108:12–14. 3393 E.g., 1QS 3.19–22; 1QM 13.5–6, 14–15. The DSS added dualism to the OT images (Brown, John, 1:340; cf. Charlesworth, «Comparison»); these are now often used as Johannine background here (e.g., Ellis, World, 27–28). Treves, «War,» 421, acknowledges OT influence on the Scrolls» «light» imagery, but thinks the imagery is «ultimately of Iranian origin.» Hebrew emphasis on contrasting opposites (like «day» and «night») to represent a whole (cf. Gordon, East, 35 n. 3), and poetic use of metaphoric language, suggest to us that the imagés Jewish roots lay in the OT, though probably accentuated under Persian influence during the exile (cf. similarly Manson, Paul and John, 118–19). |
| 10520 Early tradition stresses Peter " s priority at least in resurrection appearances ( 1Cor 15:5 ; cf. Luke 24:34; John 21:7 ; Haenchen, John, 2:208; Dunn, Jesus and Spirit, 126), which Farmer and Kereszty, Peter and Paul, 46, regard as a pro-Petrine tradition. 10521 That Peter and John appear together early in the Acts narratives (Acts 1:13; 3:1–11; 4:13,19; 8:14), as well as in the Synoptics ( Mark 5:37; 9:2; 13:3; 14:33 ) and other early Christian tradition ( Gal 2:9 ), may support our hypothesis that the beloved disciple represents John son of Zebedee here (see introduction, ch. 3). 10522 Börse, «Glaube,» recognizes that Peter believes here when he sees Jesus, but thinks John «corrects» the Synoptic tradition of the disciples» unbelief (Luke 24:1–11). 10523 Barrett, John, 563, thinks ακολουθν may subordinate Peter to the beloved disciple, given the term " s Johannine significance (cf. 21:22). Swiftness of foot is a benefit in epic literature, albeit not always sufficient for survival ( 2Sam 2:18 ; Homer I1. 10.372–375; 16.186; 20.411–418). 10524 E.g., Plato Sophist 221D; Aristotle Rhet. 2.20.4, 1393b; Cicero Brutus 93.321–322; see more fully Anderson, Glossary, 110–11, 121; the comment on 13:23–24. Comparing different authors provided a way to locate their strongest and weakest points (Dionysius of Halicarnassus Letter to Gnaeus Pompeius 1–2), so one could offer the best examples (Letter to Gnaeus Pompeius 6); one might even compare a single writer " s best and worst speeches (Dionysius of Halicarnassus Thucyd. 35, end). 10525 E.g., Philostratus Hrk. 27.1–13; cf. Xenophon Eph. 1.1. These did not necessarily denigrate the other (see, e.g., Menander Rhetor 2.10, 417.10–11 [citing Homer 17. 22.158]; Philostratus Hrk. 13.3–4). Running for a good reason could be praiseworthy; e.g., running to hear Torah does not desecrate even the Sabbatb (b. Ber. 6b), and one might run to greet a king (b. Ber. 58a) or to greet a loved one presumed possibly lost (Livy 4.40.3; Appian R.H. 2.5.3; Tob 11:9–10; Luke 15:20; other examples in Hock, «Novel,» 140) or because otherwise impelled by sudden news of a loved one (Apol1. Κ. Tyre 25). On physical prowess, see comments on 21:7,11. |
| Just as «hearing» Jesus connotes «heeding» him (given a frequent biblical connotation of «hear»), so knowing him (10:14) connotes «following» him (10:27), that is, obedience (1 John 2:3). 7330 Temporary following, perhaps because one saw signs (6:2), is not what John means here, for it cannot yield life (8:21, 24); following means discipleship (1:37–38, 40, 43), implying a new kind of life (8:12) and following to the death (13:36), even as one of the sheep (21:19). The image of the lamb guiding and his people following also appears in Revelation 7:17; 14:4. That the sheep would recognize and follow the shepherd but not a stranger (10:5; in this context, the thief fits the normal behavior of sheep. 7331 Domestic animals like dogs were known to be more receptive to acquaintances than to strangers (Plato Rep. 2.376A). (Greeks could tell stories, however, of another learning an animal herder " s pipe tunes and luring away the animals.) 7332 Kenneth Bailey notes that when a family buys a new sheep from others, it remains unaccustomed to the new family " s cal1. Thus when the new shepherd calls and other sheep leave the fold, it remains behind agitated and stays hungry until it can be trained. It does not respond to an unfamiliar voice. 7333 On παροιμα in 10:6, see the introductory comment on the parablés genre above. Their misunderstanding (10:6, ουκ Εγνωσαν–they did not «know» his words), however, demonstrates that they cannot hear his message (8:43)–which in turn simply demonstrates that they are not his sheep (10:3–4). On John " s misunderstanding motif, see comment on 3:4. 3F. The Fold and the Door (10:2–3, 7,9) A first-century C.E. Roman writer compares a general guarding his troops with a shepherd who sleeps securely knowing that his flock is penned safely with iron bars, protected from the hungry wolves raging fruitlessly against the fortification. 7334 Ancient Jewish sources provide less detail than we might like, but reports of Palestinian shepherds from the late nineteenth and early twentieth centuries may well preserve longstanding pastoral practice. It is unlikely that all sheepfolds were the same; variation in rank and resources would naturally produce somewhat different arrangements. One could build enclosures for sheep in various ways; one could use a cave ( 1Sam 24:3 ), 7335 a square hillside enclosure made of stone walls to keep out animals and winter wind, a roofed enclosure, or a temporary shelter using thorn-bushes for sides, or (as some think more likely here) «a yard in front of a house, surrounded by a stone wall which was probably topped with briars.» 7336 Such a sheepfold might have only one door, guarded by a porter and providing entrance to both the sheep and the house, 7337 or adjoining a house but with its own separate entrance. 7338 |
| 7046 On «God " s works,» cf. comment on 6:28; Charlesworth, «Comparison,» 415, on 1QS 4.4. John 3also speaks of «manifesting works,» but the parallel is primarily one of idiom rather than of theology (cf. 1 John 3:8 ; Johannine literature employs φανερω frequently: 1:31; 2:11; 7:4; 17:6; 21:1, 14; 1 John 1:2; 2:19, 28; 3:2, 5, 8; 4:9; Rev 3:18; 15:4); the idea in 2is closer. 7049 E.g., Chrysippus contended that Providence did not make sickness but in making good had to allow the bad to be produced (Aulus Gellius 7.1.7–13). 7051 Sipre Deut. 306.30.2, 5, 6. God " s mighty acts could be said to be predestined before creation (Gen. Rab. 5:5). 7052 Martyn, Theology, 28. For the verb «working» with the noun «works,» see also 6:28; Philostratus Hrk. 17.6. 7053 E.g., Homer Il. 2.387; 7.282; 8.529–530; 11.209; 14.259–261; Apollonius of Rhodes 4.1059; Dionysius of Halicarnassus R.A. 9.48.3; Arrian Alex. 1.19.2; Polybius 5.86.1–2; Caesar Alex. W. 1.11; Gallic W. 2.11; Apollodorus Epitome 4.2; Silius Italicus 5.678; 13.254–255; Philostratus Hrk. 58.4; their uncommonness made night attacks all the more devastating (Homer II. 10.100–101; Arrian Alex. 1.4.1); forced dismissal of the Senate (Cicero Earn. 1.2.3). Augustinés interpretation of «night» here as hell (Tract. Ev. Jo. 44.6) is fanciful (Whitacre, John, 238). 7054 Including for the eyes (Tob 11:11–13; CIG 5980, in Deissmann, Light, 135–36; cf. commentaries on Rev 3:18). Proper use of eye salve could help (Epictetus Diatr. 2.21.20; 3.21.21), but use of the wrong substance could produce blindness instead (Diodorus Siculus 22.1.2; Dionysius of Halicarnassus R.A. 20.5.2–3; Appian R.H. 3.9.2). 7056 E.g., Theophrastus Char. 16.14. For magical uses, see esp. Bourgeois, «Spittle,» 8–11 (forwarded to me by Daniel Wallace). 7057 Malina and Rohrbaugh, John, 170, e.g., cite Pliny Nat. 27.75; 28.5,48,61,77; 29.12,32; 32.39; Boring et a1., Commentary, 284, cite SIG 1173 (138 C.E.; magical). On therapeutic uses, see further Galen N.F. 3.7.163 (for skin diseases); Bourgeois, «Spittle,» 11–16. |
| 10445 Metzger, «Consideration,» 18–19. 10446 E.g., Ign. Trai1. 9; Augustine On the Trinity 4.6,10 (Oden and Hall, Mark, 238). The third day can mean «after three days,» as in L.A.B. 11:1–3, or parts of each of three days (Scott, Customs, 260; p. Ki1. 2:2, §1, on t. Ki1. 1:16); in either case, it means «soon» ( Gen 40:12–13, 18–19 ; Exod 3:18). 10447 Some utterly unrelated cultures also supply examples of resurrection legends (e.g., the Sonjo myth in Mbiti, Religions, 251), although without the historical attestation surrounding the case of Jesus. But given the transcultural interest in life after death, one need not suppose an organic connection among all such accounts except when they are geographically close and the story line is substantially similar. 10448 E.g., Herodotus Hist. 2.123; Plato Phaedo 64CD, 80DE. For further references, see comment on John 3:6 . 10449 Burkert, Cults, 21; Grant, Hellenism, 11–12; Mylonas, Eleusis, 268–69; Wagner, Baptism, 87. 10450 Wagner, Baptism, 112. 10451 Burkert, Religion, 293–95; idem, Cults, 21–22. 10452 Gasparro, Soteriology, 84–106, 125; Wagner, Baptism, 255–56. 10453 Cumont " s view of astral immortality (Cumont, After Life, 91–109; cf. Reitzenstein, Religions, 64–65; Dahl, Paul, 17; Avi-Yonah, Hellenism, 40–41) is much broader than the Mysteries and thus should not be directly linked to them (Gasparro, Soteriology, 98). The doctrine of bodily resurrection apparently also appears in the Hebrew Bible earlier than it is attested in Persian texts (Yamauchi, Persia, 456–57, 461; cf. 409; for immortality, however, cf. Olmstead, History, 40, 100–101). 10454 Mack, Myth, 112–13. 10455 On the last point, see Keener, Spirit, 6–48; Turner, Spirit, 1–18. 10456 Cf. Lewis, Life, 100. 10457 See Ferguson, Backgrounds, 439. 10458 Cf. Wifall, «Status.» 10459 Osborne, «Resurrection,» 932, cites also some Hellenistic works (4 Macc; Wis 2:23–24; 3:1–4; Philo Creation 135; Giants 14; perhaps also 1 En. 103:4); and, as denying even immortality, Sirach (17:27–28; 30:17; 37:26; 39:9; 44:8–15; 46:19). |
| The title «Spirit of truth» is undoubtedly particularly relevant to the Farewell Discourses because of the earlier identification of Jesus as the truth (14:6). 8720 This again binds the Spirit to Jesus. 4. Coming and Staying (John 14:15–20) If the disciples keep Jesus» commandments (14:15), especially loving one another to the death (13:34–35), he will send them another Advocate to minister for them in his stead (14:16–17). Thus, when Jesus comes to them after the resurrection to give them resurrection life (14:18–19), he will in some sense remain with them–indeed, in them (14:20). Although John presupposes that his audience knows of Jesus» ascension (20:17), like Matthew he does not narrate it because, as in Matthew, Jesus in some sense remains among his people (Matt 28:20). Those who love Jesus keep his commandments (14:15, 21; cf. 21:15); those who keep his commandments will abide more securely in his love (14:21; 15:10). What Jesus describes here is not a formula–it is far too circular for that–but the pattern for a developing relationship. For discussion of the significance of the commandments of 14:15, see comment on 14:21–25. 4A. The Paraclete Brings Jesus» Presence (14:16–17) For discussion of the «Paraclete,» the «Spirit of truth,» and possible legal implications of the image, see the lengthy introductory sections above, pp. 953–71. Of primary significance in these verses is the relation of the Spirit to Jesus; he is «another Paraclete,» Jesus» «successor» (see discussion above). Further, like Jesus, the Spirit may be related in some manner to the image of divine Wisdom in early Jewish sources (see discussion above); if this connection is likely, then just as Jesus» opponents attacked the very divine Word they claimed to uphold, so do the opponents of John " s audience attack what they purport to defend. Later, after Jesus returned and the disciples were empowered, disciples would be able to ask what they wished in Jesus» name (16:26), but until that time they remained dependent on Jesus, who would secure the other Paraclete for them (14:16). Clearly, the Father must authorize the Spirit " s sending (cf. Acts 5:32; 1Pet 1:12 ), but Jesus also plays a direct role in it (15:26; 16:7; cf. 3:34; Luke 24:49). Further, as the Father dwelled in the Son (14:10), so would the Spirit dwell in the disciples (14:17). The remaining of the Spirit with them «forever» (14:16) reflects language familiar in the Johannine circle (cf. 2 John 2 ; perhaps John 8:35 ); just as the Spirit «remained» on Jesus (1:32), the Spirit would remain with the disciples (cf. 1 John 2:27 ). The disciples, ready to lament Jesus» departure, would in fact obtain his continuing presence by the Spirit once he was glorified! |
| 10172 4 Macc 15:30; Aristotle Po1. 3.2.10, 1277b; Dionysius of Halicarnassus R.A. 4.82.3; 6.92.6; Diodorus Siculus 5.32.2; 10.24.2; Livy 2.13.6; 28.19.13; Appian R.H. 2.5.3; 7.5.29; Iamblichus V.P. 31.194. Some philosophers held that women were capable of courage (Musonius Rufus 4, p. 48.8 and that philosophy improved women " s courage (3, p. 40.33–35). 10173 2Macc 7:21; 4 Macc 15:23; 16:14; Diodorus Siculus 17.77.1; 32.10.9; Apuleius Metam. 5.22. «Courage» is literally «manliness» (e.g., 1Macc 2:64; Aristotle E.E. 3.1.2–4, 1228ab; Dio Cassius 58.4.6; Diodorus Siculus 17.45.6; 40.3.6; Theon Progymn. 9.22; Crates Ep. 19; Chariton 7.1.8). 10174 E.g., Homer I1. 7.96; 8.163; 11.389; 16.7–8; Virgil Aen. 9.617; 12.52–53; Dionysius of Halicarnassus R.A. 9.7.2; 10.28.3; Diodorus Siculus 12.16.1; 34/35.2.22; Aulus Gellius 17.21.33; Ps.-Callisthenes Alex. 1.46; cf. an unarmed man in Homer I1. 22.124–125; an effeminate man in Aristophanes Lys. 98. 10176 Mothers (Homer I1. 22.79–90,405–407; Euripides Supp1. 1114–1164) mourned sons; see especially a mother " s mourning the death of the son who would have solaced her in old age (e.g., Virgil Aen. 9.481–484; Luke 7:12–13). 10177 It may support an identification with the disciple of 18:15–16. The disciple perhaps departs in 19:27, «to his own» (Michaels, John, 319). 10178 Hoskyns, «Genesis,» 211–13; Ellis, Genius, 271; cf. Peretto, «Maria.» The specific meaning in Rev 12 is clearer, but even there the mariological reading is unclear unless one resorts to subsequent tradition; cf., e.g., Keener, Revelation, 313–14, 325–27. 10180 Cf. Moloney, «Mary.» Boguslawski, «Mother,» sees this new «eschatological family» confirmed by the coming of the Spirit in 19:30. 10183 Witherington, Women, 95. Cf. Jesus» mother as an example of discipleship also in Seckel, «Mère.» 10184 For care of parents in their old age, see P.Enteux. 26 (220 B.C.E.); Hierocles Parents 4.25.53; Diogenes Laertius 1.37; Quintilian 7.6.5; Sir 3:16 ; Gen. Rab. 100:2. Some texts view such care as «repayment» of parents (Homer Ii. 4.477–478; 17.302; 1Tim 5:4 ; possibly Christian interpolation in Sib. Or. 2.273–275). More generally on honor of parents, see comment on 2:4. |
| 6741 T. Mos. 3:14. 6742 E.g., Sipre Deut. 305.2.1; Pesiq. Rab Kah. 2(Tannaitic tradition); 12:25; 15:5. Cf. traditions on the four kingdoms ( Dan 2; 2 Bar. 39:7; 5/7?. Or. 8.6–11; Midr. Pss. 40, §4; cf. Lucas, «Origin»). 6743 Philo Rewards 137; Good Person 36. One enslaved might be said to have lost half onés worth (Homer Od. 17.322–323), and the impoverished free, as much as aristocrats, resented treatment as slaves (Dionysius of Halicarnassus R.A. 19.9.4; Livy 4.3.7; Dio Cassius 8.36.3; Chariton 1.11.3). Although high-status slaves existed (e.g., Herodian 1.12.3; see our comment on 1:27), a slavés position was otherwise socially low (e.g., Cicero Acad. 2.47.144; Num. Rab. 6:1). 6744 Homer Od. 17.320–321; Sir 33:24–30 ; b. Qidd. 49b. 6745 Lucian [Asin.] 5. 6746 Terence Self-Tormentor 668–678; Lady of Andros 495; Chariton 2.10.7; Apuleius Metam. 10.7,10; cf. MacMullen, Relations, 116. 6747 Plato Ale. 1.135C; Achilles Tatius 7.10.5; Chariton 6.5.5; Josephus Ant. 4.219; m. Sotah 1:6; b. Menah. 43b-44a, bar.; Syr. Men. 154–67. 6748 Homer Od. 24.252–253; Chariton 1.10.7; 2.1.5; T. Jos. 11:2–3. 6749 Homer Od. 4.63–64; Arrian Alex. 5.19.1; Apuleius Metam. 4.23. 6750 E.g., Aeschines Timarchus 42. For manual labor, see, e.g., Dionysius of Halicarnassus R.A. 9.25.2; further Finley, Economy, 40–41; Luwel, «Begrip.» Manual laborers themselves were probably more pleased with their status (Martin, Slavery, 44–46,123–24; Lenski, «Crystallization»). 6751 E.g., Demosthenes Against Leptines 132; Epictetus Diatr. 1.6.30; 1.9.20; 1.12.24; 1.13.3; 1.24.17; 1.29.16; 2.7.13; 2.13.18; 3.24.74; Diogenes Laertius 6.2.33; 6.2.43; probably Plutarch Virt. 2, Mor. 100E. Also Jeremias, Jerusalem, 351, citing a baratta in b. Qidd. 28a. To call one a «son of a slave» was to imply one s illegitimate birth (Josephus Ant. 13.292)–a charge one polemical document, probably from the early first century, levels against the Jerusalem priesthood (T. Mos. 5:5). 6752 M. B. Qam. 8:6; see further development of this idea in texts in Bonsirven, Judaism, 61. Some suggest that even Roman Jewish freedmen omitted mention of their manumission because Judaism acknowledged only God as master (cf. Fuks, «Freedmen»), but this probably assumes too monolithic a view of Roman Judaism. |
| 8969 Cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:3, 4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5; cf. 2Macc 12:43–45. 8970 Num. Rab. 18:20. Other texts are unclear, e.g., Sir 7:16 ; Sipre Num. 40.1.9; Sipre Deut. 311.3.1; 357.6.7; " Abot R. Nat. 16 A; 32, §69B; 37, §95B. Twelve months is a familiar duration (b. Sabb. 33b; Lam. Rab. 1:11–12, §40). 8971 Also Jude 7; Mart. Po1. 11.2. Although Luke does not reject future eschatology in his effort to contextualize for Greek readers (Acts 17:31–32; 23:6; 24:15), as do some Jewish sources (e.g.. Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8), Matthew " s emphases retain more of their original Jewish flavor (cf. Milikowsky, «Gehenna»). 8975 A disciple would normally follow a teacher " s wisdom (e.g., Xenophon Anab. 3.1.5–7), but in view of his Christology, John would undoubtedly expect his informed audience to think of more than this (cf. comment on John 1:27 ). 8977 Because μνω predominates in 13:31–15(thirteen of its fourteen occurrences in the discourse), Boyle («Discourse,» 211) makes 15the pivotal verse, with 15:12–16treating exterior relations (p. 213). But love (concerning God and one another) unites 15:1–17, so the new section (focusing on hate and relations with the world) begins with 15:18. 8978 See Grayston, Epistles, 67. Lacomara, «Deuteronomy,» 77, finds in the καθς of 13and 15a parallel with Pentateuchal commands to imitate God " s ways. 8979 In the Gospels, λελληκα, the first-person perfect active indicative of λαλω, appears only in Jesus» speech in John (6:63; 8:40; 14:25; 15:3,11; 16:1,4,6,25,33; 18:20), underlining the significance of his words. 8980 Aristotle N.E. 8–9 (a fifth of the work) addresses friendship, relating it to the goal of a happy life (Engberg-Pedersen, Paul and Stoics, 74; cf. 77). On enjoying friendship, see Seneca Ep. Luci1. 63. 8981 E.g., b. Yoma 4b; Lev. Rab. 16(purportedly from Ben Azzai); Pesiq. Rab. 21:2/3; 51:4; Urbach, Sages, 1:390–92; Bonsirven, Judaism, 95; see especially the Tannaitic sources in Urbach, Sages, 1:390; most fully, Anderson, «Joy.» In Song Rab. 4:11, §1, public teaching of Torah should generate as much joy as wedding guests experience from beholding a bride (cf. lohn 3:29). |
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