| 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. |
| Carriera das Neves, «Pronome» Carriera das Neves, Joaquim. «O pronome pessoal μες como chave hermenêutica do IV Evangelho.» Didaskalia 20 (1990): 43–65. Carroll, «Eschatology» Carroll, John T. «Present and Future in Fourth Gospel «Eschatology.»» Biblical Theology Bulletin 19 (1989): 63–69. Carroll, «Exclusion» Carroll, Kenneth L. «The Fourth Gospel and the Exclusion of Christians from the Synagogues.» Bulletin of the John Rylands Library 40 (1957–1958): 19–32. Carroll, «Peter» Carroll, Kenneth L. « " Thou Art Peter.»» NovT 6 (1963): 268–76. Carson, Discourse Carson, D. A. The Farewell Discourse and Final Prayer of Jesus. Grand Rapids: Baker, 1980. Carson, Fallacies Carson, D. A. Exegetical Fallacies. Grand Rapids: Baker, 1984. Carson, John Carson, D. A. The Gospel according to John. Grand Rapids: Eerdmans, 1991. Carson, «Matthew» Carson, D. A. «Matthew.» Pages 3–599 in vo1. 8 of The Expositor " s Bible Commentary. Edited by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Carson, «Paraclete» Carson, D. A. «The Function of the Paraclete in John 16:7–1 1.» JBL 98 (1979): 547–66. Carson, «Purpose» Carson, D. A. «The Purpose of the Fourth Gospel: John 20Reconsidered.» JBL 106 (1987): 639–51. Carson, «Responsibility» Carson, D. A. «Divine Sovereignty and Human Responsibility in Philo: Analysis and Method.» NovT 23 (1981): 148–64. Carson, «Source Criticism» Carson, D. A. «Current Source Criticism of the Fourth Gospel: Some Methodological Questions.» JBL 97 (1978): 411–29. Carson, Sovereignty Carson, D. A. Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension. New Foundations Theological Library. Atlanta: John Knox, 1981. Carson, «Tradition» Carson, D. A. «Historical Tradition in the Fourth Gospel: After Dodd, What?» Pages 83–145 in Studies of History and Tradition in the Four Gospels. Vo1. 2 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1981. Carson, Triumphalism Carson, D. A. From Triumphalism to Maturity: An Exposition of 2Corinthians 10–13. Grand Rapids: Baker, 1984. |
| 9243 Carson, «Paraclete,» 549,561. This view has not gained much support (cf. Bürge, Community, 209–10), and the more traditional view that the righteousness is that of Christ (e.g., Tribble, «Work,» 275) or his people is to be preferred. 9245 Bammel, «Paraklet,» 203, contends that this triad is comparable to similar triads summing up the law " s meaning in Judaism or that of secret knowledge in gnosticism but offers no compelling evidence for the case. Stanton, «Convince,» thinks that the last two clauses are less clear because John has compressed more expanded material, but the partial parallelism suggests that if the parallelism existed in John " s source at all, it was not more expansive than John has it here. 9246 Reading cm as «in that,» rather than «because,» against Bürge, Community, 209; Holwerda, Spirit, 56. 9248 Against Carson, «Paraclete,» 559–60; Carson, Discourse, 141; Hunt, «Paraclete,» 109 (although the idea of counterfeit righteousness is not unknown; cf. CD 4.15–17 and the Amoraim in Gen. Rab. 49:9). Carson " s main argument insists on parallel form, but as Berg, «Pneumatology,» points out, «the subjects of the subsidiary clauses are quite un-parallel» (p. 206). The revelation of the Tightness of the divine agent exposes the sin of the accusers, 9:41; 15:24. 9249 Cf. Dahl, «History,» 139: «The vindication of Jesus by his ascension.» Stenger, " Dikaiosyne» thinks δικαιοσνη here refers to Jesus» righteousness even before the incarnation (cf. 1 John 2:1,29, 3:7 ). But while the clause no doubt assumes the eternal Tightness of God " s side, it is Jesus» glorification that establishes this fact. Conversely, Porsch, Pneuma, 286; Potterie, «Paraclet,» 104, and others (cf. Tribble, «Work,» 275) are probably too narrow to limit this even to Jesus» righteousness; his exaltation establishes the rightness of his disciples before God " s court as well (1 John 2:1). 9250 Hatch, «Meaning,» 105, also defines it as the believers» justification, due to the Johannine Advocate with the Father. |
| 9191 Tribble, «Work,» 278; Hunt, «Paraclete,» 94; Sanders, John, 350; Holwerda, Spirit, 52; cf. Schlier, «Geist,» 106–7; Boring, Sayings, 62. Carson, «Paraclete,» 564, thinks the conviction is partly through the disciples. 9192 The lack of questions about his departure does not contradict 13and 14:5; it is present tense, and in the story world the disciples have not been asking questions since 14(Barrett, John, 485; Blomberg, Reliability, 213). 9194 On the technical use of συμφρει in moral texts, see comment on 11:50; but the moralistic usage exercises little influence on this passage. 9195 For parallels between Jesus and the Spirit, see, e.g., Brown, «Paraclete,» 126; Bornkamm, «Paraklet,» 12; Schlier, «Geist,» 107–8. On the Spirit " s relation to the kerygma, see, e.g., Boice, Witness, 120–22, 143–45. 9197 Cf. Bammel, «Paraclet,» 214–16; Zerwick, «Wirken,» 230; Hegstad, «Hellige»; Bultmann, John, 575 (though Bultmann is correct that the Spirit does restate Jesus» word). Haenchen, John, 2:144, argues that the Spirit will go beyond the earthly Jesus as John goes beyond his sources» traditions. 9199 Schlier, «Begriff, " 271. Cf. McNaugher, «Spirit» (Christ is the substance of the Spirit " s revelation). 9202 For an example, see Porphyry Marc. 24.376–384; see esp. Anderson, Glossary, 32–33; Rowe, «Style,» 134. 9204 Marcus Aurelius 1.17.1; 6.21; to «refute» in Musonius Rufus 8, p. 62.39–40; in rhetoric, «refutation» (see Anderson, Glossary, 40). 9209 Lutkemeyer, «Paraclete,» 222, maintains this on the basis of an opposition between a social religious Hebraic sense (after citing Isa 11:4!) and a forensic judicial Greco-Roman sense. Cf. Forestell, «Paraclete,» 168–69 (presenting evidence for both positions); Swete, Discourse, 116–17 (convinces understanding and convicts conscience); Hatch, «Meaning,» 104 (confute or convict). 9210 Smith, « John 16 ,» 60; Carson, Discourse, 138; Trites, Witness, 118–19; Johnston, Spirit-Paraclete, 144; Sanders, John, 350; Witherington, Wisdom, 264; cf. Porsch, Pneuma, 275–89; Potterie, «Paraclet,» 101–5, though Baum, Jews, 129–30, overstates the consensus when he says that «all commentators are agreed that there is a question here of a trial before God, where the world is the accused party and the Spirit the prosecutor.» This is more than just convincing the world that it is wrong (cf. Stevens, Theology, 211; Carson, «Paraclete,» 558). |
| 8416 For the localization of inspiration (albeit not the Spirit; see Keener, Spirit, 7–8) in Greek sanctuaries, see Aune, Prophecy, 31. 8417 For the Spirit indwelling the covenant community in the Scrolls, see 11QT 51.7–8; Bruce, «Spirit,» 54; idem, Corinthians, 45; the Shekinah is inseparably connected with the community in b. Sanh. 58b; B. Qam. 83a; Yebam. 64a; cf. Gen. Rab. 86:6. For bibliography, see esp. Malatesta, Inferiority, 345–48. 8421 Irenaeus Haer. 5.36.2. «Mansions» enters the AV and RV from Tyndalés use of the Vulgate and Old Latin, «where the word bears its proper meaning, «places where a traveller halts and rests upon his journey»» (Swete, Discourse, 6; cf. also Whitacre, John, 348). 8424 Ibid., 67. Akiba could say a generation was left fatherless when R. Eliezer died, since rabbis could be called «father» ( " Abot R. Nat. 25 A). 8431 As Berg, «Pneumatology,» 144, points out, following other scholars, there is no inherent contradiction between referring this to the resurrection appearances and referring it to the Paracletés coming, «which is associated with and yet distinct from those appearances.» 8432 Cf. Bartlett, «Coming,» 73 ( John 14–16 points toward ch. 20, since John identifies Easter and Pentecost). This need not exclude future eschatology as foreign to John " s thought, as Dodd, Bultmann, and Robinson, Coming, 176, may believe; but it does suggest that it is not here in view. It need not be a response to the delay of the Parousia (against Kysar, Maverick Gospel, 96). 8433 Barrett, John, 457; Carson, Discourse, 24 (although Carson reads the passage as referring to the end of the age). 8434 So also Brown, John, 2:620, although he speaks of it as «a place in heaven.» 79 Holwerda, Spirit, 84; Blomberg, Reliability, 198, and Talbert, John, 204 (comparing being 8435 With the Lord» in 1 Thess 4:17, which admittedly does reflect traditional language). Traditional dispensational writers, among others, often hold this view; cf. Strombeck, Rapture, 24. Others may see a reference to Christ " s coming for the believer at death, e.g., Strachan, Gospel, 194; Boettner, «Postmillenialism,» 206; Payne, Appearing, 74, which at least could appeal to some contextual support (13:36–38), unlike the futuristic Parousia interpretation. |
| Pagans could also distinguish temporary resuscitations followed by death from perpetual life (Philostratus Hrk. 2.9–11, third century C.E.). 7624 This is not to suggest that women " s religious activities were not prominent in many circles (see, e.g., Abrahamsen, «Reliefs»; idem, «Women»; Kraemer, «Ecstatics»; idem, «Ecstasy»; idem, Maenads; Brooten, Leaders) but that in public discourse most ancient circles featured it less dominantly than men " s in comparison to Luke and John, as a firsthand survey of the ancient sources will revea1. Fehribach, Bridegroom, 83–113, finds community types in Jesus» relationships with the various women in this Gospel, including here; yet this argument seems less plausible here than at some other points. 7626 Gravesites were to be outside residential areas (cf. Heb 13:11–12; 4 Bar. 7:13; Wilkinson, Jerusalem, 146). For regularly visiting gravesites to mourn, see, e.g., Apol1. Κ. Tyre 30–31. 7629 It is especially significant when a wifés name appears before a husband " s (MacMullen, «Women,» 209–10; Flory, «Women»). 7632 Michaels, John, 191; often used, e.g., for «the snorting of horses» (Morris, «Jesus,» 48). Cf. μβρμημα in Lam 2LXX. 7633 The term κλαω (11:31,33) may bear less than wholly negative connotations for a repeated reader, since joy follows such weeping in every other appearance of it in this Gospel (16:20; 20:11–16). 7635 E.g., Carson, John, 415; ÓDay, «John,» 690–91. Story, «Attitude,» suggests that Jesus «rebuked» himself; but see Lindars, «Rebuking.» 7636 Evans, John, 121–22; Bruce, John, 246; Sloyan, John, 143; Whitacre, John, 289. It was understood that onés pain could become anger and lead to lashing out (Plutarch Cor. 21.1–2). Carson, John, 416, suggests Jesus is angry at perhaps sin and death as well as their unbelief. 7637 Marsh, John, 433; Borchert, John, 359–60. Malina and Rohrbaugh, John, 200, suggest «indignation» at Mary " s public challenge in 11:32, questioning whether he has acted like «a true friend.» This would make sense, but can 11really be a challenge? I think it more likely intended praise that proves inadequate, since Jesus calls for higher faith. |
| Jesus» discourses in the Fourth Gospel fit a relatively uniform pattern. As Dodd and others have noted, John develops most of his discourses the same way: Jesus» statement, then the objection or question of a misunderstanding interlocutor, and finally a discourse (either complete in itself or including other interlocutions). 603 John usually limits speaking characters to two (a unified group counting as a single chorus) in his major discourse sections, as in Greek drama. 604 Repetitious patterns might provide analogy and unity of presentation, as in the speeches in Acts. 605 Thus Ben Witherington suggests that, while there is likely some authentic material in the discourses, John took artistic liberties in expressing them, given the dramatic mode of biography in which he wrote. 606 D. A. Carson suggests that John provided the substance rather than verbatim reports; the Fourth Evangelist used his material in his sermons before revising it for his Gospe1. 607 Thus virtually all scholars concur that Jesus» discourses in the Fourth Gospel reflect Johannine editing or composition. 1. Speeches as Interpretive Events Nor is structure the only indication of Johannine editing; the function of the discourses in their context supports such a probability. Although one would also expect the historical Jesus to address issues raised by the occasion, it is significant that John " s discourses often interpret the events they accompany (e.g., 6:26–58 with 6:1–21). By doing so, they function as speeches in ancient narratives often did: to provide the writer " s clues to the meaning of the historical narrative, 608 as well as the writer " s best reconstruction or, when sources were lacking, guess, of what the speaker would have said. 609 (As in the Gospel of John, speeches could also constitute a large body of the narrative.) 610 As in Greco-Roman historiography, some Palestinian Jewish haggadic works used the speech of reliable characters to illumine the narrativés significance. For example, speeches in Jubilees often interpret the events they accompany. 611 |
| 9442 Dodd, Interpretation, 96. 9443 Cf. Enz, «Exodus,» 213; Dowd, «Theology,» 334 (comparing Moses and Jesus). Moses declares God " s name, glorifying it, in Deut 32 (Glasson, Moses, 77). 9444 Glasson, Moses, 77. 9445 Cf. " holy Lord» (J En. 91:7); «holy God» (Sib. Or. 3.478). «Holy Father» became more popular in early Christian circles (Did. 10.2; Odes So1. 31:5). 9446 Westcott, John, 243. On Jesus» holiness, see 6:69; 10:36; 17:19. 9447 With, e.g., Brown, John, 2:759. 9448 Robinson, «Destination,» 122, suggests that John parallels Jesus with Jerusalem, where God " s name would dwell ( Deut 12:11 ). While such an observation might fit Johannine theology had one put the question to the author (cf. Rev 21:22), there is no direct indication of such a specific allusion in this text. 9449 See comments in Vellanickal, Sonship, 280–81. 9450 Kysarjohn, 258–59. 9451 Rhetoricians classified such substitution of descriptive titles as antonomasia (Rowe, «Style,» 128, citing Cicero Consi1. 4.9; Porter, «Paul and Letters,» 579, citing Rom 5:14 ; Anderson, Glossary, 23, citing Quintilian 8.6.29–30). 9452 Jub. 10:3; 15:26. Greeks and Romans recognized that some offenses, including betrayal (here, of onés people), could merit punishment in the afterlife (Sallust Speech of Gaius Cotta 3). 9453 For discussion of this figure, see, e.g., Keener, Matthew, 573–75. 9454 Many commentators suspect that John adapted this figure to realized eschatology (e.g., Lightfoot, Gospel, 301; Glasson, Moses, 109; Freed, Quotations, 97; Best, Thessalonians, 285), though cf. the correct caution of Quast, Reading, 115. 9455 Pace Freed, Quotations, 97, who therefore cites Prov 24 :22a, though (p. 96) he thinks an allusion back to Jesus» own words in 6:70–71 is more likely (despite γραφ). 9456 E.g., Carson, Discourse, 192, favors this position, but only very tentatively. 9457 We leave aside uses of τατα in the discourse that refer to others (15:21; 16:3). 9458 Cf. similarly 1 John 5:18 ; Rev 3:10. Prayers for protection from demons (e.g., Tg. Ps.-J. on Num 6:24 ) became common, especially as popular demonological speculation grew. |
| 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. |
| 4391 In Greco-Roman custom (suggesting the custom " s pervasiveness), there could also be auspicious days for marriage (Hesiod Op. 782–784; Apuleius Metam. 2.12; cf. Plutarch R.Q. 86, Mor. 284F; Virgil Georg. 1.276–286; Ovid Fasti 3.393–394; 6.221–224; for widows and virgins, Ovid Fasti 2.557–560); and in Roman society widows married on a different day of the week than virgins (Plutarch R.Q. 105, Mor. 289A). On inauspicious days in general, see Aulus Gellius 5.17; Ovid Fasti 1.8, 45–48; Plutarch Alc. 34.1; Cam. 19.1; Dionysius Epideictic 3.266–267; Iamblichus V.P. 28.152; b. Pesah. 112b; Šabb. 129b. 4392 M. Ketub. 1:1; b. Ketub. 2a; p. Ketub. 1:1, §1; Pesiq. Rab Kah. 26:2; thus Brown, John, 1:98, counts backward to make 1before the Sabbath, etc. Manns, «Jour,» cites several rabbinic texts to the effect that the marriage day was changed to the third day; but this was a temporary exception and no doubt irrelevant here. (Although Josephus was a priest, Josephus Life 414 probably reflects the preference for virgins; cf. among Greeks Hesiod Op. 699.) 4393 Michaels, John, 11. Olsson, Structure, 23, suggests that this means the third day after the preceding sequence of days in ch. 1, which is a plausible way to read the text. 4395 Bruns, Art, 25; Carson, John, 168 (suggesting a Sabbath image; but Jewish readers would not envision a wedding then!); Hambly, «Creation,» 70–71; Barosse, «Days,» esp. 508–14; the last two with profoundly imaginative allegorical exegesis. 4397 Grassi, «Wedding.» Manns, «Traditions,» cites a Jewish tradition linking the gift of Torah with Israel " s death and resurrection. Moloney, Belief, 58, finds an allusion to four days of preparation preceding the final three days before the revelation on Sinai (using Mek. on Exod 19:1–10). Contrast van der Waal, «Gospel,» 34, who finds Pesach connections instead. 4398 Pentecost was linked with covenant renewal this early (Jub. 6:17; L.A.B. 11[on Exod 19:1]; cf. Flusser, Judaism, 48; Dunn, Baptism, 48), but the giving of Torah is less certain (Safrai, «Temple,» 893; cf. Noack, «Pentecost,» 89; Sleeper, «Pentecost,» 390; Cocchini, «Evoluzione»; Charnov, «Shavuot»; contrast Weinfeld, «Pentecost»). Although the link remains possible, some commentators on Acts 2 have not taken sufficient account of the rabbinic tradition " s dating (cf. Exod. Rab. 31:16; Dupont, Salvation, 35; Zehnle, Discourse, 62; Dunn, Baptism; Harrelson, Cult, 25; Le Déaut, «Shavúot»; for a balanced appraisal, see Isaacs, Spirit, 130–31). |
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