| 7768 Glasson, Moses, 72, who also compares (less persuasively) glory revealed on a seventh day in 2(where chronology is not mentioned) and possibly 7(which we believe may be the eighth) 7769 E.g., Bruce, John, 255. It may have been a meal in Jesus» honor; for the significance of this and status issues of seating, see Malina and Rohrbaugh, John, 207–8; and our comment on status and the foot washing in ch. 13. 7770 It occurs sixteen times in the Synoptics, including in a saying quite consonant with John 12 ( Mark 10:45 ; Matt 20:28; Luke 22:26–27). Seven of its appearances are in Luke alone, including Luke 10:40; but it appears frequently enough elsewhere for one to doubt that John must simply reproduce Lukés style rather than earlier tradition here. 7771 Beare, Matthew, 505, complains that such a quantity would not fit in a usual alabaster flask; but even if this is the case, John omits mention of such a flask (a common container; see Witherington, Women, 55) present in the Synoptic accounts (Matt 26:7; Mark 14:3 ; Luke 7:37), reinforcing our picture that John is independent of them here. 7772 Catullus 13.9–14; by contrast, Seneca Ep. Luci1. 108.16 and others advocated avoiding perfumes (unguento), preferring no scent. 7773 Brown, John, 1:448. Essentially the same population type lived on both sides of the Red Sea (Huntingford, «Axum,» 28; Rashidi, «Africans,» 22–23). On myrrh, see further Harrison, «Myrrh.» 7775 Ibid., also commenting that the rare πιστικς may translate overliteraly an Aramaic expression that can mean «genuine» nard or apply to «faith» (better than Hunter, John, 121). 7778 See Witherington, Women, 113, citing Athenaeus Deipn. 12.553 and Billerbeck, Kommentar, 1:427–28, 986. Bruns, « Jn 12:3 ,» cites the same Athenaeus reference and relates anointing to royalty byPolybius 26.1.12–14. 7782 Morris, John, 576–77; Witherington, Women, 55; on the eastern Mediterranean Jewish custom, see, e.g., m. Ketub. 7:6; Sotah 1:5; Sipre Num. 11.2.3; " AbotR. Nat. 3; 17A; 14, §35B; cf. Jos. Asen. 15:1–2; 18:6; Belkin, Philo, 230; further sources in Keener, Paul, 19–69; idem, «Headcoverings.» |
| 4969 E.g., Pesiq. Rab. 23:8. Socrates also reportedly compared the soul with winds that are invisible yet yield clear effects (MacGregor, John, 73, cites Xenophon Mem. 4.3). 4970 One could speak similarly of a quickly disappearing pirate (Chariton 2.4.7: ν οκ οδας οδ» οπθεν λθεν οδ» που πλιν πλθεν); a Tanna spoke of inability to see the womb (where one came from) or the grave (where one was going; " Abot R. Nat. 32, §69B). More analogously, a Tanna commented on Dan 12that the righteous, like the stars, are sometimes visible but sometimes invisible (Sipre Deut. 47.2.8). 4971 Ezek 37 figures prominently in 4Q386; 4Q388; 4Q385 frg.2, lines 7–8; and a Dura Europos mural; perhaps Acts 2:2. See, e.g., Chevallier, Souffle, 23; Robinson, «Baptism,» 17; Bruce, Commentary, 54. Some diverse cultures link «spirit» and «wind» (Kaplan and Johnson, «Meaning,» 205; Egyptian language in Görg, «Wehen») or «wind» with the divine (Mbiti, Religions, 70). 4972 Commentators often recognize «wind» and «Spirit» as a double entendre here (e.g., Lightfoot, Gospel, 131; Hunter, John, 38; Sanders, John, 125; Brown, John, 1:131; Johnston, Spirit-Paraclete, 9; Shedd, «Meanings,» 255). 4973 Bernard, John, 2:313, contends that in John κοω with the genitive implies «hearing with appreciation and intelligence» as distinct from the accusative usage. This observation may summarize too simplistically, but a pattern does emerge. Genitive nouns follow this verb in 1:40; 3:8, 29; 4:42, 47; 5:24–25, 28; 6:45, 60; 7:32, 40; 8:38, 40, 47; 9:35, 40; 11:4; 12:34, 47; 14:24; 15:15; 18:37; 19:13. Nouns in the genitive or dative follow in 1:37; 3:29, 32; 4:1, 47; 5:24, 30, 37; 7:32; 8:26, 43; 9:31–32,35; 10:3; 11:4,6,20,42; 12:12,18,29,34,47; 14:28; 19:8,13; 21:7, which account for most of the book " s secondhand reports, and appear theologically significant far more rarely (esp. in 3:29,32; 5:24, 30, 37; 8:26, 43; 10:3; very rarely in the remainder of the book). 4974 «Hear» is also used in its regular narrative sense, which is not specifically theological, probably in 1:37,40; 4:1,47; 6:60; 7:32,40, 51; 9:27,31, 32, 25,40; 11:4,6,20,29,41–42; 12:12,18,29, 34; 14:28; 18:21; 19:8, 13; 21:7. |
| 4766 Safrai, «Education,» 964–65. As a ruler (3:1), Nicodemus would not have to work during the day. 4767 E.g., Judg 6:27 ; 1Sam 28:8; 2 Kgs 25:4; Sophocles Ajax 47; Ant. 494; E1. 1493–1494; Euripides E1. 90; Iph. taur. 1025–1026; Livy 27.5.18; Ovid Metam. 7.192; Lucian Phalaris 1; Hermogenes Issues 50.14–16; Maximus of Tyre Or. 19.4; Gen. Rab. 74:7; Pesiq. Rab. 8:2. Even the Scrolls could use «night» and «darkness» literally at times (4Q299 frg. 5, lines 1–4). 4769 So also John Chrysostom Hom. Jo. 24 (on 2:23–3:4), though noting that Nicodemus acts more courageously in 7and 19:39. 4770 As often noted, e.g., Hoskyns, Gospel, 211; Ellis, World, 63; Barrett, John, 204–5; Ellis, Genius, 52–53; Brown, John, 1:130; Morris, John, 211. The symbolic use of «night» appears elsewhere in the Jesus tradition (Luke 22:53), but John " s light/darkness dualism draws from a broader base of imagery. 4772 Schnackenburg, John, 1:366, suggests that Nicodemus " s agenda behind his question is the desire for eternal life «which preoccupied all Jews.» Others did ask the question (e.g., b. Ber. 28b, bar.; cf. Luke 3:10; Acts 2:37; 16:30), but Schnackenburg overstates the case here. 4775 See Rhet. ad Herenn. 4.21.29–4.22.32; Quintilian 8.3.11–12; 9.3.66–67; Rowe, «Style,» 132; Anderson, Glossary, 93, 127; idem, Rhetorical Theory, 283–85; cf. Blass, Debrunner, and Funk, Grammar, §488. For clarifying word meanings normally, see Rhet. Alex. 25, 1435b. 19–22; for deliberate ambiguity and homonymy, see Anderson, Glossary, 81–82; for discussion of homonyms (words sharing the same name but a different «essence»), see, e.g., Porphyry Ar. Cat. 61.10–68.3. Cf. also συζυγα (Anderson, Glossary, 111) and ντανκλασις (ibid., 20). For an example, see τρυφν and τρφειν in Musonius Rufus 9, p. 70.28–31; or κρακας and κλακας in Diogenes Laertius 6.1.4. 4777 E.g., Book of the Dead spells 145–146; Plutarch Isis 78, Mor. 382F-383A; Heraclitus Ep. 5; Frankfurter, Religion in Egypt, 261–62. The soul returns to its place of heavenly origin (e.g., Maximus of Tyre Or. 41.5; Menander Rhetor 2.9,414.21–23); this can be portrayed as divinization (2.9, 414.25–27). Some philosophers, including later Platonists, prepared for such ascents by «ascending» out of bodily attention into contemplation of the divine (e.g., Porphyry Marc. 6.103–108; 7.131–134; 10.180–183; 16.267–268; 26.415–416; cf. Col 3:1–2). |
| John appears to believe that his people would have been more open to considering Jesus» claims but were hindered by a small but vocal portion of the Judean elite. John " s hostility is not toward Judaism as a whole. Yet in this light some of his uses of the term «Jews " –sometimes contrasted with the Jewish crowds (7:12–13)–appears all the more abrupt. (John sometimes does employ abruptness to draw attention to his language, e.g., 3:2–3.) John " s portrayal of «the Jews» is usually hostile, as the following tabulation shows: Negative: 1:19; 2:18, 20; 3:25; 5:10, 15, 16, 18; 6:41,52; 7:1, 11, 12, 15, 35; 8:22, 48, 52, 57; 9:18, 22; 10:19,24,31,33; 11:8, (46), 54,55; (18:12,14: rulers); 18:31,36,38; 19:7,12,14,21,38; 20:19 Positive: 4(for readers), 22; 11:45; 12:9,11 (cf. 12:19–20) Feasts: 2:13; 5:1; 6:4; 7:2; 11:55 King: 18:33, 39; 19:3, 19 Other customs: 1834 2:6; 18:20; 19:31,40, 42 The problem is not the unqualified use of the title «Jews»; John " s fellow Jews could employ this title with neutral significance, 1835 could call themselves «Israel» but when dealing with foreigners call themselves «Jews» («Judeans»), 1836 or could apply it to Jewish opponents without in any way detracting from their own Jewishness. 1837 (The term had various uses; some inscriptions employ it geographically, as some have suggested for this Gospel; more employ it ethnically or religiously, sometimes including Gentile adherents.) 1838 The problem is that John employs the negative use of the term so frequently. It is clear that the negative use of the term «Jews» predominates in the Fourth Gospel, with second place going to «neutral» uses. More ambiguous cases not listed above do not improve this general picture. Although «ruler of the Jews» may not appear negative in 3:1, it becomes associated with a less than positive character in the following context (19:39, which treats him positively, drops the epithet), as do the «Jews» of 8whose faith in Jesus proves quite transitory. The essentially positive uses in 11:19, 31, 33 and 36 remain theologically neutral; the possibly neutral 13alludes back to the negative context of 7:34; and 19is basically negative. |
| 9389 Even generally conservative commentators usually will not claim that the chapter was intended as a verbatim recollection (Ridderbos, John, 546–47). 9390 E.g., Smalley, John, 189; Bürge, Community, 116 n. 9. On the antiquity of the tradition, see, e.g., Keener, Matthew, 633; Witherington, Christology, 219. Supposed parallels between John 17 and Matt 6:9–13 (Walker, «Prayer»; cf. Dodd, Tradition, 333) are possible but not impressive. Motifs such as «Father,» «Name,» «glorify» or «hallow,» «keep» from «testing,» and «deliver» or «protect» from «the evil one» (Carson, Discourse, 174) were relatively standard fare in early Jewish prayers (Jeremias, Prayers, 104–5; h. Ber. 60b; Sanh. 64a). At most, the sequential parallels may suggest coherence with extant Jesus tradition (Blomberg, Reliability, 219), which adapts many elements of contemporary Jewish prayer (Keener, Matthew, 215–16). 9391 The aorist implies the perspective of completion, although this need not require the speaker in the story world to speak after the events (Blass, Debrunner, and Funk, Grammar, 171–72). The και νυν of 17may reflect a temporal transition (cf. Laurentin, «Wéattah,» on the OT and Lukan usage for reversal) but need not do so (e.g., 1 John 2:28). 9392 As Smith notes (John 327), John may know the Gethsemane tradition (12:27; Heb 5:7–8), but John emphasizes Jesus dying intentionally (10:17–18). For distinctives of various early Christian writers on the final prayer, see more fully Dodd, Tradition, 71. 9393 cf. Gordon, «Prayer» (consecrating disciples as priests). 9394 Schulz, Evangelium, 213. 9395 See Aune, Prophecy, 124, citing 2Macc 15:14; cf. 1Sam 7:8; 12:23; 15:11 ; Jer 7:16; 11:14; 14:11; 15:1; 37:3; 42:2,4, 20 . 9396 Schnackenburg, John, 3:198, cites the use of parting prayers in Gen 49 ; Deut 32 ; Jub. 1:19–21; 10:3–6,20–22; 36:17; cf. 1 En. 91; 4 Ezra 8:20–36,45; 2 Bar. 48:1–24; 84–85. 9397 See Minear, «Audience,» 343. 9398 See Schnackenburg, John, 3:198, on their «form and function.» |
| John apparently declares that Jesus lays down his life 7443 «in order that» he might take it again (10:17); on this reading the resurrection «is not a circumstance that follows the death of Jesus but the essential completion of the death of Jesus.» 7444 The term tva could connote result rather than purpose here, 7445 and appears in some unusual senses in John (e.g., 17:3); but given John " s usual practice, it most likely connotes purpose here. 7446 The cross is necessary in part as a precursor to the resurrection. It is also part of Jesus» obedient relationship with his Father (10:17–18; cf. 14:31; 15:10). Even more explicitly than in the Synoptics, in this Gospel Jesus» cross is his choice and not that of his enemies (10:15,17–18; 15:13; 19:30);he acts on behalf of his sheep (10:15),to save them (11:50; cf. 1:29). Divided Response to Jesus (10:19–21) On the division (10:19), see comment on 7:43; 9:16. The unity of the new flock (10:16) would come at the expense of division in the first-century synagogues (cf. Acts 13:42–50; 18:6–8; 19:8–9). Even to listen to Jesus was offensive to some (10:20), just as some of John " s contemporaries probably felt that it was wrong to listen to the Jewish Christians. 7447 Certainly some early second-century rabbis considered even listening to schismatics a dangerous exercise. 7448 (On the charge of demonization, see comment on 7:20; 8:48.) Others, however, were impressed by the miracle (10:21) which had started the current debate (9:1–38). John closes this section by pointedly referring his audience back to the sign on which the following debate commented. 7010 On the relation between vision and epistemology in the chapter, see also Marconi, «Struttura di Gv 9,1–41»; for the language in general, see introduction, ch. 6. 7013 Witherington, Christology, 170–71, cites, e.g., Tob 11:10–14; SIG 2 807.15–18; 1173.15–18; SIG 3 1168. 7016 Witherington, Christology, 170, citing Mark, John, and Q (the Matthean summary and uniquely Markan examples he cites do not add to these). |
| 9284 Kuyper, «Grace,» 3–13; Dahl, «History,» 132; Epp, «Wisdom,» 138; Westcott, John, 13; Stuart, «Examination,» 316; Dodd, Studies, 141–42; Dodd, Bible, 75; Dodd, Interpretation, 82; Boismard, Prologue, 54–56; Barrett, John, 167; Hoskyns, Gospel, 150; Lee, Thought, 40; Schnackenburg, John, 1:272; Gaston, Stone, 209; Ladd, Theology, 230. 9287 Metzger, Textual Commentary, 247. Contrast Bammel, «Paraklet,» 205–6, who regards ν as a clarification or explanation of εις. 9289 Cf. Bultmann, John, 574–75, and notes by some of the older commentators, such as Westcott, John, 230; Tholuck, John, 377–78. Contrast Harrison, «Ministry,» 194. 9290 That is, not «on his own authority» (T, Ab. 15:8; 19:4A; Philostratus Hrk. 8.2). This is also characteristic of the role of prophets ( 2Pet 1:21 ; cf. Num. Rab. 18:12); disciples should also speak what they hear (Socrates Ep. 20). See comment on 8:28. 9291 For a similar apologetic (albeit not experiential) chain, cf. Josh 11:15, where God commanded Moses, who commanded Joshua; or Rev 1:1. 9294 If the false prophets of Rev 2–3 advocate compromise with the imperial cult or with non-Christian Judaism and took John the Baptist as one of their models (as suggested above in comment on John 1:6–8 ), ecstatic experience could have been substituted for the objectivity of the Jesus tradition. The Paraclete passages lack any indications of ecstatic activity (Boring, Sayings, 85–86, citing as an analogy of nonecstatic inspiration Herm. Mand. 11.2–9). 9296 Potterie, «Paraklet,» 95, denies that this is simply «une proclamation kérygmatique» and associates it rather with a nuance found in apocalyptic literature, «révéler, dévoiler,» often in Danie1. On p. 96 he observes that this is not always a new revelation but, as in Daniel and elsewhere, it can mean «to give the interpretation of earlier revelation that is obscure and mysterious.» Young, «Isaiah,» 224, roots the term in Isaiah LXX (where it appears fifty-seven times). 9297 Godet, Commentary, 184, argues for their equivalence through the asyndeton between 16and 16:14. |
| 5724 Manns, «Fête.» 5725 Bruce, Documents, 49; cf. Fenton, John, 67. On rabbinic development of that feast, see, e.g., Adler, «Rosh Hashanah.» 5726 Jub. 16:27; m. Git. 3:8; b. B. Mesi c a 28a (Tannaitic attribution); Sukkah 33b; Pesah. 34b (in 36a it is Pesach, but this is clear from the context); p. Git. 3:8, §4; Gen. Rab. 6:5, 35:3; Safrai, «Temple,» 894. Tabernacles was one of the most prominent feasts (Josephus Ant. 8.100). 5727 Brown, John, 1:206; cf. Yee, «Sabbath.» If John added the Sabbath to the original story (Meier, Marginal Jew, 2:681), the emphasis becomes all the clearer. 5728 See Yee, Feasts, 46–47. 5729 On John " s topographic accuracy, see, e.g., Hunter, «Trends»; Dunn, «John,» 299. 5730 Perkins, «John,» 959. 5731 βραστ is a typically Johannine way of citing Hebrew (5:2; 19:13,17,20; 20:16; Rev 9:11; 16:16; cf. John 1:38 ); Luke and Paul prefer βρας (Acts 6:1; 21:40; 22:2; 26:14; 2Cor 11:22 ; Phil 3:5 ; cf. also 4 Macc 12:7; 16:15). 5732 On the probability of this reading, see Wieand, «Bethesda,» 394–95; Vardaman, «Bethesda,» 29; Cullmann, Worship, 84–85 n. 2; Finegan, Archeology, 143; Wolters, «Copper Scroll» (citing 3Q15 11.12). Cf. the site near the temple in Josephus War 2.328. For the meaning, related to «pools,» see Görg, «Beckenhausen.» 5733 Cf. similarly Selkin, «Exegesis,» 188–89. 5734 For problems with the St. Annés site (as well as other proposed sites), see Selkin, «Exegesis,» 175–79. 5735 Wieand, «Bethesda,» 396–97; Vardaman, «Bethesda,» 28; Cornfeld, Josephus, 338,364; Finegan, Archeology, 145. An allegorical connection between the sheep pool and Jesus» «sheep» (10:1) is unlikely, given the proximity of the pool to Bethesda; on the sheep pool, Finegan, Archeology, 142–43. 5736 Yamauchi, Stones, 104. The term κολυμβθρα suggests a deep pool (Bernard, John, 1:226). 5737 Vardaman, «Bethesda,» 28. The view of some (e.g., Bruns, Art, 65; Ellis, Genius, 88; more skillfully, Selkin, «Exegesis,» 196) that they symbolize the five books of the Law seems to allegorize unnecessarily, despite references to the Law later in the chapter. |
| 8914 See, e.g., Morris, John, 669; Barrett, John, 473; Brown, John, 2:660; Ridderbos, John, 516 n. 115. The most frequently cited agricultural parallels (Xenophon Oec. 18.6; 20.11; Philo Dreams 2.64) do not imply pruning without further specification; in a rural setting, one might purify other things (e.g., fountains, Longus 4.1). 8915 E.g., Epictetus Diatr. 4.11.3, 5; Iamblichus V.P. 16.70; Philostratus Hrk. 7.3; Porphyry Marc. 11.204; 15.255–56 (cf. also 23.368; 24.374–76; 26.402–3). 8917 In Rev 15purity accompanies the image of angelic linen; see 19:40; 20:7, 12 and our comment for the significance of linen and white as purity images. 8919 Ovid Metam. 2.29. For drying grapes in the hot sun, see Aelian Farmers 1 (Euthycomides to Blepaeus). 8922 That Gal 5 contrasts the Spirit " s fruit with law-works (cf. Gal 5:4–5,14,18,23; 6:1–2 ) suggests a contrast with traditional Jewish understanding of means of obedience; such a contrast would naturally fit John " s polemic, though abundant other early Christian uses of the image do not require us to limit the image to this purpose. 8923 In one of several interpretations of a text, some Amoraim interpreted a treés fruitfulness as good deeds (Num. Rab. 3:1); in a natural parallel, the results of learning Torah could be compared with fruit (Num. Rab. 21:15). 8926 Epictetus Diatr. 1.15.8. Epictetus Diatr. 1.17.9 may suggest «fruitfulness» as a broader cultural metaphor for utility; certainly it could mean «profit» (cf. e.g., Musonius Rufus 14, p. 92.23). 8931 See Bonsirven, Judaism, 54–55, and citations there. Boring et a1., Commentary, 301, cite, as an example of the «hymnic topos» of dependence on a deity, Aelius Aristides Or. 37.10: people will never «do anything useful without Athena.» 8933 Bruce, John, 309, rightly notes in this connection that Jesus «is the living embodiment of all his teaching.» 8938 For vine grafting, see Columella Rust. 3.9.6–7; 4.29.1–9; Arb. 8.1–5; also Seneca Ep. Luci1. 112.2, who applies it as a moral illustration. Vines could be transplanted in February or as late as the end of March (Seneca Ep. Luci1. 86.20–21). |
| 4605 Passover «of the Jews» need not mean that the church no longer celebrated it (as Beasley-Murray, John, 39, suggests), but they certainly interpreted it differently in light of Jesus» death (19:31–37; 1Cor 5:7 ); «of the Jews» is a description not necessarily implying supersession (cf. Bruce, John, 73). 4606 Hanson, Gospel, 45, also connects Jesus» first «sign» (2:11) with his ultimate sign (2:18–19). 4608 E.g., Let. Arts. 100–101; 4 Macc 4:9–12; Sib. Or. 3.575–579; Philo Spec. Laws 1.76; m. Kelim 1:6–9; Mek. Pisha 1.48ff.; Schniedewind, «Criticism.» 4609 E.g., lQpHab 9.6–7; T. Mos. 5:4; 6:8–9; if early, cf. T. Levi 15:1. See Keener, Matthew, 561. 4611 So M. Goguel, critiqued in Sanders, Jesus and Judaism, 364 n. 4, who employs the criterion of coherence in a positive manner. 4614 Pace Vermes, Religion, 185 n. 1. Witherington, Christology, 109, suggests an expectation that the messiah would claim special authority regarding the temple, but his texts (Josephus War 6.285–286; Ant. 18.85–87) may merely link eschatological prophecy with the restoration of a temple. 4618 Philo Spec. Laws 1.166–167 claims that priests inspected all the animals, but his apologetic testimony may not be firsthand. 4621 That Jesus was leading out his sheep (cf. 10:1) might be plausible on a symbolic level (2:19–21 may invite a larger symbolic reading), but relating the doves to the Spirit (1:32) would strain ones sense of plausibility; most likely, John intends 2on a literal level, not as a symbolic double entendre. «Pouring out» (2:15) can be related to the Spirit, water from handbasins (cf. 2:6), or judgment (Rev 16:1) only with difficulty. 4625 Ibid., citing Philo Spec. Laws 1.74–75. Elsewhere Sanders (p. 94), proves skeptical that Philo is entirely reliable in his description of the temple. 4626 Schnackenburg, John, 1:346. Brown suggests that Jesus fashioned the whip from rushes used as bedding (Brown, John, 1:115). 4627 Michaels, John, 35. In one tradition the Messiah would come with a scourge to punish evildoers (b. Sanh. 98b; Westcott, John, 41), but the value of this observation is diminished by the large rabbinic pool of diverse proposals concerning the Messiah " s coming. |
|
|
