| 2637 Conjoined with the oft-recognized probable allusion to Christ " s deity in the «I am» of Mark 6 (Lane, Mark, 237–38; Hurtado, Mark, 91; cf. Argyle, Matthew, 115; Ellis, Genius, 110–11; Appold, Motif, 82), this allusion is very likely. But «I am» in Mark 13may simply mean «I am [messiah]» (Reim, Studien, 261 η. 20). 2638 Given the two Lords of Ps 110 , Peter argues, on which «Lord» should one call (Juel, «Dimensions,» 544–45; see Lake and Cadbury, Commentary, 22; Knowling, «Acts,» 81; Ladd, Church, 50–51; idem, Theology, 338–41). That 2concludes an exposition of 2is clear from the fact that 2picks up the rest of the Joel passage where Peter left off in 2(the allusion is noted, e.g., by Zehnle, Discourse, 34; Dupont, Salvation, 22; Haenchen, Acts, 184 n. 5). 2639 See Abrahams, Studies, 1:45; De Ridder, Discipling, 107, for evidence that Jewish proselyte baptism could occasionally be described as «in God " s name»; cf. Longenecker, Christology, 42–46, 127–28; Urbach, Sages, 1:124–34, for a discussion of the «name.» 2640 For divine language, cf., e.g., Danker, «God With Us» (though it is not necessarily «Hellenistic»). Cf. the emphasis on Jesus» deity in Heb (1:8), also probably in ethnically Jewish (albeit very hellenized) circles. Longenecker, Christology, 139, also notes that the most strictly Jewish circles in early Christianity most emphasized Jesus» deity. 2641 See examples in Smith, Parallels, 152–54 (m. " Abot 3to Matt 18:20; Sipra on 25to Matt 10:25; Mekilta on 15and Matt 13/Luke 10:24; Mekilta on 18and Matt 10:40; Midrash Tannaim 15to Matt 25:35,40). 2643 E.g., Ridderbos, Paul and Jesus, 102; cf. T. Sol 6for what is probably the earliest extant non-Christian exegesis of this Matthean text or of its subsequent use. 2645 As in Did. 7.1–3; Odes So1. 23:22. Various analyses recognize Matthew " s emphasis here on Jesus» centrality and authority (e.g., Meier, Matthew, 371; Brooks, «Design»; Schaberg, Father, 336–37 [emphasizing Jesus as the supreme teacher, not the Trinity]; Parkhurst, «Reconsidered» [connecting Jesus» words here with the worship of 28:17]). On the possible antiquity of the tradition, see Albright and Mann, Matthew, 362. |
| 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). |
| Yet John " s baptism may be seen in continuity with Christian baptism. Certainly John " s baptism was incomplete without Jesus» gift of the Spirit, but John " s death did not end the practice of baptism, which already had been adopted by the Jesus movement (4:1–3). 4893 The proposal that John 3refers to Christian baptism also has much to commend it. 4894 Like the image of becoming a newborn child, the command to baptism stems from earlier in the Jesus tradition. 4895 Moreover, one can argue that baptism and faith typically occur together in Johannine thought; Potterie contends that faith elsewhere precedes (1 John 5:6), accompanies ( John 19:34–35 ), and here follows Christian baptism. 4896 Unfortunately, the baptismal character of these other references is also disputable, 4897 and it is difficult to see that Christian baptism would be offering Nicodemus an earthly analogy he could grasp (3:10–12). Still, John and his audience clearly do presuppose some information which Nicodemus does not (such as the identification of water with the Spirit in 7:37–39), so it is not impossible that John intends a reference to Christian baptism. Whatever else the water here means, if it alludes to any kind of baptism (and it probably does), it alludes to the public crossing of social boundaries, which would transfer Nicodemus from one community to another. 4898 It is hardly self-evident, however, that John " s audience would presuppose Christian baptism here; even some interpreters who see Christian baptism in this text acknowledge that the Fourth Gospel includes no other clear references to the ritua1. 4899 Further, in the context of his whole water motif, where Jesus frequently supersedes the water of Jewish traditions (see comment on 2:6; 4:10; 5:2; 7:38; 9:6; 19:34), including the water of John " s baptism (1:33), we propose another interpretation as more likely. 4900 One Jewish lustration ritual probably makes the most appropriate sense of the «earthly» analogy (3:12) that Jesus seems to offer Nicodemus: as noted above, converts to Judaism were apparently seen as newborn children, and proselyte baptism seems to have been a vital step in this conversion process. If this is the referent of «water,» it would certainly drive home a stark point: the teacher of Israel (3:10) himself needs to become a true Israelite (1:47), a true child of Abraham (8:39–40), one of the Lord " s sheep (10:14–15). 4901 |
| There is a further sense in which the image of «orphans» may relate to the context of the Paraclete as a forensic intercessor. In light of biblical tradition, «orphans» were a class of people most susceptible to being oppressed; 8732 Jesus and the Spirit would prove to be their advocates (see comment above on the meaning of the Paraclete), defending them against the oppression of the world. 4C. Resurrection Life at Jesus» Coming (14:19–20) Here Jesus» «little while» refers to the second «little while» of 16(or the sum of both «little whiles»); after his glorification, the world will remain unable to behold him, just as the disciples could not immediately after his death. The time would come when it would be too late for outsiders to hear Jesus (12:36); after that he remained hidden (cf. 12:36) except through the witness of his followers and the unity of their community of faith (1:7; 13:35; 17:21–23). It is the risen Christ who comes to bring them the Spirit and breathe new life into them (20:22); thus, when Jesus comes to them (14:18) to impart the Spirit (14:16–17), the disciples receive resurrection life (14:19). 8733 This newness of their life is predicated on his own (14:19; cf. 1 John 4:9 ; Rev 1:18) and is «eternal life» (see comment on 3:16), the product of a new birth (see comment on 3:3, 5). Probably many early Christians believed that Jesus» new life had created new life in those united with him by faith ( Rom 6:4–5; 8:2, 11 ; 1Cor 15:2, 20 ; 2Cor 5:5; 13:4; 1 John 5:12 ). «In that day» (14:20; cf. 16:23) can bear eschatological connotations 8734 but, in keeping with John " s emphasis in this context on realized eschatology, refers to the time beginning from Jesus imparting the Spirit. John 14:20–23 refers to Jesus» presence with his disciples by the Spirit after the resurrection. 8735 For the mutual indwelling of Father and Son in 14:20, see also 14:11. 5. Revelation to the Obedient (14:21–25) Jesus again emphasizes that keeping his commandments shows love for him (14:21, 23–24; cf. also 21:15–17; for more on «commandments,» see comment on 13:34). The most striking feature here is the contrast between Jesus» teaching here and its narrative illustration: the disciples in fact fail to obey him, failing to love him or one another enough to lay down their lives (13:34–35), as Jesus himself predicted (13:36–38). Nevertheless Jesus gives them the Spirit (20:22)! But the text may imply some partial obedience on their part. Their only sign of mutual love is their group cohesion, their failure to scatter from one another (20:19); thus those present receive the Spirit, but Thomas, who was not among them, was not yet able to receive the Spirit (20:24). This might suggest that the Spirit is received by individuals primarily in the context of the believing community and that those who withdraw from that community (cf. 1 John 2:19 ) also withdraw from the true Spirit–that is, they exchange the Spirit of truth for the spirit of error (1 John 4:6). |
| 6486 Jub. 16:27, 29; 18:19; 2Macc 10:6–7; cf. Deut 16:14, 15 ; Lev 23:40 . 6487 E.g., Apol1. Κ. Tyre 39 (which suggests that people also visited strangers during the festival, 39–40); Diogenes Laertius 2.68; Willis, Meat, 61. 6488 Cf.Dihle, «Fête.» 6489 E.g., m. Sukkah 5(given its most likely sense); b. Sukkah 51ab, 53a. 6490 See Moore, Judaism, 2:44–45 (comparing the functions of libations among pagans); Ringgren, Religion, 190; Harrelson, Cult, 69; Uval, «Streams»; cf. Zech 14:16–19. 6491 On winter rains, see comment on John 10:23 . 6492 E.g., 1 En. 76:4–13; 2 Bar. 10:11. 6493 Often compared with the eschatological resurrection because rain also brings life, e.g., b. Ber. 29a; 33a; Šabb. 88b; Ta c an. 2ab; 7a; p. Ber. 5:2; Ta c an. 1:1, §2; Gen. Rab. 13:6; 73:4; Deut. Rab. 7:6; Pesiq. Rab. 42:7. 6494 See further Sipre Deut. 41.6.4; thus, in later sources, repentance (Gen. Rab. 13:14), obeying Torah (Num. Rab. 3:12), the temple service ( " Abot R. Nat. 4A), tithing (Pesiq. Rab Kah. 1:4), Sabbath observance (Song Rab. 7:2, §2), or charity (Lev. Rab. 34:14) brings rains. 6495 E.g., 1 En. 101:2; Pss. So1. 17:18; Josephus Ant. 8.318–319; Lev. Rab. 35:10. 6496 Jdt 8:31; Josephus Ant. 14.22; m. Ta c an. 3:8; t. Ta c an. 2:13; " Abot R. Nat. 6A; b. Ta c an. 8a; 19b-20a; 23a-26a; p. Ta c an. 1:4, §1; 3:9, §§6–7; 3:11, §4; cf. 1 Kgs 17:1; 18:41–46; Jas 5:17–18. Among Greeks, e.g., Diogenes Laertius 8.2.59; Iamblichus Bab. St. 10 (Photius Bibliotheca 94.75b); on rainmakers in some traditional societies, see, e.g., Mbiti, Religions, 234–36. 6497 " Abot R. Nat. 4A; b. Ta c an. 19b, bar.; Pesiq. Rab. 52:3; see comment on obedience and rain, above. Greeks might also undergo rituals (cf. Iamblichus V.P. 10.51) or require sacrifice to propitiate a deity who sent drought (Pausanias 2.29.8; Alciphron Farmers 33 [Thalliscus to Petraeus], 3.35, par. 1–2; rejected by Seneca Nat. 4.7.3). 6498 E.g., t. Sukkah 3:18; Ecc1. Rab. 7:14, §3; Song Rab. 7:2, §2. 6499 M. Ta c an. 1:1; b. B. Mesfa 28a (R. Gamaliel); p. Ta c an. 1:1, §§1–10. Prayers for rain appear in the OT (1 Kgs 8:36; cf. Jer 14:22 ); twice in the Amidah (second and ninth benedictions); and in Jdt 8(Johnson, Prayer, 13–14). |
| On the reclining (13:12), see our comment on the setting (13:1–3). By opening with a statement of his superior rank (13:13), Jesus focuses his following words on the inversion of status and power among his followers, a theme elsewhere known from the Jesus tradition (e.g., Mark 9:36–37; 10:15, 42–45 ; Matt 18:3–4, 10; Luke 22:24–27). Whoever instructed a disciple in Torah was his master, 8182 and Jesus certainly was the teacher of his disciples. 8183 While disciples might call their teachers both «teacher» and «lord» («sir»), on the Johannine level of meaning the latter term implies christological authority (13:13). 8184 Following Jesus» example by washing one another " s feet (13:14) evidences following the example of his love (13:34) but also evokes the image of the water motif (see comment on 2:6; 3:5), implying involvement in Christ " s salvific work. 8185 (For imitation of teachers and of God, see comment on 13:34–35.) If Jesus sacrifices his life to serve his followers, then his followers must also be ready to pay such a price to guard one another " s perseverance in the faith. That they «ought» to wash one another " s feet may reflect the moralist use of the language of obligation, 8186 but is certainly acceptable vocabulary in the Johannine circle of believers (cf. 1 John 2:6; 3:16; 4:11 ; cf. 3 John 8 ). When Jesus takes the role of a servant, he plainly inverts the roles of himself and the disciples in that society. 8187 John utilizes in 13a saying also attested in the Q tradition, which in its original form applied to disciples as well as slaves (Matt 10:24–25; Luke 6:40). 8188 A disciple normally would not claim to be greater than his teacher; 8189 if a master suffered, how much more should his servant be willing to endure it. 8190 That a servant or disciple was like the master may have been a proverb and was probably at least a commonplace. 8191 Disciples would do for their teachers almost anything a slave would do except deal with their feet, which was considered too demeaning for a free person (see comment on 1:27). 8192 By the late second century, a sage could exercise much of the authority over a disciple that a master could over a slave; he was even permitted to beat pupils. 8193 Disciples of the sages should attend on the sages; 8194 studying under rabbis involved serving them. 8195 This passage in some sense repudiates the conception of servant-disciples prevalent in the rabbinic movement and probably the larger culture. 8196 Its ideas are certainly consistent with other extant Jesus tradition ( Mark 10:43–45 ). Jesus» disciples were servants (15:20); ultimately servants in the exalted sense of the biblical prophets (cf. Rev 1:1) yet servants of Jesus as well as of God (12:26). But they were also friends (15:15), invited into fellowship by a love that burst the bounds of social propriety (cf. 3:16). |
| 34. O how I have emulated that old murderer Lamech! By my pleasure-loving cravings I have killed my soul as the man, my mind as the young man, and my body as my brother, like Cain the murderer. ( Gen.4:23 ) 35. Thou wouldst have contrived to build a tower, my soul, and erect a stronghold for thy lusts, had not the Creator confounded thy plans and brought thy schemes crashing to earth. ( Gen.11:3-4 ) 36. I am struck and wounded! See the arrows of the enemy with which my soul and body are pierced all over! See the wounds, the sores and the mutilations that cry out and betray the blows of my self-chosen passions! 37. The Lord rained fire from the Lord of old, and burnt up the wanton wickedness of Sodom. But thou , my soul, hast kindled the fire of hell, in which thou art about to be bitterly burnt. ( Gen.19:24 ) 38. Know and see that I am God, Who searches hearts, punishes thoughts , reproves actions, and burns sins, and judges the orphan, the humble and the poor. ( Deut.10:18 ; Ps.67:5 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Thou didst stretch out thy hands to the merciful God, O Mary, when sunk in the lowest vices. And He Who by every means was seeking thy conversion, lovingly stretched out a helping hand as to Peter. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: With all eagerness and love thou didst run to Christ, abandoning thy former way of sin. And being nourished in the untrodden wilderness, thou didst chastely fulfill His divine commandments. Refrain: Holy father Andrew, pray for us. To St. Andrew of Crete: Let us see, let us see, O soul, our Lord and God’s love for men. So before the end let us fall down before Him with tears and cry: By the prayers of Andrew, O Savior, have mercy on us. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Unoriginate, uncreated Trinity, indivisible Unity, accept me who repents, save me who have sinned. I am Thy creation, despise me not, but spare me and deliver me from the fire of condemnation. |
| Like the Qumran community, John " s outlook is sectarian and dualistic; 8331 «the world» is arrayed against the community (15:18–25), demanding internal cohesion (15:12–17). But the comparison even here should not be overdrawn; it is highly unlikely that the Johannine community had withdrawn from the world physically (17:11, 15, 18, 21), certainly not into a wilderness enclave as the Qumran community had. As Painter notes, John in no way negates love for those outside the community: first, the stated purpose for loving one another is as a witness to the world (13:35); second, they are not said to hate unbelievers as at Qumran (as noted above); third, God " s love for Jesus (17:23,26) and the world of humanity (3:16) should be active in disciples (17:26); fourth, the Father " s love for Jesus (15:9) is the basis for his special love for disciples (15:12). 8332 That the world would see the truth through disciples» love for one another (13:35) is significant. Just as Moses» signs of judgment become signs of mercy in John (2:11), so the signs of judgment through which the Gentiles might know God " s identity (Exod 6:7; 7:5,17; 8:10, 22; 9:29; 10:2; 14:4,18) become such signs of mercy in John, and ultimately this sign of the way believers treat one another (13:35; 17:21–23). «By this» (èv τοτω) elsewhere in this discourse applies to revealing God to the world (15:8); 8333 it is an essential part of witnesses» testimony to πντες (13:35), humanity as in 1and the «world» as in 3:16. To this point in the book, disciples have followed Jesus (2:12; 3:22; 11:7–16, 54; cf. 1:37; 18:15–16), believed in Jesus (2:11; cf. 4:27; 9:27–28), and done Jesus» work (4:2; 6:12; cf. 19:26–27); perseverance also is a criterion for true discipleship (8:31; cf. 2:17,22; 12:16), and some disciples, by failing to persevere, have failed the test (6:60–61, 66; 12:4; cf. 8:31; 18:2, 17, 25). But here the mark of discipleship is following their master " s example (13:34–35); pupils imitated their teachers. |
| 228 Irenæus quotes the prophecy in the Matthæan form, which differs much from the LXX rendering. Moreover he agrees with Codex Bezæ in reading τς ουδαας for γ οδα, and μ for οδαμς. Justin quotes the words twice in the Matthæan form, but with the usual γ οδα and οδαμς (Ap. 1, 34, Dial. 78). 230 «My » for « thy » (LXX ...) by oversight. Part of the text is quoted in III, IX. 2. See also above, c. 36. 232 Matt. XXI. 5 (Isa. LXII. II; Zech. IX. 9). The passage is quoted in the Matthaean form, and ascribed to Isaiah from whom the first words come. In St Matthew " s Gospel it is ascribed to «the prophet,» though some codices insert «Zachariah.» Justin quotes it differently, Ap. I, 35, Dial. 53. 235 Cf. Just. M. Dial. 114: σθ τε γρ τ γιον πνεμα . . . λγους φθγξατο περ τν ποβανειν μελλντων, φθεγγμενον ατος ς ττε γινομνων κα γεγενημνων. It is interesting to see that in IV. lv. 2, Irenæus actually had given the future in this passage. “Ipse infirmitates nostras accipiet et languores portabit.” 239 The Arm. text gives the passive («be understood »); but doubtless the LXX ... was read: the difference is only in the final letter. 241 The repetition in the Arm. of the word here rendered «tormented » suggests that the same Greek verb would underlie the words of the prophet («was tormented for our sins») and of the psalmist («And I was tormented»). But in the former case we and μεμαλκισται,, and this verb does not occur in the LXX of the Psalms. Probably the reference is to Ps. XXXVIII. 8 (9), κακθην, taking up ν κακσει and κεκακσθαιofIsa. LIII. 4, 7. For the argument cf. Just. M. Ap. I, 35 μν Δαυεδ . . . οδν τατων παθεν, κ.τ.λ. 245 The Arm. word for «lamb » in this place (amaru) seems to be a Syriac loan-word: see the note in Dr. Weber " s translation. 248 IV, IV. 2: “et inenarrabile habet genus.” Cf. Just. M. Ap. 1, 51: τατα τσχων νεκδιγητον χει τ γνος: Dial. 43 and 76. 252 The words appear to mean literally: «the Spirit becoming as it were a shadow with glory and covering it (or him).» |
| 436 Or, «speaking generally.» Others translate, «the greater part of the nature assigned to all things is a varying quantity among animals.» 462 According to others, «If any one should stand, declaring with uncovered head that the Creator of the world was inclined to wickedness,» etc. 507 Either (a) God " s foreknowledge of man " s efforts, or (b) the soul " s conduct in a prior state of existence, or (c) both. 515 The Greek word occurs in 2Macc. III. 39, VII. 35, 3Macc. II. 21. Schleusner gives inspector as the equivalent. L. and Sc. «overseer, watcher, esp. of a god.» «Intendant,» an officer who superintends, is perhaps the least cumbrous and the least ambiguous for our purpose. For the different Greek word in Dan. IV. 13 , translated watcher (not a guardian, but a wakeful one), see Driver " s Daniel, page 49. 517 The same word as above. See Huetii Origeniana, lib. II. c. II. quaest. V. 26, «De angelis tutelaribus. Assignatos esse angelos ut curam earum pastorum instar gererent, et primitias ex iis Deo offerrent, homines nimirum qui meritis praecellerent et virtute, eorumque pias cogitationes.» Origen thought that both bad and good angels might have «provinces.» «Neque enim, inquit, fas est credere malos angelos suis proeesse provinciis et bonos non easdem provincias habere permissas.» Cont. Cels. lib. VIII. 34, Hom. 12 in Luc. 535 See the De Princip. Bk. I. c. 7, s. 3. It was Origen " s belief that the stars were living beings, capable of receiving commandments from God. 537 «Demiurge.» But Waterland (I. p. 383, Ox. 1843) says «the three words texni/thj, dhmiourgo_j, and poihth&j, especially the two last, seem to have been used by the ancients promiscuously; and to have been applied indifferently to Father or Son, as they had occasion to mention either.» See also, note 71. 547 R.V. «the river.» «The Eulaeus was a large artificial canal some 900 feet broad, of which traces remain, though it is now dry.» Prof. Driver. 561 Or, «productive.» How we are to tell when the stars are causative, and when they are merely indicative. |
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