| 6047 Blomberg, «Miracles as Parables,» 343; also Brown, John, 1:254. Dodd, Tradition, 197, contends that Mark tells the story mainly from Jesus» perspective, and John from that of the disciples. 6048 On a recovered Galilean fishing boat, see Peachey, «Building»; Riesner, «Neues»; Andifiach, «Barca»; Wachsmann, «Boat»; Stone, «Boat.» 6051 Boring et a1., Commentary, 99–100, cites Isocrates Paneg. 88–89; Dio Chrysostom Or. 3, On Kingship 3, §30. 6053 Smith, Magician, 120, cites Lucian Philops. 13; also the promise of water-walking ability in PGM 1.121. See the citations in Bultmann, Tradition, 236–37 6054 Smith, Magician, 119. Blackburn, «ΑΝΔΡΕΣ,» 190, cites traditions in which Orpheus, Abaris, Epimenides, and Apollonius as well as Pythagoras and Empedocles controlled the elements; cf. also the ancient (deceased) hero Protesilaos (Philostratus Hrk. 13.2–3; but see Maclean and Aitken, Heroikos, lxxix n. 124). 6056 Ibid., «ΑΝΔΡΕΣ,» 192. He also contends that in such traditions the presence of sages like Pythagoras or Apollonius could guarantee a voyagés safety, but such traditions did not describe the sage saving the ship from storm (cf. also Bultmann, Tradition, 237–38, citing as closest Porphyry V.P. 29; Iamblichus V.P. 135). 6057 Cf. Bias in Diogenes Laertes 1.86; Acts 27:22–25; contrast Aristippus in Diogenes Laertes 2.71. 6058 See Theissen, Stories, 101. Prayers for safety at sea were, not surprisingly, common (e.g., Achilles Tatius 3.5). 6059 Theissen, Stories, 65, cites here Jonah 1:14; b. B. Mesi c a 59b; p. Ber. 9(Bultmann, Tradition, 234–35, prefers the latter). In 4Q451 frg. 7, line 3 (in Wise, Scrolls, 259) apparently the Mediterranean Sea would be still because of the eschatological revealer, but his role (like Moses?) and the character of the peace (naturés or humanity " s?) are not yet fully clear. 6060 E.g.,Mek. Pisha 16.165–168; Bes. 4.52ff.; Sipre Deut. 8.1.1; in later texts, p. Ta c an. 1:1, §8; Gen. Rab. 23:6; 55:8; 74:12; 76:5; 84:5; 87:8; Exod. Rab. 2:4; 15:4, 10; 31:2; Lev. Rab. 34:8, bar.; Num. Rab. 3:6, bar.; 13:20; Deut. Rab. 2:23; Song Rab. 4:4, §4; Pesiq. Rab. 10:9. |
| 3486 In a negative example, cf. T. So1. 18(πντα νθρωπον), though the demon " s power is limited. Torah " s message is free to all who enter the world (Mek. Bah. 5.100–1). 3490 Glasson, « John 1 9» (citing mainly late sources: b. Nid. 30b; Lev. Rab. 14:2; 31:1,6, 8 [but light in the mothers womb here refers to physical light vs. darkness]; his earlier citation of 4 Ezra 7supports the view no more clearly than does John 1by itself). On prenatal sin, see comment on John 9:2 : but Judah ha-Nasi (ca. 200 C.E.) taught that the tempter ruled only from birth (b. Sanh. 91b). 3493 Morris, John, 94; MacGregor, John, 11; Schnackenburg, John,:253, 255; Stuart, «Examination,» 293. The rabbinic phrase «everyone coming into the world» is not irrelevant because it lacks explicit statement of «person» (Stuart, «Examination,» 293) nor simply because John " s usage elsewhere is more important (Morris, John, 93–94), true as the latter argument may be; the rabbinic phrase applies to individuals entering the world (e.g., t. c Ed. 1:15; Sipre Deut. 311.1; 312.1.1; 313.1.3) as well as to «everyone,» hence could apply to Jesus as well as anyone else. 3495 Cf. the rhetorical practice of distributio (Rhet. ad Herenn. 4.47; Anderson, Glossary, 32–33; cf. Rowe, «Style,» 134), though it is normally more elaborate. 3497 If John envisions chronological specificity, perhaps 1implies his birth (or préexistence?), but 1the beginning of his public ministry later in this chapter (Luther, 5th Sermon on John i), though this is unclear. Westermann, John, 7, thinks 1:11–12 outlines John " s story (coming to his own in 1–6, rejected by them in 7–12, empowering those who received him in 13–17). 3501 See Boccaccini, Judaism, 251–65; Donaldson, Paul and Gentiles, 52–74; in Let. Aris., see Boccaccini, Judaism, 176–79. 3502 E.g., 1Macc 5; Jub. 1:9; 15:34; 22:16–18, 20–22; 23:24; 24:25–33; LA.B. 7:3; 12(OTP also cites 4 Ezra 6:56; 2 Bar. 82here); 1Q27 1.9–11; 4QpNah. 1.1; m. c Abod. Zar. 2:1; Ter. 8:12; Sipre Deut. 213.1.1; Gen. Rab. 80:7; Pesiq. Rab. 21:2/3. Texts such as p. Ter. 1:1; 3:8; Pesiq. Rab. 48address Gentiles» sacrifices. |
| 3762 L.A.B. 11:14; cf. Sipra VDDen. pq. 2.2.3.3; some believed Moses ascended to heaven to receive Torah and there beheld God (Martyn, History, 103; cf. comment on 3:13). For Philo, Moses saw because he went beyond mortal vision (Names 8) and because he sought a revelation of God (Spec. Laws 1.41; cf. John 14:8 ). One could see God in some sense yet remain alive ( Gen 32:30 ; Ascen. Isa. 3:8–10), or in some traditions be spared temporarily by God " s mercy (Gen. Rab. 65:10; cf. Callimachus Hymns 6.59). Hanson, «Midrash,» thinks that Paul expounded as if Moses saw the preexistent Christ. 3763 Sipre Deut. 357.19.1; b. Ber. 7a; Meg. 19b. The rabbis may have had reason to polemicize here as well if some Diaspora Jews implied that Moses» vision of God divinized him (cf. Van der Horst, «Vision»), as in some Greek traditions of visionary divinization (see on divinization, above; wrongly viewed as better background for 1 John 3by Bousset as reported in Howard, Gospel, 163; Boman, «Thought-Forms,» 22). 3764 Ascen. Isa. 3:8–10. Knibb and many others think this part is pre-Christian, which is possible; the revelations of Isaiah (ch. 6) and Ezekiel were also appropriated by Jewish visionaries in revelations of God " s throne; later rabbis seem to have polemicized against this Isaiah tradition (b. Yebam. 49b). 3765 Cf. 1 En. 90:35; " Abot R. Nat. 1A; Sifra Behuq. pq. 3.263.1.5. The righteous deceased could also see God " s face ( , CIJ 1:452, §634, an inscription from Italy; [Ε]ικ[ων] ενορ[ντος] θεου, CIJ 1:509, §696, from Thessaly; Sipra VDDen. pq. 2.2.3.2; Sipre Deut. 357.19.1). 3768 For the double meaning «guide» and «narrate,» see Robert, «Mot»; idem, «Précédent,» citing Plato Rep. 474BC for the same double sense. 3769 The term probably alludes to Sir 43:31 : «Who has seen (τις ερακεν) him [i.e. God] and can fully make him known (εκδιηγσεται)?» (Epp, «Wisdom,» 138). Cf. Epictetus Diatr. 1.6.19, where humanity not only observes God and his acts but must be an εξηγητς of them. The εξηγητς was a Roman provincial administrative office (e.g., P.Ry1. 119.1; P.Oxy. 1025.3) referring to an «explicator» or «adviser» (Lewis, Life, 186). |
| 2656 For views on angelic mediation, esp. in creation, see comment on John 1:3 . Although some scholars (e.g., Francis, «Humility,» 178–80; Carr, Angels, 70; cf. the more nuanced view of Yates, «Worship») have read Col 2as challenging worship with angels, as at Qumran and in Revelation (besides references in Francis, «Humility,» see, e.g., Jub. 30:18; 31:14; 1QM 12.1–2; Sipre Deut. 306.31.1; cf. Pr. Man. 15; T. Job 33:2–3; Robinson, «Adam and Liturgy»), it is difficult to see why Paul would have opposed this practice, except to the extent that it involved fallacious revelations (perhaps Gal 1:8 ). Most likely, with other scholars (see Schweizer, Colosnans, 159), it refers to the practice of venerating angels as divine mediators (see Kraabel, «Judaism,» 143–44; Cohen, Maccabees, 84). 2657 The inclusio of 2:5,16 dominates the section (Lane, Hebrews, 2,44), as a similar inclusio contrasting Christ and angels in 1:5,13 (Lane, Hebrews, 2,24). The writer thus emphasizes Christ " s superiority over the agents who mediated the law (cf. 2:1–4; Manson, Hebrews, 50; Hughes, Hebrews, 7–8), but does so at the expense of any angelic Christology, by which his Jewish-Christian readers may have been tempted to make peace with their Jewish opposition (Montefiore, Hebrews, 41–42). 2658 Against those who have disputed the authenticity of the passion predictions in Mark 8:31, 9:31 , and 10(e.g., Wrede, Secret, 82–92; Robinson, Problem, 51; cf. Sanders, Jesus and Judaism, 15, 358 n. 47), see Jeremias, Theology, 277–86; Stauffer, Jesus, 171–73; Hill, Prophecy, 61; Dodd, Parables, 57 (all pointing to what Jesus could have known simply from his situation and mission); more recently, Keener, Matthew, 431–33; Brown, Death, 1468–91. 2659 Harris, Jesus as God, 282–83. Explicit application of the title to Jesus is at least as early as Paul, although rare in Paul as well ( Rom 9:5 ); it may be earlier (see Harris, Jesus as God, 276–78). 2660 Horsley, Documents, 1:19–20, compares many «I am» statements of one Isis aretalogy with the Fourth Gospe1. Yet these represent a few «I am " s» (e.g., «I am the eldest daughter of Kronos .… I am the mother of King Horos») in a long list of Ts» followed by oher verbs; the self-praise may be relevant, but the «I am» form is not centra1. |
| 5065 The subject in 3could be the Father; Jesus» gift contrasts with that of Jacob in 4:5,12 and with that of Moses in 6:31–32 (cf. 1:17; 7:19, 22). 5066 1:22; 9:24; 11:57; 12:5; 13:29; 19:9. The world «gives» Jesus only blows (18:22; 19:3). 13may extend the divine predestinarian use of «give» (e.g., 10:29) to Jesus (cf. 21:13), but this is less than absolutely clear. 5067 ; 28LXX; 28:8,11, 52,53; 30LXX; 30:20; 31:7; 31LXX; 32:49; 34:4; cf. 2:5,9,19. This represents a majority of the occurrences of δδωμι in Deuteronomy (also frequent in Exodus, e.g., 6:4, 8; 12:25; 13:5; 33:1; and elsewhere). 5068 E.g., Josephus Ant. 4.318; notably among the rabbis, who emphasized Torah (Sipre Deut. 32.5.10; b. Ber. 5a; Ned. 38a; p. Hag. 3:5, §1; Exod. Rab. 1:1; Lev. Rab. 35:8; Num. Rab. 19:33). 5069 Strikingly, moralists could recommend being discriminating in choosing to whom to give gifts; they should not be given randomly to anyone (Seneca Benef. 1.1.2). 5071 E.g., Burkert, Religion, 74–75; Ferguson, Backgrounds, 118,147–48. Traditional African religions rarely speak of God " s love; but as in African relations, love is more something to demonstrate than to speak about (Mbiti, Religions, 49). 5072 E.g., Homer Il. 1.86; 5.61; 22.216. Occasionally this is explicitly tied to their sacrifices (Homer Il. 24.66–68). 5074 Goodenough, Church, 10. For Isis, cf. P.Oxy. 1380.109–110 in Griffiths, «Isis»; for Thoeris, see P.Oxy. 3.528.5–6 (also cited by Grant, Paul, 110). 5075 E.g., CD 8.17; " Abot R. Nat. 36, §94B; Pesiq. Rab Kah. 9(attributed to R. Ishmael); Gen. Rab. 80(third century); Exod. Rab. 18:5; 38(attributed to an early Tanna); 51:4; Song Rab. 8:7, §1; cf. Goshen Gottstein, «Love.» 5076 Cohen, «Shekhinta»; cf. Pesiq. Rab. 8:5; Bonsirven, Judaism, 5, 18. See also Ayali, «Gottes,» though Hadrianic repression is a better catalyst for its emergence in the early period than Christian polemic; immutability was long a Greek doctrine, and polemic against Origen in Pesiq. Rab Kah. 15 (so Manns, «Polémique») is unlikely. Cf. Judg 10:16 ; Isa 63:9; Hos 11:8 . |
| 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). |
| 9421 The identification of knowing God with immortality also appears in Wis 15(DeSilva, «Wisdom of Solomon,» 1274). 9422 On the possibility but unlikelihood, see also Harris, Jesus as God, 258–59. 9423 Ladd, Theology, 242–43. Some argue that v. 3, which interrupts the thought between the preceding and following verses, may reflect the author " s parenthetical «targumic» commentary on eternal life in 17:2 (Blomberg, Reliability, 219). That it addresses the Father, however, may leave it unclear whether it is any more «targumic» than its context. 9424 As normally recognized, e.g., Stevens, Theology, 118. 9425 Epictetus Diatr. 2.1.17. 9426 1QM 12.1 (in his , «glorious,» dwelling). 9427 On the transfiguration, see Keener, Matthew, 437; Moses, Transfiguration Story, 84–85. 9428 Philo also identifies eternal life with knowing God (Dodd, Interpretation, 65), albeit in a somewhat different sense. 9429 E.g., Ellis, John, 241–42. Hos 6:2–3 LXX probably even associates knowing God with the time of the resurrection (Dodd, Interpretation, 163); Driver, Scrolls, 545, compares 1QS 2.3. 9430 Jonas, Religion, 35. 9431 Burney, Origin, 69; Black, Approach, 76–79. 9432 Bruce, Books, 66–67. 9433 Countryman, Crossing, 128–32, thinks the goal is to pass beyond mere believing (20:30–31) to knowing (17:3) to union with God. By contrast, the Gospel presents believing as a way to know, and faith as the Gospel " s explicit purpose (20:30–31). 9434 That he died «on the earth» (12:24) may be relevant if John intends a double entendre, but this is not clear. 9435 One may compare Josephus " s adaptation of apotheosis language (cf. Tabor, «Divinity»; Begg, «Disappearance»). 9436 E.g., Carson, John, 557. 9437 People praised God " s «name» (e.g., Tob 3:11; 11:14; Rev 15:4). 9438 Cf. Sanders, John, 369; Malina and Rohrbaugh, John, 247–48 (the name representing the person himself); Did. 10. 9439 E.g., 1QM 17.2; Num. Rab. 4:5. 9440 1QM 11.14. 9441 E.g., Num. Rab. 4:6; 8:4; 12:21; Ruth Rab. proem 7; Song Rab. 2:7, §1; cf., e.g., Sipre Deut. 221.6.1; b. Sabb. 89b; p. Sanh. 3:5, §2. See further Urbach, Sages, 1:357–60, 444, 507, 2:283–84; Moore, Judaism, 2:101; Siegal, «Israel,» 107. |
| 5, Mor. 411F, taking νματα in its most common sense; cf. Acts 2:17); philosophers could similarly speak of an internal πηγ του γαθο (Marcus Aurelius 7.59), or of education as a πηγ of all goodness (Plutarch Educ. 7, Mor. 4C), or of «springs» (πηγς) of philosophy (Eunapius Lives 460–461; Porphyry Marc. 4.54) or virtue (Maximus of Tyre Or. 34.4). Egyptian religion linked Nile water with life after death in some sense (Wild, Water, 97–99); the fountain is praise in Odes So1. 40(a Christian work). 5408 Akiba in Sipre Deut. 48.2.7. Cf. disciples as «cisterns» that never lose a drop (m. " Abot 2:8). Pancaro, Law, 482–85, sees Jacob " s well as a symbol of Torah. 5409 CD 6.3–5. Whoever rejects this well forfeits life (CD 3.16–17). Others also cite CD 19.34 (which tends to revise an earlier text) and 3.6 for Torah as the source of living waters (Coetzee, «Life,» 64; Driver, Scrolls, 518). 5410 Cf. Odeberg, Gospel, 150–51; Brown, John, 1:176; Coetzee, «Life,» 64; Whitacre, Polemic, 86–87. In some manuscripts of T. Jud. 24:4, πηγ ζων refers to the Messiah, but this may well be a Christian interpolation. 5412 Among Greek philosophers, cf., e.g., Socratics Ep. 25 (allegedly from Phaedrus to Plato): Phaedrus δψων for philosophy. The biblical worship tradition speaks of thirsting for God ( Ps 42:1–2; 63:1 ); cf. Matt 5:6. 5415 Cf., e.g., drinking as a surrogate for an immersion pool, in which she as a nonconverting Samaritan would be unwelcome (Derrett, «Purity»); cf. the argument for drinking as baptism in 1Cor 12 (Cuming, «Epotisthèmen») and (rightly) against it (Rogers, «Epotisthêmen»); drinking from a mythical river (Pausanias 9.39.8) after initiatory purifications (9.39.5–7). 5416 Presumably with Torah. Boring et a1., Commentary, 263, who cite this text, date its final redaction to the fourth century C.E. 5418 See comment on 2:6; Avigad, Jerusalem, 139; Yadin, Masada, 166; Sanders, Jesus to Mishnah, 31–32, 214–27. Aseneth requires δατι ζντι to purify her hands and feet when converting (Jos. |
| 451 Asyndeton also characterizes John " s style (Stamps, «Johannine Writings,» 620, lists 1:40,42, 45; 2:17; 4:6, 7; 5:12, 15; 7:32; 8:27; 9:13; 10:21, 22; 11:35, 44; 20:18); on this style, see Rhet. ad Herenn. 4.30.41; Quintilian 9.3.50; Rowe, «Style,» 136 (including Augustine Serm. 191.19.5); Lee, «Translations of OT,» 779–80 (LXX Job 3:17; 5:10 ; Isa 1:23); Anderson, Glossary, 33–34; also in Rhet. Alex. 36.1442a.l 1–14. 452 In a more technical sense, κακοφανα is «ill-sounding word order» (Anderson, Rhetorical Theory 187). 453 E.g., Kreitzer, John, 5. Other Platonists, however, might find «myth» the best vehicle for allegorical truth (see Maximus of Tyre Or. 4.5–6). 459 MacRae, Invitation, 16, says that whether or not John used the Synoptics, no one doubts that John reinterprets the Jesus tradition. 461 Lindars, John,31. Brodie, Quest, 153–55, emphasizes John " s move from his historical sources to interpretation. 467 Appian R.H. 11.7.41 is skeptical of Platós accuracy (but paradoxically takes the Iliad more seriously, R.H. 12.1.1). Cf. also the quite different portrayal of Musonius Rufus in the collections of Lucius and Pollio (Lutz, «Musonius,» 12–13). 469 Deuteronomy was one of the most popular books, perhaps the most popular book, among early Jewish interpreters, if incidence at Qumran supplies a clue (Cross, Library, 43). Westermann, John, 22–23,67, likewise compares the contrast between the interpretive speeches of Deuteronomy and Joshua, on the one hand, with Exodus and Numbers, on the other; Stuhlmacher, «Theme,» 15, compares John " s use of Jesus tradition with Jubilees or 11QT «updating» the Pentateuch. 470 As rewritings of Deuteronomy, Ashton, Understanding, 472, mentions Jub. 1; L.A.B. 19; 1Q22; Testament of Moses. 11QTemple may function as an eschatological Deuteronomy (Wise, «Vision»); at least 1 lQTemple 51.11–66.11 adapts and often paraphrases Deut (Schiffman, «Paraphrase»). 471 For Moses parallels, see, e.g., Teeple, Prophet; Glasson, Moses; Herlong, «Covenant»; Lacomara, «Deuteronomy»; Ashton, Understanding, 472–76. In this Gospel, however, it is Jesus» disciples who are most analogous with Moses, and Jesus as God " s glory (1:14). |
| 5191 Plato Theaet. 191D; Alexander 14 in Plutarch S.K., Mor. 180D; Fort. Alex. 1.11, Mor. 333A. The seals leave an imprint in soft wax (Plutarch Educ. 5, Mor. 3F). 5192 Apuleius Metam. 10.10; cf. Lyall, Slaves, 148–52. Seals could indicate approval on a legal document, which is what Brown, John, 1:158, sees here; cf. 21:24–25. 5193 E.g., Esth 8LXX; cf. the letter in Chariton 4.5.8. The keeper of the royal signet-ring played an important role in royal courts (Tob 1:22). 5194 E.g., over a wide chronological range, P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; Rev 5:1. Witnesses might be recalled to testify to the validity of their seals (P.Oxy. 494.31–43; 156–165 C.E.). Seals were also used to identify the contents of merchandise (Carmon, Inscriptions, 108–9, 230–33; cf. perhaps Ps.-Callisthenes Alex. 1.8). 5195 Aelius Aristides Defense of Oratory 340, §112D (επισφραγζεται). A rhetor could also apply this term to his crowning touches of praise (Menander Rhetor 2.3, 380.2). 5196 Jewish tradition acknowledged that even those in error would ultimately acknowledge the truth of God and Moses (e.g., Koran " s family in b. B.Bat. 74a; Num. Rab. 18:20). 5198 B. Sanh. 64a; p. Sanh. 1:1, §4; Gen. Rab. 8:5; Deut. Rab. 1:10; Bonsirven, Judaism, 150. 5200 For Jesus» χερ, «hand,» of authority, see also 10:28; for the Father " s hand, see 10:29; contrast perhaps 7:30,44; 10:39. 5201 That the Father gives the Spirit to Jesus here is frequently maintained and is probably the majority view, e.g., Lightfoot, Gospel, 133; Carson, John, 213; Bruce, John, 97; Turner, Spirit, 59: Whitacre, John, 99; Smith, John (1999), 107. 5202 Lev. Rab. 15:2, noted also by Johnston, Spirit-Paraclete, 14; Carson, John, 213; Turner, Spirit, 59; Hofius, «Geist ohne Mass»; and Bürge, Community, 84, who also notes that the specific expression κ μτρου is foreign to Greek literature in genera1. Musonius Rufus 18B, p. 116.12, applies μετρα negatively to excess (unlimited gluttony); cf. T. Ab. 14:9; 17:7A. |
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