| 9490 Beasley-Murray, John, 302. 9491 Ibid., 307. 9492 Pamment, «17:20–23.» Contrast the oneness (unum) of Stoic writers, who tended toward pantheism (Seneca Ep. Luci1. 95.52). 9493 Cf. Kysar, Maverick Gospel, 100. 9494 See esp. Epp, «Wisdom,» 144. 9495 The Father " s love for the Son before the «foundation of the world» (17:24) is equivalent to «in the beginning» (1:1–2; cf. 9:32; καταβολ in Matt 13:35; Luke 11:50; Heb 4:3; 9:26; it often appears in the NT in predestinarian contexts, such as Rev 13:8; 17:8; Matt 25:34; Eph 1:4 ; 1Pet 1:20 ); they shared glory before the world began (17:5). 9496 Sipre Deut. 97.2 , on Deut 14:2 . 9497 With Beck, Paradigm, 132 (following Kurz, «Disciple,» 102), which he rightly takes (pp. 133–36) as evidence for reader identification with the beloved disciple. 9498 This refers to the experience of the Spirit, not merely to heaven after death (pace, e.g., Witherington, Wisdom, 271). 9499 Even Glasson " s moderately worded connection with Moses» préexistent mission in As. Mos. 1(Moses, 77; cf. Bernard, John, 2:580, based on a few words) is too far from the mark; the preexistence here is divine (Barrett, John, 514), the sort of préexistent glory attributed to Wisdom and Torah (see comment on 1:1–2). 9500 The long discourse of chs. 13–17 concludes with a note that Jesus had «said these things» (18:1), a familiar way for a narrator to close a discourse (Jub. 32:20; 50:13; Musonius Rufus 8, p. 66.26; Acts 20:36; it becomes standard in Matthew–7:28; 11:1; 13:53; 19:1; 26:1; cf. Keener, Matthew, 256). 9501 Cf. 1 En. 90(«Lord of righteousness,» which could be rendered «righteous Lord»). This was appropriate for a ruler (cf. Prov 20:28; 25:5 ); cf. the address to Ptolemy (βασιλε δκαιε) in Let. Arts. 46. 9502 See Painter, John, 61. Cf. Isa 1:27; 56:1; 58:8; 1QS 10.11; 11.2, 5, 9, 12–14; 1QH 4.29–32, 36–37; Przybylski, Righteousness, 37–38; in the LXX and elsewhere, see Stendahl, Paul, 31; Dahl, Paul, 99; Piper, Justification, 90–96; in the rabbis, e.g., Gen. Rab. 33:1; Ruth Rab. proem 1. |
| 6136 Dschulnigg, «Überlegungen,» connects «bread of life» in this document with Passover; more persuasively, Sänger, «Missionsliteratur» connects the bread and honeycomb with wisdom and life. 6137 Angels eat from a honeycomb made by the bees of paradise, which provide eternal life, in Jos. Asen. 16:14/16:8; this appears as the «bread of life» in Jos. Asen. 19:5, some MSS. 6138 Philo Heir 191; Creation 158; Flight 138; Names 259–60. The emphasis on «knowledge» (γνσις) remains even in the eucharistie Christian interpretation in Did. 9.3 (cf. 10.3). 6139 Philo Worse 118 (λγον θεον); Alleg. ïnterp. 3.162, 169; Flight 137. Scholars have long noted Philós identification of the Logos and manna (e.g., Howard, Gospel, 161). 6140 Whitacre, John, 159. In context, Deut 8means that God " s decree brought manna even when Israel could not toil for its bread. 6141 E.g., Pesiq Rab Kah. Sup. 3(School of R. Ishmael); Gen. Rab. 43:6; 54:1; 70:5; Exod. Rab. 47:5; Lev. Rab. 30:1; exegesis in Sipre Deut. 48.5b.2; though all eating and drinking could represent Torah (Pesiq. Rab Kah. 27:1; Ecc1. Rab. 2:24, §1; 5:17, §1; 8:15, §1), and eating at Sinai could represent feasting on the Shekinah (Pesiq. Rab Kah. 26:9; Lev. Rab. 20:10). Literal bread could also derive from keeping Torah (Sipre Deut. 40.7.1). 6142 In addition to Borgen and some others listed above, e.g., Turner, Spirit, 64; Manns, «Sagesse»; Ellis, World, 26; Longenecker, Christology, 40; for Wisdom motifs, esp. Feuillet, Studies, 76–83. The most thorough study in the Targumim is Malina, Manna Tradition, though this study from the 1960s may be too optimistic about recovering the earliest form of the tradition (cf. Lebram, «Review»). 6143 E.g., Sib. Or. 3.256. Cf. also the tradition of Moses bringing the Torah down from heaven (see comment on John 3:11,13 ). Köstenberger, John, 102–4, relevantly cites God " s own descent (Isa 64:1) at Sinai (64:3). Because God would provide for them, the sixth race of humans was called ορανη (Sib. Or. 1.286; contrast the five races in Hesiod Op. 110–201). |
| All About Angels Synaxis of the Leader of the Heavenly Hosts - Michael The Synaxis of the Leader of the Heavenly Hosts Michael, and the Other Heavenly Bodiless Hosts was established at the beginning of the IV Century at the local Laodician Council, which occurred several years before the First Ecumenical Council. The Laodician Council by its 35th Canon condemned and renounced as heretical the worship of angels as creators and rulers of the world and it affirmed their proper Orthodox veneration. A feastday was established in November -- the ninth month from March (with which month the year began in ancient times) -- in accordance with the 9 Ranks of Angels. The eighth day of the month was decreed for the intended Assemblage of all the Heavenly Powers -- in conjunction with the Day of the Dread Last-Judgement of God, which the holy fathers called the " Eighth Day " -- since after this age in which the seven days [of Creation] have elapsed will come the " Eighth Day " -- and then " shalt come the Son of Man in His Glory and all the holy Angels together with Him " (Mt 25:31). The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. In the Highest Hierarchy are included the three Ranks: the Seraphim, Cherubim and Thrones. Closest of all to the MostHoly Trinity stand the six-winged Seraphim (Flaming, and Fiery) (Is 6:12). They blaze with love for God and impel others to it. After the Seraphim there stand before the Lord the many-eyed Cherubim (Gen 3:24). Their name means: outpouring of wisdom, enlightenment, since through them -- radiating with the light of Divine-knowledge and understanding of the mysteries of God, there is sent down wisdom and enlightenment for true Divine-knowledge. After the Cherubim, stand God-bearing through grace given them for their service, the Thrones (Col 1:16), mysteriously and incomprehensibly upholding God. They serve the uprightness of God " s justice. The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: |
| Synaxis of the Archangel Michael and the Other Bodiless Powers Commemorated on November 8 The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration. A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31). The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones. The six-winged SERAPHIM (Flaming, Fiery) (Is 6:12) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others. The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory. The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment. The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: |
| 46-54/Lk 7. 1-10 - Joh 12. 1-8/Lk 7. 36-50; 10. 38-42 - Joh 20. 19-29/Lk 24. 36-49. Würzburg, 1984; Heekerens H.-P. Die Zeichen-Quelle der johanneischen Redaktion. Stuttg., 1984; Robinson J. A. T. The Priority of John. L., 1985; Beasley-Murray G. R. John. Waco, 1987; Kloppenborg J. S. The Formation of Q: Trajectories in Ancient Wisdom Collections. Phil., 1987; Bauer D. R. The Structure of Matthew " s Gospel. Sheffield, 1988; Goulder M. D. Luke: A New Paradigm. Sheffield, 1989. 2 vol. (JSNT; 20); Hengel M. The Johannine Question. L.; Phil., 1989; Kingsbury J. D. Matthew: Structure, Christology, Kingdom. Minneapolis, 19892; Sanders E. P., Davies M. Studying the Synoptic Gospels. L.; Phil., 1989; Wahlde U., von. The Earliest Version of John " s Gospel: Recovering the Gospel of Signs. Wilmington (Del.), 1989; Boismard M.- É . Theorie des niveaux multiples//The Interrelations of the Gospels/Ed. D. L. Dungan. Leuven, 1990. P. 231-243. (BETL; 95); Marguerat D. La «Source des Signes» existe-t-elle?//La communauté Johannique et son histoire/Ed. J.-D. Kaestli, J.-M. Poffet, J. Zumstein. Gen., 1990. P. 69-93; Carson D. A. The Gospel according to John. Leicester; Grand Rapids (Mich.), 1991; Linnemann E. Is there a Synoptic Problem: Rethinking the Literary Dependence of the First Three Gospels. Grand Rapids, 1992; Schnelle U. Antidocetic Christology in the Gospel of John. Minneapolis, 1992; Wenham J. Redating Matthew, Mark & Luke: A Fresh Assault on the Synoptic Problem. Downers Grove (Ill.), 1992; Brodie Th. L. The Gospel According to John: A Literary and Theological Commentary. N. Y.; Oxf., 1993; Painter J. The Quest for the Messiah: The History, Literature, and Theology of the Johannine Community. Nashville, 19932; Strecker G., ed. Minor Agreements: Symp. Göttingen, 1991. Gött., 1993; Belle G., van. The Signs Source in the Fourth Gospel. Leuven, 1994. (BETL; 116); Ennulat A. Die «Minor Agreements»: Untersuchungen zu einer offenen Frage des synoptischen Problems. Tüb., 1994; Shellard B. |
| 1164 See Ramsay, «Roads,» 393; Friedländer, Life, 1:293; Casson, Travel, 206–7,216–18; Virgil Copa33. 1165 Tob 5:10–15; 7:8–9; 10:6–10; Acts 16:15; Ps.-Phoc. 24; T. Job 10:1–4; m. " Abot 1(pre-Christian; and probably Shammai in 1:15); 3:12; b. Ber. 63b (reportedly Tannaitic); Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Song Rab. 1.3, §3. Travelers normally sought out those of their own nation or trade (see Meeks, Christians, 29; cf. Stambaugh and Balch, Environment, 38). 1166 Koenig, Hospitality, 15–20; Safrai, «Education,» 966; Van Unnik, «Works,» 96–97 (synagogues came to be used for lodging; b. Qidd. 29b; p. Meg. 3:3, §5). 1171 Smalley, John, 148–49; Fenton, John, 16; Trudinger, «Milieu»; Witherington, Wisdom, 29; Rodriguez Ruiz, «Composicion.» Borchert, John, 93–94, claims that any other proposal would be mere speculation. 1174 Polycrates Letter to Victor of Rome (Eusebius Hist. ecc1. 5.24.2–3). On traditions concerning the tomb, see Braun, Jean, 365–74. For the much later church of Mary at Ephesus, see Karwiese, «Church of Mary.» 1175 Wiles, Gospel, 8. Ephrem claims that John lived there till the reign of Trajan (98–117), thus agreeing at least with the tradition that he died a very old man. 1176 Koester, «Ephesos,» 135; also Smith, John (1999), 40, though he is more open to an Ephesian provenance (40–41). 1181 See, e.g., Levinskaya, Diaspora Setting, 143–48; Horsley, «Inscriptions of Ephesos,» 122–27. Despite clear literary evidence (Acts 18:26; 19:8; Josephus Ant. 12.125; 14.262–264; Ag. Ap. 2.39), the epigraphic evidence (I. Eph. 4.1251; cf. I. Eph. 5.1676–1677) is quite limited. 1182 For some suggested evidence, especially parallels between later Ephesian Jewish Christianity and both Johannine tradition and Palestinian Jewish motifs, see Bagatti, Church, 26. 1189 Acts John 55 (NT Apocrypha, ed. Hennecke, 2:241), although Acts of John associates him more frequently with Ephesus. 1194 Ibid., 21, though allowing that Johannine tradition affected other communities secondarily, as attested, perhaps, in the Odes of Solomon and Ignatius. Sidebottom, James, 24, regards the Johannine literature as a bridge between the kinds of Christianity represented in James on the one hand,and Paul on the other. |
| 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). |
| 23 . Although the intellect apprehends its vision of created things within itself, they are actually outside it. This is not the case with respect to God " s knowledge of created things, for He is eternal, infinite and undetermined, and has bestowed on everything that exists its being, well-being and eternal being. 24 . Natures endowed with intelligence and intellect participate in God through their very being, through their capacity for wellbeing, that is for goodness and wisdom, and through the grace that gives them eternal being. This, then, is how they know God. They know God’s creation, as we have said, by apprehending the harmonious wisdom to be contemplated in it. This wisdom is apprehended by the intellect in a non-material way, and has no independent existence of its own. 25 . When God brought into being natures endowed with intelligence and intellect He communicated to them, in His supreme goodness, four of the divine attributes by which He sustains, protects and preserves created things. These attributes are being, eternal being, goodness and wisdom. Of the four He granted the first two, being and eternal being, to their essence, and the second two, goodness and wisdom, to their volitive faculty, so that what He is in His essence the creature may become by participation. This is why man is said to have been created in the image and likeness of God (cf. Gen. 1: 26 ). He is made in the image of God, since his being is in the image of God’s being, and his eternal being is in the image of God’s eternal being (in the sense that, though not without origin, it is nevertheless without end). He is also made in the likeness of God, since he is good in the likeness of God’s goodness, and wise in the likeness of God " s wisdom, God being good and wise by nature, and man by grace. Every intelligent nature is in the image of God, but only the good and the wise attain His likeness. 26 . All beings endowed with intelligence and intellect are either angelic or human. All angelic beings may be subdivided further into two general moral categories or classes, the holy and the accursed – that is, the holy powers and the impure demons. All human beings may also be divided into two moral categories only, the godly and the ungodly. |
| Having begun our spiritual procession to the heavenly Bridegroom and preserved our faithfulness to Him, we can for a long time still be held back from Him by the passions of our hearts. But we should be freed from these bonds also: Forget thine own people and thy father’s house. Is this possible? asks the passionate soul. But is there any question about this, when the same God commands through the law of spousal love that a man leave his father and mother (Gen. 2:24)? Doesn’t the loving heart then become the interpreter and protector of this seemingly strict law? Is what is possible for love of creature impossible for love of God? Shouldn’t the latter be incomparably stronger than the former? If one love of creature can be sacrificed for another love of creature, then could love of God offer a lesser sacrifice, as all generations have love to themselves and others? And can the divine Bridegroom offer lesser demands to those who desire to be betrothed to Him, like this: If any man will come after me, let him deny himself, and take up his cross, and follow me (Mt. 16:24). He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me (Mt. 10:37). There should be no barrier, no intermediary. No shadow should fall between Him and the soul. My beloved to me, and I to him (Songs 2:16). Blessed are you if you understand and sing this song, Christian soul. Then the King will greatly desire your beauty, and show you the treasure of His love. I love them that love me (Prov. 8:17). But also take care, O daughter of good will, that you not stumble in approaching your King. Look with trembling at the glory that He promises you; and consider that you cannot earn it by anything; but the slightest unfaithfulness can deprive you of it forever. Remember the last instruction of him who leads the bride to the King: 5 and thou shalt worship Him. Pray unceasingly to the One Who fulfills all your good desires , and when he crowns you with mercy and compassion, fall at His feet in humility . Let the loving heart , in the words of the blessed one, 6 be covered with the fear of the Lord in humility of wisdom, that you might not become exalted and fall away from the All-Merciful One . |
| 1807 i.e., how do you deal with such Scriptures as “Thou art the same, and thy years shall not fail.”–“I am the Lord: I change not, therefore ye sons of Jacob are not consumed.”–“The Father of lights, with Whom is no variableness, neither shadow of turning.” 1809 Rom. i. 20–“His eternal power and Godhead.” 1Cor. i. 23–24–“We preach Christ crucified, to the Jews a stumbling-block and to the Gentiles foolishness, but to those who are called, and to none other, Christ the power of God and the wisdom of God.” 1816 Cf. Is. vi. 2; Exod. iii. 6. But perhaps the reference is to Job xxxi. 26–28–“If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, and my mouth hath kissed my hand, this also were an iniquity to be punished by the judge, for I should have denied the God that is above.” Another passage to which reference may be made is Job xl. 4–“Behold, I am vile, what shall I answer thee? I will lay my hand on my mouth.” 1818 The analogy, as made by the Arians, certainly was open to St. Ambrose’s censure. We should remember, however, that a man is not properly a father until his child is born. 1819 St. Ambrose perhaps thought that the curse laid upon human conception and birth (Gen. iii. 16) displayed itself as well in the initial as in the final stages. 1820 Quæstionum tormenta. The use of racks and such-like machines (tormenta, fr. torqueo–wist) was resorted to, in the old Roman practice, in the examination (quæstio) of slaves. 1832 i.e. à priori determinations respecting any matter cannot be maintained if they are traversed by the statements of eye-witnesses and participators in the affair. 1848 i.e., the pagans worship false gods, but they at least have the decency to regard them as a higher order than human creatures, and not to wilfully depreciate them. 1860 S. John xx. 17. The “grace” of which St. Ambrose speaks is the grace of adoption. Jesus Christ is the Son of God φσει 1864 Note on Gal. iv. 4, cited in § 94.–St. Ambrose has factum where St. Paul originally wrote γενμενον |
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