| Like the rest of the Fourth Gospel, John here insists that Jewish believers remain faithful to the God of Israel through fidelity to Jesus, not through satisfying the synagogue leadership (12:42–43). This is because Jesus is God " s faithful agent; he neither spoke (14:10; cf. 16:13) nor acted (5:30; 8:28, 42) on his own (12:49), but only at the Father " s command (12:49; see comment on 5:19). 7989 By again reinforcing the portrait of Jesus as God " s faithful agent, John reminds his hearers that their opponents who in the name of piety opposed a high view of Jesus were actually opposing the God who appointed him to that role. «The Father " s commandment is eternal life» (12:50) is presumably elliptical for «obedience to the Father " s command produces eternal life,» but also fits the identification of the word (1:4), Jesus» words (6:68), and knowing God (17:3) with life. For John, the concept of «command» should not be incompatible with believing in Jesus (6:27; cf. 8:12; 12:25), which is the basis for eternal life (3:15–16; 6:40, 47; 11:25; 20:31); faith involves obedience (3:36; cf. Acts 5:32; Rom 1:5; 2:8; 6:16–17; 15:18; 16:19, 26; 2 Thess 1:8; 1Pet 1:22; 4:17 ). Jesus always obeys his Father " s commands (8:29), including the command to face death (10:18; 14:31); his disciples must follow his model of obedience to his commandments by loving one another sacrificially (13:34; 14:15, 21; 15:10,12). 7803 Matthew " s stirring of «the entire city» (Matt 21:10), however, may invite the reader to compare this event with an earlier disturbance of Jerusalem (Matt 2:3). 7804 Sanders, Jesus and Judaism, 306; Catchpole, «Entry.» In favor of reliability, see also Losie, «Entry,» 858–59. 7805 In view of ancient patronal social patterns, Jesus» numerous «benefactions» would also produce an entourage, seeking favors, that could potentially double as a political support base, exacerbating his threat to the political elite (DeSilva, Honor, 135). 7806 Also for Matthew (Matt 21:10–11); in Luke those who hail him are disciples (Luke 19:37, 39); even in Mark, where «many» participate, those who go before and after him are probably those who knew of his ministry in Galilee ( Mark 11:8–9 ). This may represent a very different crowd from the one that condemned him (Matt 27:20–25; Mark 15:11–14 ; Luke 23:13, 18, 21, 23)–certainly in John, where the condemning «Jews» are the «high priests» (19:6–7, 12–15). |
| 4938 Plato Crat. 400BC. Even when the specific language is absent, the concept is frequent: Plato Phaedo 80DE; Epictetus Diatr. 1.1; 1.8–9; 1.9.11–12,16; 3.13.17; 4.7.15; Arrian Alex. 7.2.4; Plutarch Isis 5, Mor. 353A; Marcus Aurelius 3.7; 4.5,41; 6.28; 9.3; Plotinus Enn. 1.5.3; cf. 4 Ezra 7.96; Diogn. 6.7–8. 4939 Let. Aris. 236; L.A.B. 3:10; T. Ash. 2:6; T. Naph. 2:2–3; T. Job 20:3; Apocr. Ezek. 1–2. Often «soul and body» together signified the whole (e.g., 2Macc 7:37; 14:38; Let. Aris. 139; T. Sim. 2:5; 4:8). 4940 E.g., 1 En. 102:5; t. Sanh. 13:2; b. Ber. 10a; 60b; Yoma 20b, bar.; Lev. Rab. 4:8; 34:3; Deut. Rab. 2:37; Pesiq. Rab. 31:2. See especially the Hellenistic dualistic language in Sipre Deut. 306.28.3; later, Gen. Rab. 14:3; Ecc1. Rab. 6:6–7, §1. 4941 E.g., Philo Alleg. Interp. 1.1; Abraham 258; Josephus Ant. 17.354; 18.14,18; War 1.84; 2.154, 163; 7.341–348; T. Ab. 1:24–25A; 4:9; 9:10B; Jos. Asen. 27:10/8; Apoc. Mos. 13:6; 32:4; 33.2. 4942 E.g., 1 En. 22:7; 4 Ezra 7:78; Gen. Rab. 14:9. Some traditions allowed the destruction of both soul and body for the wicked at the final judgment (t. Sanh. 13:4; cf. 1Macc 2:63); Sadducees reportedly denied immortality (Josephus Ant. 18.16). 4944 Snodgrass, «ΠΝΕΥΜΑ,» 195; see also Talbert, John, 77, 98; Maximus of Tyre Or. 10.4; esp. (though later) Porphyry Marc. 19.314–316; 33.516–517. For John, «nature is determined by its origin» (Vellanickal, Sonship, 197–98, citing John " s frequent εναι εκ); cf. 1 En. 15:9–10: celestial spirits (angels) reside in heaven, whereas terrestrial ones (in this case giants born to the evil Watchers) reside on earth. 1QS 3.15–4.26 attributes all actions to either the spirit of truth or the spirit of leading astray. 4945 Philosophers might read this as divinization (Seneca Dia1. 1.1.5; Ep. Luci1. 48.11; Epictetus Diatr. 1.3.3; 2.19.26–27; Plutarch Pompey 27.3; Sent. Sext. 7ab; Marcus Aurelius 4.16; Philostratus Vit. Apol1. 3.18,29; 8.5; Plotinus Virt. 1.2.7), or the soul as the divine part (Plato Rep. 10.61 IDE; Cicero Leg. 1.22.58–59; Tusc. 1.22.52; 1.25.56–1.26.65; Div. 1.37.80; Parad. 14; Seneca Ep. Luci1. 32.11; Epictetus Diatr. 1.1; 1.12; 1.14.6; Marcus Aurelius 2.13,17; 3.5–6,12,18; 5.10.2; 5.27; 12.26; Josephus War 3.372), but in view of God " s Spirit and his peoplés spirit in Ezek 36:25–27 , the issue in John 3is not sameness of spirit (just as flesh begets related but not the same flesh) but likeness and image. |
| Although tribulation is occasionally a punishment for errorists (Rev 2:22), it usually applies to believers (Rev 1:9; 2:9–10; 7:14; John 16:21, 33 ). Perseverance (Rev 2:3,19; 3:10; 13:10; 14:12) and endurance (Rev 2:3, 25), are at least implied for both. In Revelation believers are overcomes (2:7,11,17,26; 3:5,12,21; 12:11; 17:14; 21:7; cf. 11:7; 13:7; cf. «make war» in 2:16; 11:7; 12:11, 17; 17:14; 19:11, 19; 20:8); in 1 John, believers are overcomers (5:4–5) through a decided event (2:14; 4:4), the finished work of Christ (also John 16:33 ). Both documents have «descent» language (Rev 3:12; John passim) and are permeated by an overriding vertical dualism. Opened heavens signify revelation (Rev 4:1; 11:19; 19:11; cf. 3:20; 5:2–3; 15:5; 20:12; John 1:51 ). Jesus wipes away tears (Rev 7:17; 21:4; 1107 cf. John 20:15–16 ); his followers «go out» (Rev 3:12; John 10:9 ); the righteous eat eschatological food (Rev 2:7, 17; 3:20, 19; cf. John 2, 6, 21 ). The true rest (Rev 14vs. 14:11) of the eschatological Sabbath (Rev 20:2–6; 1108 cf. 1:10; 1109 John 5 ), the eschatological hour (Rev 3:3,10; 14:7, 15; 17:12; 18:10,17, 19; ; vs. Jesus» hour in John, e.g., 2:4), 1110 and the eschatological inversion of the true and false (Rev 2:9, 3:17–18; John 9:39, 41 ) are developed in different directions but found in both. The wilderness motif of the new exodus is also common to both works and seems to cover the entire period between Jesus» first and second comings (Rev 12:5–6; John 1:23; 3:14; 6:31 ; cf. 11:54). Glasson notes the wilderness parallels, and lists the tabernacle, water and light, manna (Rev 2:17; John 6:31–33 ), and palms (Rev 7:9; John 12:13 ); but he also observes that these motifs are present in John but future in Revelation. 1111 While the wilderness itself certainly refers to the present rather than the future age in Revelation (12:6,14), and his contrast between John " s past antichrist (17:12) and Revelation " s future one (Rev 13) is questionable, 1112 Glasson is not mistaken about the different orientation; as he points out, Zech 12applies to the cross in John 19:37 , but to the second coming in Rev 1:7. 1113 The two books are relatively consistent in their different orientations, despite the presence of some future es-chatology in John; but as we have argued above, these differences of orientation need not be (though could be) a decisive argument for separate authors. |
| 10788 Other rhetoricians employed the same technique: Lysias, for example, complains that his only problem in prosecuting Eratosthenes is to know when to stop reciting his crimes. 10789 He warns that even if they executed Ergocles many times, they would not have avenged all the wrongs he had done. 10790 Aeschines also declares that recounting all his opponent " s crimes from one year would consume his entire court day. 10791 Rhetoricians also employed such language for praise: for example, one doubts that anyone could recount all the great deeds of those who died for Athens in battle. 10792 A rhetorical biographer would not recount further civil honors of Rufus of Perinthus because such honors cannot compare with Rufus " s «skill and learning.» 10793 Most rhetoricians provided the examples they did include as models for imitation (see introduction, pp. 14–16, 19, 46). Jewish writers could speak of God " s deeds and expect them to elicit a response. 10794 John could have written other signs but provides a basic sample for a specific purpose, namely to elicit adequate faith (20:31). In this Gospel, signs are inadequate to guarantee solid faith (cf. 2:23; 4:48; 6:2, 30), but they can provoke one to begin on that journey (e.g., 2:11; 6:26; 7:31; 9:16; 12:37). John had «written» these things (20:31), and as in 19:22, he uses the perfect tense, signifying the continuing impact of what he has written. 10795 In John " s (and often early Christian) style, however, «written» in the perfect most often refers to Scripture (2:17; 6:31, 45; 8:17; 10:34; 12:14, 16; 15:25). 10796 Because he is inspired by the Paraclete (see pp. 115–22, 979–81), the author of the Fourth Gospel may quietly suggest that his work belongs in the same category with the Scriptures of old. 10797 Purpose of the Conclusion Surely this conclusion (20:30–31) emphasizes the purpose of the Gospel, which should imply something about the sort of audience the Gospel originally addressed. 10798 Because John says, «that you may believe,» many think that the purpose of the Gospel is evangelistic. |
| Craig S. Keener 7. Christology and Other Theology OF ALL THE DISTINCTIVE CHARACTERISTICS of Johannine theology in the discourses, the most frequently noted is his Christology. 2413 As scholars regularly observe, Christology is central to this Gospe1. 2414 Prologues normally set the stage for major themes in the works that followed them, and John s prologue does not disappoint, framed by affirmations of Jesus» deity and relationship with the Father (1:1, 18). Most of the prologue addresses Jesus» identity (1:1–5,9,14,16–18) and the responses of various groups (the world, Israel, and the disciples, 1:10–13); it also offers a model for bold witness about Jesus» identity (1:6–8,15). The rest of the Gospel illustrates these responses to Jesus, especially to his signs (e.g., 1:49; 2:11, 23; 3:2; 4:19; 5:16–18; 6:30, 67–69; 7:30; 8:59; 9:16; 10:19–21; 11:45–46; 20:31), which function as the primary summons to recognize his identity (20:30–31; cf. 14:10–11). 2415 That Jesus was rejected by the world just as they were would be relevant for marginalized Johannine Christians, 2416 and the story of divine Wisdom " s rejection provided a fitting backdrop for the experience of Jesus known to the community. 2417 The Gospel " s radical Christology enabled the Johannine Christians «to undertake their radical commitment to God in the face of dire risk.» 2418 As in other biographies, including the other gospels, the Fourth Gospel focuses on one central figure; over half the verbs in John have Jesus as their subject or are uttered by him. 2419 Unlike most biographies, which express the freedom to critique their heroes» shortcomings (e.g., Arrian Alex. 4.7.4; 4.8.1–4.9.6) and mix some measure of praise and blame (e.g., Cornelius Nepos 11 [Iphicrates], 3.2), John will nowhere critique or imply any shortcomings in Jesus. A discussion of the genre and discourses of the Fourth Gospel, undertaken at the beginning of this introduction, invites particular exploration of John " s Christology vis-à-vis that of the earliest Jesus tradition. Granted that John has represented Jesus in Johannine idiom and for his distinctive purposes, does he accurately reflect and interpret some prior tradition here, or does he simply create new material? |
| 6346 Cf. Michaels, John, 114, denying a double entendre. 6347 Hunter, John, 79; Brown, John, lxxxxv. Given the significance of Galilee in the Gospel, his «remaining» in 7could also then be a double entrendre (cf. 1:38–39; 2:12; 4:40; 10:40; 11:6, 54). 6348 This might be especially the case if the first «yet» (οπω) in 7is a scribal addition (missing in and the easier reading); arguments for this variant " s originality, however, are stronger than often noticed (see Caragounis, «Journey to Feast»). 6349 Essenes vowed not to conceal any secrets from one another (Josephus War 2.141), behavior Josephus regarded as ideal (Ag. Ap. 2.207). 6350 E.g.,Tob 7:10–11; 1Macc 7:18; 1QS 10.22; Let. Aris. 206,252; Josephus Ag.Ap. 2.79; Ps.-Phoc. 7; Sib. Or. 3.38,498–503; Γ. Dan 3:6; 5:1–2; Eph 4:25 . 6351 E.g., Plutarch Educ. 14, Mor. 11C; frg. 87 (in LCL 15:190–191); Diogenes Laertius 1.60; Phaedrus 4.13; Cornelius Nepos 25 (Atticus), 15.1. 6352 E.g., Quintilian 2.17.27; 12.1.38–39; T. Jos. 11:2; 13:7–9; 15:3; 17:1; for war or the service of the state in Xenophon Mem. 4.2.14–15; Seneca Controv. 10.6.2. In the epic period, deception for useful purposes could indicate cleverness (Homer Od. 19.164–203, esp. 19.203; Gen 27:19, 24; 30:31–43 ), though Odysseus " s cleverness (e.g., Sophocles Phi1. 54–55, 107–109, called «wisdom» in 119,431) appears unscrupulous to some (Sophocles Phi1. 1228). 6353 E.g., Exod 1:19; 1Sam 16:2–3; 21:2,5,8,13 ; 2Sam 12:1–7; 17:14; 1 Kgs 20:39–41; 22:22; 2 Kgs 8:10; 2 Chr 18:22; 1er 38:27; probably 2 Kgs 10:19; probably not acceptable in 1 Kgs 13:18. 6354 E.g., t. Ta c an. 3:7–8. 6355 " Abot R. Nat 45, §§125–126 B. 6356 E.g., Phaedrus 4.pro1.8–9; 2Cor 1:17–18 ; on fickleness, Virgil Aen. 4.569–570 (applied to women); Cicero Fam. 5.2.10; Marshall, Enmity, 318–19. 6357 Carson, John, 309, citing Porphyry C. Chr. in Jerome Pelag. 2.17. 6358 E.g., P.Ry1. 174.6–7; P.Lond. 334.6; P.Oxy. 494.31. 6359 Stanton, Jesus, 124; Aune, Environment, 32; e.g., Plutarch Marcus Cato 1.3; Sulla 2.1; Philostratus Hrk. 10.1–5; 34.5; 48.1 (cf. Maclean and Aitken, Heroikos, xlix). For handsomeness listed as a virtue in biographies, see, e.g., Cornelius Nepos 7 (Alcibiades), 1.2. |
| That Jesus reminds the guards that they have come to arrest him rather than the disciples (18:8) provides a vivid illustration of his mission to offer himself on their behalf (10:11, 15). Though Jesus» disciples may betray, deny, or abandon him, he remains faithful to them. 9623 (It also provides an example for believers to lay down their lives for one another, 15:13; 1 John 3:16.) That guards working for the chief priests or even Rome would allow Jesus» followers to escape is not surprising; Romans normally did prefer to execute ringleaders rather than all those involved in a revolt. 9624 Jesus» self-revelation, «I am» (γ εμι, 18:5, 6, 8), can mean simply «I am (he),» that is, «I am the one you are seeking.» But the reader of the Gospel by this point understands that the Jesus of this Gospel means more than this; he is declaring his divine identity (see comment on 8:58). 9625 Lest anyone fail to grasp this point, the response even of Jesus» opponents in the story world confirms it (as in 8:59; 10:31, 33,39): the divine name causes their involuntary prostration (18:6). That this passage is Johannine theology does not render incredible the possibility that it also reflects tradition. Those familiar with the history of revivalism are aware of the frequency of involuntary motor responses to sublime encounters; 9626 such phenomena also appeared in ancient Israel ( 1Sam 19:24 ). It is also possible that, given their suspicion that Jesus was a magician (7:20; 8:48, 52; 10:20), they might have fallen back in terror when he pronounced the divine name. 9627 Indeed, within the story world, some of these officers (18:3) may have already been fearful of apprehending Jesus (7:45–46). But because we lack external corroboration, the historical accuracy of this report is beyond verification on purely historical grounds; what remains open to investigation is the significance John may wish his audience to find in the event. Other ancient texts report falling backward in terror–for instance, fearing that one has dishonored God. 9628 More important, if Eusebius correctly records his words, a Hellenistic Jewish writer roughly three centuries before John reports a significant and perhaps widely known tradition about the divine name. When Moses pronounced the name of his God in Pharaoh " s ear, Pharaoh fell to the ground, unable to speak until raised by Moses; a priest who ridiculed the divine name was then struck dead. 9629 Thus it is likely that John provides still another hint of Jesus» deity in his narration. Likewise, that Jesus» word (referring to 17:12) had to be «fulfilled» (18:9; cf. 18:32) functionally places it on a par with Scripture; John employs the same fulfillment formula for both (12:38;13:18; 15:25; 17:12; 19:24, 28, 36). 9630 4. Peter " s Resistance (18:10–11) |
| 18:31). This underlines the primary responsibility of the leaders of Jesus,» and John " s audiencés, own people. The greatest irony, however, is the claim that the law demands Jesus» execution for claiming to be God " s Son (19:7) when in fact the rest of the Gospel demonstrates that Jesus provided ample evidence that he was God " s Son (10:34–38) and that the law supported his claims against theirs (e.g., 5:45–47). 3A. «Behold the Man» (19:4–5) Whether or not one accepts a proposed chiastic structure for this section, 9998 these two presentations of Jesus by Pilate to «the Jews» are closely parallel, with Pilate offering titles for Jesus and with «the Jews» responding (19:4–7, 13–16; cf. 18:39). 9999 Some suggest that «man» (19:5) is a messianic title; 10000 the late Samaritan text Memar Marqah applies the title frequently to Moses, the Samaritan messianic prototype. 10001 But the title is too rare for us to infer that it was probably known both to John and to his audience; «man» was also an occasional euphemism for «God,» 10002 but it is unlikely that John alludes to that usage here. Nevertheless, in the context of the soldiers» mockery (19:2–3), «Behold the man!» probably parallels 19and functions as a mock royal acclamation; Jesus stands before them in royal apparel (not explicitly removed as in Mark 15:20 ), and Pilate mocks the ceremony of acclamation (acclamatio). 10003 S Some sources use «That is he!» as an acclamation; 10004 here John may well expect the more biblically literate members of his audience to recall Samuel " s acclamation of Israel " s first king with identical words: «ιδο νθρωπος» (1Sam 9LXX). 10005 In the final analysis, however, John is less interested in the mocking significance of Pilatés title in his tradition than in Jesus» opponents speaking unwitting and ironic truth. Thus, in the context of the Fourth Gospel, the title «man» epitomizes Jesus» enfleshment: 10006 Jesus revealed God " s glory in his mortality, especially in the ultimate expression of that mortality, his death (see comment on 1:14). |
| The Father γαπ the Son: 3:35; 10:17; 15:9; 17:23–24, 26 The Father φιλε the Son: 5:20 The Son γαπ the Father: 14:31 The Son φιλε the Father: no examples The Father γαπ believers: 17:23; cf. 3:16 The Father φιλε believers: 16:27 The Son γαπ believers: 11:5; 13:1, 23, 34; 15:9, 12; 19:26; 21:7, 20 The Son φιλε believers: 11:3, 36; 20:2 Believers γαπσι Jesus: 8:42; 14:15, 21, 23, 24, 28; 21:15–16 Believers φιλοσι Jesus: 16:27; 21:15–17 Believers γαπσι God: cf. 5:42; no references for φιλοσι People γαπσι a sinful object: 3:19; 12:43 People φιλοσι a sinful object: cf. 12:25; the world " s love in 15:19 Believers should γαπσι one another: 13:34–35; 15:12, 17 Believers should φιλοσι one another: no examples Given a frequency of αγαπω greater than φιλω, the few categories in which their uses do not overlap surely reflect the sort of coincidence one would expect if the terms were essentially interchangeable. One passage (21:15–17) clearly uses the two terms interchangeably, unless we are to suppose that Jesus diminished the intensity of his own request to accommodate Peter s desire. Against many scholars, 2789 John employs his two terms for love interchangeably. 2790 Stylistic changes from one section of the Gospel to another no more need indicate separate sources or redactors than similar changes from one part of Epictetus to another indicate that Arrian quotes him more accurately at some points; both Epictetus and Arrian probably had certain words or phrases more on their minds at certain times. 2791 Variation was a common feature of ancient writing; 2792 some writers, in fact, explicitly asserted their preference for variation in vocabulary against «the pedantic precision» of some philosophic trends of their era. 2793 As Nock pointed out, their pleasure in variety «often works havoc with the neat differentiations of meaning we seek to establish.» 2794 It is not surprising that it is a standard feature of Johannine style. 2795 John " s call to love is a call to church unity, 2796 whether against the outside opposition ( John 15 ) or against the secessionists (1 John 3). Love also adds a moral context to «knowing God» ( 1 John 4:7–8,16,20) that goes beyond the amoral mysticism some false teachers may have been proclaiming ( John 8:55; 1 John 2:3–5; 3:6 ). 2797 3. Faith |
| But if its narrative function (in terms of its full theological weight) is in some sense symbolic of an outpouring of the Spirit, one need not seek a chronological harmonization with Acts 2. 10663 As Bürge emphasizes, Luke-Acts itself provides a similar chronological situation: because Luke must end his Gospel where he does, he describes the ascension as if it occurs on Easter (Luke 24:51) even though he will soon inform or remind his readers that it occurred only forty days afterward (Acts 1:3, 9). Likewise, «knowing his Gospel would have no sequel,» the Fourth Evangelist theologically compressed «the appearances, ascension, and Pentecost into Easter. Yet for him, this is not simply a matter of literary convenience.... John weaves these events into " the hour» with explicit theological intentions.» 10664 1B. The Setting (20:19) By announcing that it was evening on the first day of the week (20:19), John informs the reader that the first revelation to the gathered disciples occurred shortly after the resurrection appearances began. Although some question the timing, 10665 it certainly appears consistent with the gospel tradition ( 1Cor 15:5 ). 10666 Luke in particular indicates that Jesus left two Judean disciples about sundown (Luke 24:29, 31) and the disciples hurried immediately to Jerusalem (Luke 24:33), where Jesus greeted all the disciples together (Luke 24:36). Mark " s Galilean emphasis makes sense of why Jesus promises an appearance to the disciples in Galilee ( Mark 14:28; 16:7 ), which John does not treat as incompatible with a prior Judean appearance such as in Luke ( John 21:1 ). The disciples would also be continuing in their most intense mourning period at this time; later rabbinic traditions suggest that such mourning included sitting without shoes on the ground, abstaining from working, washing, anointing, and even study of Torah. 10667 John may mention the time of day particularly to connect the events of this paragraph closely with the one that preceded. 10668 There Jesus surprised Mary, who did not recognize him, and commissioned her to tell his other followers the remaining detail of his mission (20:17), which she carried out (20:18). Now he commissions the disciples to carry his message to those who are not yet his disciples (20:21–23); the story world presumes that they, too, would prove obedient to their commission (17:20). |
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