| 4752 Robinson, Trust, 88, suggests most of the Gospel took place in dialogue with Greek-speaking Jerusalemites before its transplantation to Asia Minor. 4753 Some estimate that two-thirds of Jewish inscriptions in Palestine are in Greek (Van der Horst, «Inscriptions»); the current count may be lower, but Greek would be most current among the hellenized urban elite. 4756 The location of the phrase may be emphatic (Westcott, John, 48), but Gaster, Scriptures, 14, reaches too far in comparing John " s phrase with Qumran " s supreme teacher. 4758 The repetition is often noted, e.g., Brown, John, 1:130; in Johannine idiom more generally (in questions, e.g., 5:44; 6:52,60; 9:16; cf. 4:9; in statements, e.g., 6:44,65; 7:34; 8), e.g., Bernard, John, 1:103. Πς δναται is the sort of question one expects of the uninitiated in apocalyptic texts (T. Ab. 11:5B). 4759 Bowman, Gospel, 32; Bauckham, «Gurion Family»; Blomberg, Reliability, 91–92. Barrett, John, 204 acknowledges the possibility. 4760 Sipre Deut. 305.2.1; " Abot R. Nat. 6A; 13, §31; b. Ketub. 66b, bar.; Lam. Rab. 1:5, §31. He is undoubtedly the same Nicodemus who is father of one «Gorion» as in Josephus War 2.451 (just as names alternated from father to son between «Simon» and «Gamaliel» in another prominent Jerusalem household; the Nicodemus of Josephus Ant. 14.37 may be an ancestor). 4761 Abot R. Nat. 6A; b. c Abod. Zar. 25a, bar; Ta c an. 19b-20a. Some Amoraim opined that he practiced much charity but should have offered more (b. Ketub. 66b-67a). 4762 CI J 1:295, §380. As a common Greek name, see, e.g., Isaeus Estate of Pyrrhus 4,25,36–37,39,77; Aeschines Timarchus 172; for related names for Jewish people, see Williams, «Personal Names,» 110. 4764 Interestingly, some statements that follow disciples» (4:31; 9:2; 11:8) or others» (6:25) use of «Rabbi» for Jesus invite his correction; but significant exceptions (1:38,49; cf. 20:16) call into question the possible pattern. 4765 E.g., 1QS 6.6–7; t. Šabb. 1:13; b. c Abod. Zar. 3b; Ber. 43b, bar.; z Erub. 18b; 65a; Tamid 32b; Pesiq. Rab Kah. 7:4; Exod. Rab. 47:5; Lev. Rab. 19:1; Num. Rab. 15:16; Safrai, «Home,» 745; Schnackenburg, John, 1:366. Some Gentile intellectuals studied at night (Plutarch Demosthenes 8.4; 12.5–6; Cicero Att. 7.7; 13.26, 38), though Philostratus Vit. soph. 1.21.518 seems to view it as unusual (and one worked by night so that he could study by day [Valerius Maximus 8.7.ext.l 1]). |
| Познавший себя, стоя на стези смиренномудрия, не предпринимает дел выше его меры. 25: 50. Делатели смиренномудрия боятся и гласа прекословия. 25: 51. Без дарования и чудес многие спаслись, а без смирения никто не внидет в чертог небесный. 25: 52. Чем Господь приводит нас к смирению. 25: 53. Смиренномудрый гнушается своей воли, как в прошениях ко Господу, так и в научении себя должному, и хотя бы все делал по воле Божией, но на себя не полагается, и почему. 25: 54. Почему нам должно всегда охуждать и укорять себя. 25: 55. Кто просит у Бога меньше того, чего он достоин, тот получит больше. 25: 56. В непритворном смирении невозможно оставаться и виду страстей, и доколе грешим произвольно, нет в нас смирения. 25: 57. Смирение возмогло исцелить и неисцельные греховные язвы Манассии. 25: 60. Царь Давид возопил ко Господу со смирением после прелюбодеяния и убийства: «Согреших ко Господу!» – и услышал: «Господь отъя согрешение твое». 25: 61. По положению святых отцов, путь ко смирению, начало и причина оного суть труды телесные, а более послушание и правота сердца, как сопротивляющиеся возношению. 25: 62. Как гордость некоторых из ангелов претворила в бесов, то смирение и из бесов может сделать ангелами, посему да благодушествуют падшие. 25: 63. Побуждение к добродетели смирения тремя степенями, ибо без оного нельзя получить вечного дара. 25: 64. В чем состоят жилы и пути смирения. 15: 65. Ничто так не смиряет душу, как нищенское состояние, и особенно, когда, имея средства к возвышению, убегаем оного невозвратно. 25: 66. Вооружаясь против какой-нибудь страсти, возьми в помощь смиренномудрие. 25: 67. Смирение наступает на грех и отчаяние и попирает диавола и змия плотской страсти. 25: 67. Смирение может из бездны грехов возвести душу на небо. 25: 68. На вопрос: какое имя родившему смирение, оно отвечает: не познаешь его, доколе не стяжешь в себе Бога. 25: 69. Да благодушествуют страстные смирившиеся, и почему. 26: 13. Матерь источнику – бездна, рассуждению же матерь – смирение. 25: 69. |
| 8790 Epictetus Diatr. 3.13.9–11; probably Let. Arts. 273; cf. Epictetus Diatr. 2.2.3; Seneca Dia1. 7.8.6. 8792 Tob 13:14; 1 En. 1:6–8; 5:7–10; 71:17; 105(contrast 98:11, 15; 99:13; 101:3; 103for the wicked); Jub. 1:15; 23:29–30; 31:20; 1QM 1.9; 12.3 (after the battle); Sib. Or. 2.29; 3.367–380,751–755, 780–782; 5.384–385; T. Jud. 22:2; Lev. Rab. 9:9, bar.; Christian material in Γ. Dan 5:11. Ford, «Shalom,» compares the quietistic pacifism/Divine Warrior picture of Revelation with the Gospel " s picture of Jesus submitting to suffering, in defining Johannine «peace» (cf. 16:33; 20:19,21,26). 8793 This wing of Pharisaism was probably a minority in the first century; see, e.g., Sanders, Jesus to Mishnah, 86, 324. 8794 Cf. the standard rabbinic «Great is peace, for ...» (Sipre Num. 42.2.3; Sipre Deut. 199.3.1; Gen. Rab. 38(Tannaitic attribution); 48:18; 100:8 (Tannaitic attribution); cf. Sipra Behuq. pq. 1.261.1.14). It is associated with keeping the commandments (Sipra VDDen. pq. 16.28.1.1,3) and is a fruit of righteousness (m. Abot 2:7, attributed to Hillel). Cf. AbotR. Nat. 48, §134B; Num. Rab. 21:1. 8796 This joy likewise characterizes the harvest of new believers (4:36; cf. Luke 15:6–7, 9–10, 23–24); cf. the realized eschatology in Abraham " s foretaste of Jesus» day (8:56). In context, 15includes love toward one another. 8799 Many philosophers regarded perfection as superlative (e.g., Seneca Ep. Luci1. 66.8–12) and hence would have to regard Jesus» character, if true deity, as nonsubordinate; but perfection of identity can be easily confused with identity of all that is perfect. For some historic interpretations of 14:28, see, e.g., Whitacre, John, 366–68. For more ontological rankings among pagan philosophers, cf., e.g., Porphyry Marc. 16.269–270 (only God is greater than virtue) 8802 Pagans also regarded fulfilments as confirmations, though they were sometimes deceptive (e.g., Ps.-Callisthenes Alex. 1.9, depending on magic). 8803 This princés «coming» (14:30) may also contrast with his own «coming» back to them after the resurrection (14:3, 28); the antichrist figure of Revelation often parodies God " s Messiah (Rev 13:3–4, 18; 17:8). |
| 1313 Smith, Johannine Christianity, 25, whose notes provide a survey of scholars in the earlier camps. Sloyan, «Adoption,» thinks the corrective of 1 John helped preserved the Gospel for the church. 1314 Kysar, Maverick Gospel, 49; Tenney, John, 51; cf. Becker, Evangelium, 1:147–58. Contrast provides a useful literary and rhetorical tool (see, e.g., Anderson, Glossary, 110–11; and comment on John 13:23 ). 1315 «Descending» (1:32–33, 51; 3:13; 6:38, 41–42, 50–51; etc.); «ascending» (1:51; 3:13; 6:62); «above» (=God, as in some other early Jewish texts) (1:51; 3:3, 7, 12–13, 27, 31; 6:31, 38, 41–42, 50–51,58; 8:23; 19:11); in later Jewish Christianity, see Daniélou, Theology, 248–63. Cf. J. N. Sanders, John, 223; Ladd, Theology, 291. 1318 E.g., Philo Flight 71; Maximus of Tyre Or. 11.10; Gamble, «Philosophy,» 56–58, understands John in terms of Platonic dualism; see Finegan, World Religions, 90–92; Gordon, Civilizations, 190. Contrast Pétrement, Dualisme, 216–19, on Philo; see comment on John 3:13 . 1319 See Duhaime, «Dualisme»; Brown, Essays, 141–47. Berger, «Bedeutung,» finds gnostic tendencies in what appears to be an early Jewish wisdom text. 1321 See Boismard, «Epistle,» 156–57; Arrington, Theology, 69; Charlesworth, «Comparison,» 409; idem, «Qumran and Odes»; Fritsch, Community, 117–18; Albright, «Discoveries» 168; Bruce, «Jesus,» 79; Painter, John, 6; Black, Scrolls, 171; Kysar, Evangelist, 131–37. Johns dualism is not metaphysical (against Käsemann, Testament, 72), but moral (Boismard, «Epistle»), a demand for decision (Manson, Paul and John, 89). 1322 Spatial dualism occurs in b. Ber. 17a; Gen. Rab. 12:8, 27:4, 38:6; Pesiq. Rab. 25:2; Moses is also portrayed as an ascending/descending redeemer (e.g., Lev. Rab. 1:15), and the ascent/descent language is used of God himself (e.g., Gen. Rab. 38:9); see also Bowman, Gospel, 45–55. For the heaven/earth spatial dualism in Wisdom literature, see Gammie, «Dualism.» 1323 Cf. also the frequent «earth-dwellers» (Rev 3:10; 6:10; 8:13; 11:10; 12:12; 13:8, 12, 14; 17:2, 8). The Gospel tradition already borrows the familiar Jewish image of God " s presence in heaven (e.g., Matt 6:9; Mark 6:41; 7:34; 11:25; 15:38 ). |
| 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 . |
| 3573 Contrast the language of some rabbis (e.g., " Abot R. Nat. 12 A; 26, §54 B; Sipre Deut. 32.2.1; Song Rab. 1:3, §3), although the language is essentially hyperbolic (cf. similar language in b. Sanh. 99b); the rabbis would have attributed the conversion to God as wel1. 3574 Cf. 1QH 9.14–16; Lev. Rab. 14:5; in Greco-Roman antiquity in general, cf. Keener, Marries, 80, esp. nn. 155–56 on 187. The contrast between human and divine will (also 3:8) reflects the Johannine emphasis on God " s will (4:34; 5:30, 40; 6:38, 39; 7:17; 9:31; cf. 5:6) vs. the world " s rebellion, and God " s will to give life (6:40; cf. 5:21). Cf. Plutarch T.T. 8.1.3, Mor. 718A: God created the cosmos but not δια σπρματος. 3575 Many considered passion virtually irresistible (e.g., Sophocles Track. 441–448; Publilius Syrus 15, 22; Plutarch Oracles at Delphi 20, Mor. 403F-404A; see further Keener, Matthew, 186, on Matt 5:28). Some later rabbis attributed to the yetzer hara the positive function of incentive for procreation (Gen. Rab. 9:7; Ecc1. Rab. 3:11, §3). 3576 See Keener, Marries, 74, esp. nn. 76–77 on 179–80; on paternal authority, see ibid., 98 and nn. 110–119 on 197–98. 3578 Virgil Aen. 2.74. Rarer uses, such as «blood» meaning courage (Aeschines Ctesiphon 160), make much less sense here. 3580 See Gardner, Women, 53, citing Aristotle Gen. Anim. 773a, 30ff.; cf. Pliny Nat. 7.49. In Greek myth a mother could bear twins, one for her husband and the other due to divine impregnation (Pindar Ryth. 9.84–86). 3581 Boismard, Prologue, 44. Cf. Lightfoot, Talmud, 3:241, who associates «bloods» here with a passage in Exod. Rah. that reads Ezek 16:6 " s plural for bloods as a reference to circumcision and Passover; he thus applies it to the means of conversion for proselytes. 3582 Bernard, John, 18; cf. Boismard, Prologue, 44 (though Boismard suggests that this may represent a textual error). 3585 That the point is simply «not by natural intercourse» is usually agreed; e.g., Michaels, John, 8. 3586 Cf. Talbert, John, 77, 98 (on 1:18; 3:6), for the ancient Mediterranean epistemological premise that only like recognizes like, hence necessitating the incarnation for sufficient revelation. |
| 8532 To speak «in God " s name» could, however, simply mean to speak as one loyal to him (Jos. Asen. 9in light of ch. 8; cf. Acts 4:17). 8534 Berg, «Pneumatology,» 152. By contrast, Lee, Thought, 256, suggests that «in the name» represents a Hebraism for prayer addressed to Jesus; but the texts themselves also speak of prayer to the Father in Jesus» name (16:23, 26). 8535 Valerius Maximus 7.2.ext.la; Maximus of Tyre Or. 5 passim (e.g., 5.1, Midas " s prayers); Diogenes Laertius 2.136; 6.2.42; Sent. Sext. 88. 8536 Maximus of Tyre Or. 5.8. For Maximus " s similarity to (though stronger rejection of petition than) the Neoplatonists in 5.9, see Trapp, Maximus, 41. 8538 Contrast Pythagoras in Diogenes Laertius 8.1.9; Iamblichus V.P. 28.145 (though supporting prayer, see VP 28.137; Myst. 1.12,15; 5.26); also Seneca Nat. 4.6.2–3; 4.7.1; asking simply for «good things» generally in Xenophon Mem. 1.3.2; but cf. Rom 8:26 . 8539 E.g., Ovid Metam. 2.44–102; 3.287–298, 308–309; 11.100–105; 14.129–153; Apollodorus 3.4.3; cf. Seneca Ep. Luci1. 95.2, who cites as a familiar saying, «Do not ask for what you will wish you had not gotten.» 8542 E.g., Lev. Rab. 16:9. One guarantee of answered prayer apparently rests on its timing (T. Adam 1:10, probably redacted third century C.E.). 8543 Echoes of such promises abound into second-century tradition, though sometimes offering explanations for delays (e.g., Herrn. Mand. 9, echoing Jas 1:6–8). 8544 Cf. Porphyry Marc. 13.226–227 (cf. 13.227–229) on asking for God himself, and 12.209–218, on asking only for what is eternal and divine. One with secret knowledge assures his guest that he may ask whatever information he wants (Philostratus Hrk. 6.1) concerning the secrets of Protesilaos (5.5–6). The request here could be revelatory, but see John 14:8–9 . 8545 See Lewis, Life, 98. Despite some perceived decline in oracular interest (Plutarch Obso1. passim; Parke, Oracle, 381), they were still widely consulted (see Collins, Oracles, 5; Nilsson, Piety, 166; Aune, Prophecy, 51). |
| 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. |
| 3738 Sir 26:15 . The preposition differs (as most scholars cited above would point out, stressing ντ in 1:16); but LXX readers might have suspected an allusion; prepositions were losing some force by the Koine period. 3740 So also others, e.g., Boismard, Prologue, 62. Dumbrell, «Law,» proposes that Christ here fulfills God " s original purpose in the law-giving of Exod 19–20 as opposed to the second law-giving in Exod 34; this requires us to assume that the Johannine community accepted a difference between the two gifts of Torah (a possible reading of John because midrashically natural, but not clear in the text). 3743 Against Pancaro, Law, 540; cf. even Epp, «Wisdom,» 139: «Torah has been displaced–superseded by Jesus Christ,» though he notes that the contrast is temporal rather than qualitative (pp. 140–41). 3744 The argument that John must oppose Torah because Jesus speaks of «your law» falters on the analogy that he also calls Abraham «your father,» «though obviously no disparagement of Abraham is intended (cf. 8.39–40), but rather of their appeal to him» (Whitacre, Polemic, 65–66). 3746 Pancaro, Law, 534–46, argues correctly that the parallelism here is antithetical rather than synthetic. Some ancient versions, including the Peshitta, understood (and translated) an implicit adversative (see Baarda, « John 1 ,17b,» also suggesting that «grace» was missing in an underlying text). 3750 1 Esd 9:39; LA.B. 11:2; " Abot R. Nat. 1 A; Sipre Deut. 305.1.2; Ned. 38a; cf. Barrett, John, 169; Sib. Or. 11.37 (Egypt, maybe first century B.C.E.); cf. texts that stress Torah as God " s gift, e.g., Sipre Deut. 32.5.10; Lev. Rab. 35:8; Num. Rab. 19:33. Moore, Judaism, 1:398, cites also the ancient Ahabah Rabbah preceding the Shema. Despite Moses» greatness, others were worthy that Torah should have been given through them: Ezra (t. Sanh. 4:7; b. Sanh. 21b; p. Meg. 1:9, §3); yet Moses was «the best-known figure of Jewish history in the pagan world» (Gager, Moses, 18), and pagans called Moses the νομοθτης of the Jews (Gager, Moses, 25; for positive views, see 25–79; for deficiencies, 80–112). |
| 860 В последней книге сочинений Слейдана: Commentarii de statu religionis et reipublicae Carlo V Caesare читаем: „Octobris die ultimo Joannes Sleidanus, J. U. L., vir et propter eximias animi dotes et singulärem doctrinam omni laude dignus, Argentorati e vita decedim atque ibidem honorifice sepelitur“. Эта заметка o смерти автора находится во всех изданиях, содержащих XXVI книгу, прибавленную Слейданом к двадцати пяти первым книгам первого апрельского издания 1555 года, чтобы довести свою историю до отречения Карла V, в сентябре 1556 года. Она не только включена в первое издание XXVI книги, опубликованное в Страсбурге в 1559 году, но ничто не отличает ее от самого текста Слейдана, и она фигурирует даже в оглавлении содержания, как неприкосновенная часть истории. – Слова, переданные нами, представляют последние слова XXVI книги и тома. Commentarii, in-f., Strasbourg, 1559, p. 342 b. (Национ. библиотека, M. 520). 862 Отцы и учители Церкви заметили это. „Неоднократно говорил я, пишет бл. Феодорит, что закон посредством чувственного учит духовному... Посему... одежду, сотканную из волны и льна, называтъ гнусною, научая, никак не замышлять деяний, противоположных между собою. А что скверною называет не одежду, означает же чрез это дела, свидетельствуют покровы на скинии, сделанные из различных нитей. To же разуметь должно и о винограде. Да и апостол запрещает общение с неверными, говоря: не преклоняйтесь под чужое ярмо с неверными“. 2Kop.6:14. Бл. Феодорита, Quaest. in Lev. XXVII , t. LXXX, col. 388. 863 „Не вари козленка в молоке матери его“, Исх.23:19 ; повторено в 34:26; Втор.14:21 . „Не заграждай рта волу, когда он молотит“. Втор.25:4 . Это наставление, идущее совершенно в разрез с практикою язычников, доводивших свое варварство до того, что они налагали на рабов род намордника, называвшегося παυσιχπη, для воспрепятствования принятию пищи, было часто повторяемо св. Павлом; он цитует его два раза в своих посланиях, 1Kop.9:9, 1Тим.5:18 , и каждый раз для напоминания глубокого смысла, сокрытого в этих словах. |
|
|
