| In this lies the victory of the Saviour over death for all generations. " The bodily Resurrection of the Saviour from the dead is an historical, true fact,» says one of our well-known Orthodox missionaries, and he enumerates this in the following points: Christ predicted His Resurrection ( Mt. 16:21; 20:19 ; Mark 9:9 ). After the Resurrection He testified about the event (Luke 24:46). He appeared in visible form: On the morning of the Resurrection to Mary Magdalene ( Mark 16:9 ). To the women going away from the tomb (Matt. 28:9). To Peter near Jerusalem (Luke 24:34; I Cor 15:5). To two disciples on the road to Emmaus (Luke 24:13). On the evening of the Resurrection, to the Apostles, except Thomas ( John 20:19 ). A week later in the evening to all the Apostles ( John 20:26 ). After several days at the Sea of Tiberias to seven disciples ( John 21:1–3 ). Not long after, on the mountain near Galilee, to eleven Apostles (Matt. 28:17). To five hundred of the faithful ( I Cor. 15:6 ). To his brother «according to the flesh,» James, and all the Apostles ( I Cor. 15:7 ). At the time of the Ascension on the Mount of Olives, to all the Apostles (Luke 24:50). To the Apostle Paul ( I Cor. 9:1; 15:8 ). To the first archdeacon, Stephen (Acts 7:55). Until the Ascension, over the course of forty days, explaining the Kingdom of God (Acts 1:3). He ate and drank with the disciples (Luke 24:42). He showed His hands and feet with the wounds, which He received from being nailed to the cross (Luke 24:40). He gave admonitions (Matt. 28:18; Mark 16:15 ; Luke 24:17; John 21:15; 20:21 ; Acts 1:7). He travelled with the Apostles (Luke 21:15). The Myrrhbearing women and the eleven disciples worshipped Him (Matt. 28:9,17). Angels proclaimed the Resurrection of Christ (Matt. 28:6; Mark 16:6 ; Luke 24:6). The event was reported by Roman soldiers keeping watch at the tomb (Matt. 28:11). The Apostles identified themselves as witnesses of the Resurrection of Christ (Acts 2:32; 10:39), and they relied on this actual historical fact for the foundation of all their preaching (Acts 2:22; 3:26; 4:10; 10:39). |
| T he numbers of Hebrews that were spiritually prepared for the acceptance of the Messiah can be seen from the first chapters of the Gospel of St. Luke. There, the Holy Virgin Mary, the righteous Elizabeth, the priest Zechariah, the righteous Simeon, the prophetess Anna and many citizens of Jerusalem linked the birth of Jesus with the fulfillment of the ancient prophecies about the coming of the Messiah, of the forgiveness of sins, of the overthrow of the proud and the elevation of the meek, about the restoration of the Testament with God, about the service of Israel to God with a pure heart. After Jesus Christ began to preach, the Gospel witnesses the ease with which many sympathetic hearts of the Jews recognized in Him the promised Messiah, which they related to their acquaintances, for instance, the apostles Andrew and Philip, later – Nathaniel and Peter ( John 1:40–44 ). Jesus Christ declared Himself the Messiah and attributed the predictions of the prophets to Himself, for example: the prediction of Isaiah about the Spirit of the Lord, Which was to descend on the Messiah ( Is. 61:1 ; Luke 4:18). He alluded to Isaiah’s prediction about the healing of the infirm by the Messiah ( Is. 35:5–7 ; Mt. 11:5 ). Jesus praised Apostle Peter for calling Him Christ, the Son of the Living God, and promised to build His Church on faith in Him ( Mt. 16:16 ). He told the Judeans that they should delve into the Scriptures, because the Scriptures witness of Him ( John 5:39 ). He also said that He is the Stone, Who is to sit on the right hand of the Father, alluding to Psalm 110 ( Mt. 22:44 ). Jesus Christ also said that He was the “Stone” cast out by the “builders,” alluding to the well-known prediction in Psalm 118 ( Mt. 21:42 ). Before His sufferings Jesus Christ reminded His followers that “that this that is written must yet be accomplished in me” (Luke 22:37, Is. 53rd ch.). During the trial before Caiaphas, to the direct question of the high priest whether he is “Christ, the Son of God,” Christ answered in the affirmative and reminded him of the prophecy of Daniel about the Son of Man (Matt. 26:63–64, Dan. 7:13 ), and His acknowledgment served as the formal reason for His condemnation to death. After His resurrection form the dead, Christ reproached His apostles for being “slow of heart to believe all that the prophets have spoken” (Luke 24:25). In a word, Jesus Christ right from the beginning of His public service, even to His sufferings of the Cross and after His resurrection, declared Himself the Messiah, promised by the prophets. |
| 4043 One may read Mark 1and Matt 3(following Mark) as if the Spirit " s descent on Jesus was only his personal vision (contrast Luke 3:21–22), but the voice from heaven is public in all four gospels ( Mark 1:11 ; Matt 3:17; Luke 3:22), suggesting that we take the vision the same way. 4044 In Greek the term is pleonastic (emphatic but superfluous; see Anderson, Glossary, 102) despite its value for John " s vision motif. 4045 Tg. Onq. on Exod 12:43; Tg. Ps.-J. on Exod 12:43; the Targum translations also cite Mek. 15 on Exod 12:43; and Mek. de R. Simeon b. Yohai on Exod 12:43. 4046 Thus Bernard, John, 1:44–46, suggests that the author expressed the Baptist " s messianic confession in his own words. 4047 The scapegoat, however, would be a more obvious allusion than the intercessor of 2 En. 64(in Boring et a1., Commentary, 247); but αρω is not used in LXX of Lev 16 , though it is a common term (twenty-three times in John alone). 4049 Various clues, such as the potentially theological use of «follow» in 1:40, could shift the case, but even their cumulative weight seems inadequate for certainty. «Walking» might possibly allow for peripatetic instruction (see comment on 1:37–39), which was common (hence the name of Aristotlés school; see Aune, Environment, 186; Robbins, Jesus, 171,178). 4050 See Dodd, Tradition, 274; Stauffer, Jesus, 65; Lane, Mark, 52; Kraeling, John, 55, summarizing Lohmeyer, «Überlieferung,» and K. Grobel, «After Me.» On the Baptist " s direct influence on Jesus, see further Michaels, Servant, 1–24. 4056 Luke 14:7–11; 1QS 2.19–23; lQSa 2.11–17; t. Sank 7:8; b. Hor. 13b, bar.; p. Ketub. 12:3, §6; Sanh. 1:2, §13; Ta c an. 4:2, §§8–9; Ter. 8:7; Plutarch T.T. 1.2.3, Mor. 616E; T.T. 1.2.4, Mor. 617B; Apuleius Metam. 10.7; cf. 1QS 6.10–13 (with 6.26–27; Josephus War 2.132; and comments of Marcus, «Mebaqqer,» 302; cf. p. Roš Haš. 2:6, §9). In current Middle Eastern custom, see Eickelman, Middle East, 23–24. 4057 Philo Contemp1. Life. 66ff.; Ps.-Phoc. 220–222; t. Meg. 3:24; Sanh. 8:1; p. Ta c an. 4:2, §12; Lycurgus 14 in Plutarch S.S., Mor. 227F; on respecting elders in general, cf. Sir 8:6 ; Wis 4:8–9; 1Tim 5:1–2 ; 4 Bar. 5:20; Syr. Men. 11–14, 76–93 (though cf. 170–172); t. c Abod. Zar. 1:19; Pythagoras in Diogenes Laertius 8.1.22–23. |
| Martha takes over receiving visitors at the house while Mary slips out to meet with Jesus. That Martha speaks «secretly» (11:28) likely indicates her wish to protect Jesus; his hour had not yet come (7:4, 6, 10). But visitors, naturally supposing that she was going to mourn at the tomb outside the boundaries of Bethany proper, 7626 followed Mary and found themselves facing Jesus (11:31). Falling to the ground (11:32) was a way to entreat those in authority, 7627 but also a way to worship God himself (1 Esd 9:47; Rev 4:10; Esth 3:2), which may be significant on the Johannine level, in which the audience recognizes what Mary does not (20:28; see comment on 9:38). Mary expresses her faith no less forcefully than Martha and in almost identical language (11:32; cf. 11:21). Although Martha is mentioned first in 11and comes first in 11:20, Mary is mentioned first in the opening reference to the two sisters (11:1), as if she is better known to the community (cf. also her role in Luke 10:39,42). Although sequence of names is not always significant, 7628 it often was. 7629 It may be that Mary " s role in the narrative is second not because it is secondary, but because it is climactic. Then again, Marthás faith seems fundamental to the development of the narrative (11:39–40); each plays a decisive role, Martha perhaps as the elder and leader, Mary perhaps as the more forward and perhaps emotionally closer to Jesus (as in Luke 10:38–42). The faith of both women (11:21, 32) contrasts with the weaker faith of their comforters (11:37). 7630 Jesus» own spirit was grieved or troubled (11:33), as it would be by his own impending death (12:27; 13:21) but as he warned that his followers need not be (14:1,27). 7631 Another term here depicts his emotion in the strongest possible terms; he was «moved» (μβριμομαι, 11:33, 38), an unusually strong term, usually denoting anger, agitation, and typically some physical expression accompanying it (cf. Mark 1:43; 14:5 ). 7632 Scholars debate whether he is angry with Mary and Martha for lack of faith (11:32, 40), at the crowds for their unbelief (11:37), or at death itself. |
| In 12:46, discussion about beholding (12:45) may recall Jesus» previous declaration that he is the light (12:35–36), another motif in this Gospel (1:4–9; 3:19–21; 5:35; 8:12; 9:5; 11:9–10); 7983 his «coming into the world» reinforces the Gospel " s testimony to Jesus» incarnation to save the world (cf. 12:47; 1:9; 3:19; 6:14; 9:39; 11:27; 16:28; 18:37; 1Tim 1:15 ). Jesus is the light who, when seen and believed, delivers his followers from darkness. In this context, John " s emphasis on light suggests that those who are not blinded (12:40) can see the light (12:45) of his glory as Isaiah did (12:41), and those who respond in faith will be saved (12:46). In 12another Johannine motif emerges; though Jesus did not come to condemn (3:17; cf. 8:15), his coming itself constitutes a dividing line of judgment (3:19; 9:39; cf. 12:31), and he will act as God " s agent at the judgment (5:22, 24, 27, 29–30; cf. 8:16, 26), whereas his opponents judge inaccurately (7:24, 51; 8:15; 18:31). The image in 12shifts from «seeing» Jesus (12:45) to «hearing» his words (which in this case applies to hearing with or without obeying). 7984 Those who reject the light do not require additional judgment from Jesus; they have simply rejected the salvation that would deliver them from the judgment already otherwise theirs (see esp. 3:17–21). Eschatologically, however, they would be judged by his word they had heard; their very opportunity to respond raised the standard of judgment. 7985 On the judgment at the last day according to Jesus» word (12:48), see comment on 5:24; 7986 they would also be accused by the Father " s previous word in the Torah delivered through Moses, which testified to Jesus (5:39,45). Jesus» word (12:48) is in fact the same as the Father " s word (cf. 3:34; 5:47; 17:8), for all that he spoke he spoke in obedience to the Father (12:49–50). Jesus» teaching that those who reject him as God " s agent reject God himself (12:48) fits Johannine theology (13:20; 14:6; cf. 1 John 2:23 ) but is plainly earlier Jesus tradition ( Mark 9:37 ; Matt 10:40; Luke 9:48). 7987 This word would serve as the criterion for judgment on the «last day» (12:48), a common Johannine expression for the time of the resurrection (6:39, 40, 44, 54; 11:24) of both righteous and unrighteous (5:29). 7988 |
| 6869 See Jastrow, Dictionary, 1554. Flusser, «Mastema,» 1119–20, prefers «enmity» or «prince of enmity.» Cf. also the «angels of destruction» () in 1QS 4.12. 6870 Brown, John, 1:358. On the close connection between the deception ( Gen 3 ) and homicide ( Gen 4 ), echoed in Jesus» passion, see Thomas, «Menteur.» 6871 Wis 10:3; 4 Macc 18:11; Jub. 4:2–3, 31–32; 1 En. 22:6–7; Josephus Ant. 1.52–59; L.A.B. 16:2; L.A.E. 23; Apoc. Mos. 2–3; Τ Ben). 7:3–5; Philo Worse32; " Abot R. Nat. 31; 41A; Heb 11:4; 12:24; Matt 23:35; Luke 11:51; Jude 11; 1 Clem. 4.1–7; see further Philo LCL l:xxiv-xxv; Grayston, Epistles, 110; Plummer, Epistles, 82; Sidebottom, James, 89. For Abel " s reward, cf. Ascen. Isa. 9:8; Apoc. Mos. 40:4–5; T. Ab. 13:2–3A; 11:2B. For early Syrian Christian application of Cain (including to Jewish opponents of Jesus), see Niklas, «Söhne Kains» (citing Aphrahat Demonstratio 16.8). 6872 Some later rabbis homiletically associated Satan " s creation with Eve (Urbach, Sages, 1:167), but this view is probably late. 6873 Tg. Ps.-J. on Gen 4:1; 5:3 ; see Reim, «Gotteskinder/Teufelskinder,» citing Tg. Neof. on Gen 4:7 ; Dahl, «Manndraperen»; McNamara, Judaism, 223–24. 6874 John 8:44 " s term for murder appears elsewhere in the NT only at 1 John 3and nowhere in the LXX. 6875 E.g., T. Job 3:6/3(του Σαταν ν ω πατηθσονται ο νθρωποι); Τ. Dan 3:6; cf. 1QS 10.21–22. Satan (T. Job 3:6) or the devil (διβολος, T. Job 3:3/4) or demons are behind idols (cf. Deut 32:17 ; Ps 96 Bar 4:7 ; 1 En. 19:1; Jub. 1:11; 7:27; 22:17; T. Job 3:3; T. So1. 5:5; 6:4; Sipre Deut. 318.2.1–2; Gen. Rab. 23:6; 24:6; 1Cor 10:20 ; Athenagoras 26; Tertullian Apol 23.5–6). 6876 Phaedrus 1.17.1. 6877 Falsehood and theft also appear together in t. B. Qam. 7:8; cf. John 10:1–10 . 6878 Only three non-Johannine uses of ψεστης appear in the NT; cf. also ψευδς in Rev 2:2; 21:8, of three uses in the NT. 6879 E.g., Lysias Or. 3.39, §99; 4.13, §101; Cicero Mur. 6.13; Quinct. 6.22; Rose. com. 16.46; Dionysius of Halicarnassus Lysias 33; cf. Isaeus Estate of Astyphilus 19. Writers against Jews tell «lies» about them (Josephus Ag. Ap. 2.79, 147, 289); Apion is a prime example of such a liar (Josephus Ag. Ap. 2.85,90,98,111,115,121,122). Perkins, «John,» 966, points out that Qumran " s opponents are misled «by the Man of Lies of Interpreters of Error (lQpHab 2:2; 5:11; CD 20:15; 1QH 2:13–14; 4:10).» |
| On the one hand, the term might be qualified by a parallel expression in 13(cf. 12:27; 14:1), suggesting that John figuratively stretches the sense to include emotional disturbance without anger per se; it may stem from observing Mary " s grief and wailing (11:33). 7633 Some think that «anger» overstates the case, though «troubled» is too weak. 7634 But 13may refer to a similar yet different emotion, and the term employed here does indicate anger when applied to humans. 7635 If Jesus is angry, one may think he is angry at sin, Satan, or death as a consequence of sin. 7636 While that proposal may be good theology (and may also fit the experience of some subsequent healers and exorcists, and perhaps of Jesus as well, cf. Mark 1:25; 4:39; 9:25 ; Luke 4:39), it lacks direct support in this text. More likely, he is angry at the lack of faith on the part of those who should be exercising it, 7637 as God was angry at Israel " s unbelief despite his previous signs (e.g., Num 14:11 ) or Jesus was angry with the unbelief of disciples in Mark (e.g., Mark 4:40 ; cf. Mark 1:43; 3:5 ). In both cases (11:33, 38), it occurs immediately after statements that Jesus could have done something before Lazarus died (11:32,37)–perhaps implying disbelief that he could do something now. Jesus is not, however, angry with their grief itself; he seems emotionally moved more by Mary " s tears (11:33) than by Marthás words, and responds by weeping himself (11:35). 7638 In any case, Jesus» internal disturbance over others» pain emphasizes his humanity «and/or the passionate nature of his divinity.» 7639 It reveals his character, which leads to his suffering on others» behalf (cf. 1:29; cf. Heb 4:15–5:8). By weeping, Jesus shows his solidarity with the mourners (11:35). That Jesus asked where the burial site was (11:34) would have suggested to his hearers that he wanted to join in mourning at the burial site (cf. 11:31); their invitation to «Come and see» (11:34) is an invitation to join in the mourning. 7640 Perhaps more significantly, his question, «Where have you laid him?» anticipates Mary Magdalenés question about where Jesus has been laid (20:15), 7641 underlining the implicit contrast between Lazarus, who awaits Jesus to raise him, and Jesus whose body is already gone (as well as the contrast between Lazarus " s burial by his family and Jesus» by two leaders of «the Jews» yet not the expected disciples). |
| The present active indicative for «shows,» contrasted with the future, is probably deliberate, probably implying a continuous relationship (cf. 10:15; 8:55) and not simply occasional visions. This would exceed the claims of mystics who hoped to see God in mystic ascents; Jesus remains in the Father " s bosom, and only through him is God revealed (1:17–18). Πντα, «all things,» underlines the unlimited measure of the Father " s revelation to the Son; nothing remains hidden from him (cf. 15:15; 16:15; Matt 11:27; Luke 10:22). The Father would afterward show Jesus still greater works (cf. 1:50; 14:12), that they might marvel (5:20; for his works, cf. 7:21; for his teachings, cf. 3:7; 5:28; 7:15); Jesus probably refers here especially to the ultimate demonstration he would provide in his death and resurrection (2:18–19; 20:20; cf. Matt 12:39–40); thereafter the postresurrection church would carry on his signs (14:12). The Father " s works that the Son will imitate will ultimately include the divine activities of raising and judging the dead (5:21–22). The Son " s imitation of the Father " s deeds here may suggest the specific analogy of apprenticeship, for Jewish fathers often trained their sons in their own trade. 5838 The image of God revealing his works to his special agent who watches him and learns from him would have made good sense in an early Jewish framework. 5839 Jesus» works are central to the Fourth Gospel (7:3, 21), just as a protagonist " s «works» usually are central to an ancient biography; 5840 but Jesus» works are emulations of the Father " s works, undertaken in obedience to the Father (5:36; 9:3–4; 10:25, 37–38; 14:10–11; 15:24; 17:4). Jesus does his Father " s «works» (5:20,36) and came to «finish» them (4:34; 5:36), just as the Father did when he completed creation and then rested on the seventh day (συνετλεσεν … τα ργα ατου, Gen 2:2–3 ). 5841 Thus Jesus was performing works as his Father had performed in creation. 5842 The image of continuing God " s creative work on the Sabbath would strongly imply Jesus» deity. |
| All the people answered, «His blood be on us and on our children!» Thus the Jews invoked upon themselves and their descendants responsibility for the death of the Lord Jesus Christ, unless they repent. Then, Pilate released Barabbas for them, and delivered Jesus Christ to them to be crucified. Note: See the Gospels of Matthew, 27:15–26; Mark 15:6–15 ; Luke 23:13–25; John 18:39–40 and 19:1–16. The Road to Golgotha. Since Jesus Christ was condemned to be crucified, He was handed over to the soldiers. Again, they beat, insulted, and mocked Him. After they had made fun of Him, they took off the purple robe and dressed Him in His own clothing. The condemned person had to carry his own cross to the place of crucifixion; thus, the soldiers laid the cross on the shoulders of the Saviour and led Him to the place intended for crucifixion. The place was a hill, which was called Golgotha or the place of the skull. Golgotha was situated west of Jerusalem not far from the city gate called the Judgment Gate. A great multitude of people followed Him. The road was hilly. Exhausted by beating and lashing, worn out by spiritual suffering, Jesus Christ could hardly walk and several times fell from the weight of the cross. When they went out of the city gate where the road began to go uphill, Jesus Christ was unable to continue carrying the cross. The soldiers came upon a man who was compassionately watching Christ. It was Simon, a Cyrenian, returning from work in the country. The soldiers seized him and compelled him to carry the cross of Christ. Among the people who followed Christ were many women who wept and lamented for Him. Jesus Christ turning to them said, «Daughters of Jerusalem, do not weep for Me but weep for yourselves and for your children. For behold the days are coming when they will say, ‘Blessed are the women who never had children.’ Then, they will begin to say to the mountains: fall on us, – and to the hills: cover us.» Thus, the Lord predicted the terrifying misfortune, which would befall Jerusalem and the Jewish people soon after His earthly life. |
| Although the statement that whoever «does» sin is its «slave» (8:34) could suggest a wordplay in Aramaic, 6765 it is probably simply a natural Johannine idiom (7:19; 8:38; 1 John 3:4, 8–9); 6766 most of John " s puns work in Greek. It reflects more fundamentally the basic notion that one serves either God or something else (cf. Matt 6:24). 6767 Because Jesus had exposed their sin, they now were fully responsible for it (8:24; 15:22). Slaves were considered part of the household 6768 but were not permanent; although they could be inherited, 6769 they could also be freed, 6770 confiscated, 6771 or sold away to other slaveholders; 6772 by contrast, sons as a rule remained (8:35; disinheriting was relatively rare). 6773 (John probably plays on the sense of «remain»; in many passages in his Gospel it implies perseverance, e.g., 8:31; 15:4–5.) 6774 Many other texts also contrasted the roles of children and slaves (8:35; cf. Rom 8:15 ). 6775 Some later rabbinic traditions elaborate the same contrast with regard to the status of Israe1. 6776 The background allusion may well be the contrast between Hagar and Ishmael on one hand and Sarah and Isaac on the other ( Gal 4:22–31 ). 6777 In early Christianity, the goal was to be children rather than merely slaves (Luke 15:21–24, 29; Gal 3:23–4:7 ; cf. John 15:15 ). In contrast to the slave, the son is not only free but can grant freedom (8:36); 6778 indeed, wealthy slaveholders often manumitted slaves with whom they had grown up. 6779 This is the second of three Johannine references to the Father " s house (8:35; 2:16; 14:2). The text in ch. 2 defines the house as the temple, then interprets it as Christ " s resurrection body; the text in ch. 14 refers to the place where believers may dwell forever in Jesus» presence through the Spirit. The present text " s emphasis on the descendants but not slaves dwelling permanently in the household fits this new temple imagery (see comment on 7:37–39), suggesting that «house» is a typical Johannine double entendre. Ezek 46:16–17 indicates that the princés inheritance of land is permanent only for his descendants, not for his servants; further, only the undefiled ministers would really have a place in God " s house, the temple (44:9–16; cf. 48:11), where God would dwell with his people forever (43:7,9; 48:35). 6780 The image in 14of preparing a place for the disciples in God " s house might connote the places the priests would have in the eschatological temple ( Ezek 45:4–5 ; cf. 40:45–46,42:13,44:16). Because in the Fourth Gospel the eschatological temple is Jesus himself, those who «abide» in him (15:4) would likewise continue permanently in the Father " s household. |
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