| 4448 B. Ta c an. 24a, a later story concerning a contemporary of R. Judah ha-Nasi. It was understood that cultural rules on how to drink wine varied regionally (Esth. Rab. 2:13). 4449 As the prototype of all who were from above, Jesus is perhaps the first «born from above,» i.e., from God (see comment on 3:3); but John in no way tones down the reality of Jesus» physical incarnation (1:14) through a human mother (also 2:12; 19:26). (Zumstein, «Croix,» in fact, thinks the mention of Jesus» mother emphasizes Jesus» incarnation; Augustine Tract. Ev. Jo. 8.6.2–8.9.4 argued this against the Manichaeans.) 4450 See Martin, «Epithet.» Beck, Paradigm, 17–26, argues that Greco-Roman literature rarely leaves important characters anonymous; but in Hebrew texts, see the women of 1 Kgs 17:9–24; 2 Kgs 4. 4451 See Beck, Paradigm, 132–36, though we would not accept all examples (e.g., the man in John 5 ; further, we accept some named characters, such as John the Baptist, as positive models). Beck, Paradigm, 53, sees the two most important characters in 2:1–4as women. 4452 Cf., e.g., Luke 14:12; Martial Epigr. 3.27; 3.37; 5.47; Chariton 2.7.4; probably Ps.-Phoc. 152 (see note i in OTP 2:579); dining invitations indicated status (e.g., Martial Epigr. 5.47; Ecc1. Rab. 1:3, §1), and social obligations could easily become overly demanding (e.g., Seneca Dia1. 10.14.3). Cf. Judge, Rank, 26; Stambaugh and Balch, Environment, 63–64; esp. Derrett, Audience, 43. 4454 Cf. Derrett, Law, 237–38. On the importance of wedding gifts, see, e.g., Pindar Pyth. 3.94–95; Theophrastus Char. 30.18–19. 4457 The wedding in Tob 9:19–20 was thrown by the bridés father because Tobias was far from home; but their marital dwelling then became patriloca1. The groom " s family was normally responsible (Safrai, «Home,» 760, citing m. Ker. 3:7; Sipre Deut. 107). 4458 At any rate, Seneca regards as self-evident that social tact includes giving someone a gift when that person needs it (Benef. 1.12.3), and some others may have shared his view. |
| 9992 «Purple» could mean scarlet (e.g., Rev 17:4; 18:16; Appian C.W. 2.21.150; cited in Brown, Death, 866; cf. Dupont, Life, 260), though the Gospel tradition probably preserves it for its symbolic value, both to the soldiers and to Jesus» later followers. Egyptian gentry in nome capitals purchased green, red, and especially blue outer apparel (Lewis, Life, 52–53). 9994 For its association with wealth, see, e.g., Lucretius Nat. 5.1423; Horace Carm. 1.35.12, 2.18.7–8; Cicero Sen. 17.59; Athenaeus Deipn. 4.159d; Diogenes Laertius 8.2.73; 1Macc 10:20, 62, 64, 14:43–44; lQapGen 20.31; Sib. Or. 3.389, 658–659; 8.74; Petronius Sat. 38, 54; Epictetus frg. 11; Martial Epigr. 5.8.5; 8.10; Juvenal Sat. 1.106; 4.31; Apuleius Metam. 10.20; Chariton 3.2.17; Pesiq. Rab Kah. 2:7, 15:3; T. Ab. 4:2A; Jos. Asen. 2:2/3, 8/14–15; 5:5/6. Some writers complained about its extravagance (Seneca Dia1. 12.11.2; Plutarch T.T. 3.1.2, Mor. 646B; 1 En. 98MSS). 9995 Cf. Brown, John, 2:875. Derrett, «Ruber,» suggests that the red alludes to Isa 1and (somewhat less unlikely) 63:1–2; Lukés white robe in Luke 23characterized Jewish kings as well (Hill, Prophecy, 52). 10003 Flusser, Judaism, 600 (cf. Suggit, «Man»); Flusser argues (Judaism, 602) that on the historical level it is perfectly in character to suppose that Pilate joined in the ridicule of Jesus. Cf. Smith, John, 346. 10006 For the emphasis on Jesus» humanity here, see also Sevenster, «Humanity»; Koester, Symbolism, 187; Smith, John, 346. Schwank, «Ecce Homo,» finds an answer to Pilatés own question in 18:38; but the connection, while possible, is unclear. 10007 John elsewhere juxtaposes announcements of Jesus» humanity with his messianic identity (4:29; cf. 5:27) though more often those who do not recognize Jesus» fuller identity call him «human» (5:12; 7:46, 51; 9:16,24; 10:33; 11:47,50; 18:17,29); he may link his humanity and mortality in 3:14; 6:53; 8:40; 12:23, 34; 13:31. 10010 A familiar accusation; they may allude in part to Jesus» claims to authority to revise the Sabbath law (5:18; cf. Wead, «Law»); but cf. esp. 10:33. Less probably, Barrett, John, 541, thinks the law of blasphemy is particularly in view. |
| 2:11: signs lead to disciples» faith 2:23: signs produce faith of untrustworthy people 4:48: Jesus complains about those who require signs for faith 6:30: crowds demand a sign before faith, although they have already received signs 7:31: many members of the crowds believed Jesus because of his signs 11:47–48: people are believing because of Jesus» signs 12:37: the crowds refused to believe despite Jesus» signs (though even some rulers did believe secretly–12:42) One should also factor in texts which link Jesus» «works» with faith: 10:25: they refuse to believe despite Jesus» works 10:37–38: they should at least believe his works 14:10–11: believe on account of the Father " s works done by Jesus 14:12: those who believe will replicate the same kind of works 2411 Various texts are clear that God provided Jesus» signs or works to produce faith (10:37–38; 11:15, 42; 13:19; 14:10–11, 29; cf. 6:40); texts that indicate the obduracy of those disbelieving despite signs (10:25; 12:37) or despite encountering Jesus himself (6:36,64; 8:46) also fall into this category. Faith as a result of signs is not bad (1:50; 2:11, 22; 10:41–42; 11:45; 12:11; 16:30; 17:21; 20:8), but it must proceed to discipleship (8:30–31; 9:35–38), and is by itself inadequate (2:23–24; 3:2–3; 4:48; 9:18). Demands for signs usually presuppose unbelief (6:30; 7:4–5) or inadequate faith (20:25); often faith must precede signs (4:48,50; 11:40). (The inadequacy of «signs-faith» also appears in the Synoptic tradition: Mark 8:11–12; 15:32 ; Matt 12:38–39; 16:1–4; Luke 11:16, 29.) The ultimate basis of faith is the Spirit-inspired witness to the truth (1:7; 4:39, 41–42; 5:38, 46–47; 15:26–27; 19:35). Saving faith (e.g., 1:12; 3:15–16, 18, 36; 5:24; 6:35, 40, 47; 7:38–39; 8:24; 11:25–27; 12:36, 46; 16:27) normally goes beyond this. It is persevering faith (6:67–69; 8:30–31, 45; 16:30–33), and suggests integrity of heart–and perhaps an initial stage of faith–as a prerequisite (1:47; 3:19–21; 5:38, 44; 10:26; 12:38–43). One passage explicitly distinguishes two levels of faith (4:50, 53) even though the second only implies discipleship. Likewise, though unbelief in general is the essence of sin (16:9), narratives seem to imply that some levels of unbelief may produce greater measures of hostility than others, when such hostility becomes the only way to maintain the unbelief of others (12:9–11 ). The connection between faith and signs is a theme that climaxes, appropriately, in the climax of the Gospel: blessed are those who believe without seeing (20:29), such as the audience which believes on the basis of the apostolic witness (20:31). God ultimately demands a commitment tht runs deeper than mere acceptance of what should be obvious. (See more detailed discussion of «faith» in ch. 7 of the introduction.) 5D. Signs-Faith as a Biblical Allusion |
| Farewell speeches often included warnings (e.g., Josephus Ant. 4.177–193), but like some other early Christian examples of this genre (e.g., Mark 13 ; Acts 20:28–31), the words of warning in 15:18–25 reflect the traditional apocalyptic perspective of suffering before the end. The Gospel " s emphasis on realized eschatology underlines the immediacy of the eschatological situation of tribulation; one may also compare the similar result of imminent eschatology in the book of Revelation. 1A. Part of the Context Some argue that the focus of 15:18–16is quite different from ch. 14; 9113 certainly the focus moves from the relationship of believers with God and one another (13:31–15:17) to the relationship of believers to hostile society. Yet one need not view 15:18–16:4 as an independent discourse formed under circumstances distinct from the rest of the Gospel; 9114 the Gospel as a whole is basically consistent in its dualism (see introduction). 1B. The Worldview of the Passage The worldview presupposed in 15:18–25 is one common to sectarian groups, in which apocalyptic ideologies (in the modern sense of that expression) often prevai1. Some early Christian writers, such as Luke, seem to represent a socioeconomic stratum and social conditions that provide more optimism for engaging the broader culture from a Christian perspective. Thus Acts includes eschatology (1:11; 3:19–21; 10:42; 17:31; 24:15; 26:6–8) but focuses more on the current mission (1:6–8); one finds favorable and just officials (5:34; 10:4; 13:7; 18:12–16; 19:31; 22:29; 23:9, 23–24; 25:25; 26:31–32; 27:43) and others (e.g., 28:2,10,21). John, however, expects his audience to view the world as hostile, with a perspective comparable to other Johannine literature (1 John 2:15–17; 4:4–5; 5:19; Rev 13:7–17). 9115 This admittedly characterized also those who, while working within society, shared an apocalyptic worldview ( Rom 12:2; 13:11–12 ; 1Cor 10:11 ; Gal 1:4; 2 Thess 2:1–13). 9116 Such hostility from the out-group would also help define the boundaries and strengthen cohesiveness of the in-group. 9117 |
| At the same time, they ironically draw legitimate implications from Jesus» words: if Abraham and the prophets died physically (cf. 6:49) but Jesus grants eternal life, he must claim to be greater than Abraham and the prophets (8:53). Grammatically, their question expects the answer, «No»; Jesus is assumed not to be greater than Abraham and the prophets. Ironically, however, the informed reader recognizes that Jesus is in fact greater than the prophets. 6921 Historically, Jesus probably made claims to be greater than earlier prophets (Qmaterial in Matt 12:41–42; Luke 11:31–32); 6922 John " s audience may have known of such traditions, but the irony would be sufficient even without them. In contrast to the Samaritan woman who at first assumes that Jesus cannot be greater than Jacob (4:12) but ultimately embraces him as the promised one (4:25–26, 29), Jesus» dialogue partners here become increasingly hostile. Their suggestion that he «makes himself» something (8:53) fits a pattern of accusation throughout the Gospel: he makes himself out to be equal with God (5:18); God (10:33); God " s Son (19:7); or king (19:12). The irony is that Jesus has not made himself anything but, sent by the Father, became flesh (1:14; 3:17). 6923 5B. Witnesses to Jesus» Superiority (8:54–56) Because most people viewed self-boasting negatively, even much lesser claims often demanded adequate justification; 6924 Jesus thus announces that he is not glorifying himself (8:54). Jesus here cites two other authorities who will testify that he is greater than Abraham: God (8:54–55) and Abraham himself (8:56). In contrast to his interlocutors, who appeal to Abraham and God about whom they have studied and from whom they claim descent, Jesus knows Abraham and God personally. If Jesus» interlocutors claim to obey God " s word, the Torah (cf. 5:38), the reader knows that Jesus is the Word (1:1–18); within the story world, Jesus claims to obey his Father " s word (8:55), which likewise summons them to obey his (8:31, 37,43, 51). |
| 5724 Manns, «Fête.» 5725 Bruce, Documents, 49; cf. Fenton, John, 67. On rabbinic development of that feast, see, e.g., Adler, «Rosh Hashanah.» 5726 Jub. 16:27; m. Git. 3:8; b. B. Mesi c a 28a (Tannaitic attribution); Sukkah 33b; Pesah. 34b (in 36a it is Pesach, but this is clear from the context); p. Git. 3:8, §4; Gen. Rab. 6:5, 35:3; Safrai, «Temple,» 894. Tabernacles was one of the most prominent feasts (Josephus Ant. 8.100). 5727 Brown, John, 1:206; cf. Yee, «Sabbath.» If John added the Sabbath to the original story (Meier, Marginal Jew, 2:681), the emphasis becomes all the clearer. 5728 See Yee, Feasts, 46–47. 5729 On John " s topographic accuracy, see, e.g., Hunter, «Trends»; Dunn, «John,» 299. 5730 Perkins, «John,» 959. 5731 βραστ is a typically Johannine way of citing Hebrew (5:2; 19:13,17,20; 20:16; Rev 9:11; 16:16; cf. John 1:38 ); Luke and Paul prefer βρας (Acts 6:1; 21:40; 22:2; 26:14; 2Cor 11:22 ; Phil 3:5 ; cf. also 4 Macc 12:7; 16:15). 5732 On the probability of this reading, see Wieand, «Bethesda,» 394–95; Vardaman, «Bethesda,» 29; Cullmann, Worship, 84–85 n. 2; Finegan, Archeology, 143; Wolters, «Copper Scroll» (citing 3Q15 11.12). Cf. the site near the temple in Josephus War 2.328. For the meaning, related to «pools,» see Görg, «Beckenhausen.» 5733 Cf. similarly Selkin, «Exegesis,» 188–89. 5734 For problems with the St. Annés site (as well as other proposed sites), see Selkin, «Exegesis,» 175–79. 5735 Wieand, «Bethesda,» 396–97; Vardaman, «Bethesda,» 28; Cornfeld, Josephus, 338,364; Finegan, Archeology, 145. An allegorical connection between the sheep pool and Jesus» «sheep» (10:1) is unlikely, given the proximity of the pool to Bethesda; on the sheep pool, Finegan, Archeology, 142–43. 5736 Yamauchi, Stones, 104. The term κολυμβθρα suggests a deep pool (Bernard, John, 1:226). 5737 Vardaman, «Bethesda,» 28. The view of some (e.g., Bruns, Art, 65; Ellis, Genius, 88; more skillfully, Selkin, «Exegesis,» 196) that they symbolize the five books of the Law seems to allegorize unnecessarily, despite references to the Law later in the chapter. |
| 9571 For bibliography on the Sanhedrin, see Saffai, «Self-Government,» 418 (the section on the Sanhédrin is pp. 379–400). Josephus generally prefers the term συνδριον, «sanhedrin,» «assembly,» in the Jewish Antiquities, and βουλ, «council,» in the Jewish War. The rabbis believed that God supported the decrees of the rabbinic Beth din hagadol, great assembly (Exod. Rab. 15:20), on which Israel rightly depended (Song Rab. 7:3, §1; Lam. Rab. 2:4, §8). 9573 E.g., b. Ber. 3b; Gen. Rab. 74:15; Exod. Rab. 1:13; Pesiq. Rab. 11:3. Some of the «scribes» may have been Pharisees, but Pharisees were not dominant in the Sanhedrin (Brown, Death, 350–52), despite Josephus " s possible favoritism toward them (Josephus Ant. 18.15, 17; cf. Life 1, 12 and Ant. passim; Brown, Death, 353–56). 9575 Cf. Sanders, Figure, 484–87; Josephus War 2.331,336; Ant. 17.160,164; 20.216–217; probably the municipal aristocracy in Ant. 14.91, 163, 167, 180; Life 62. 9580 Brown, Death, 342–43. Levine, Hellenism, 88–90, argues that the Jerusalem Sanhedrin was probably simply an ad hoc group in some texts. 9581 Yamauchi, Stones, 106. Stauffer, Jesus, 118, overestimates their sense of threat at this point when he proposes that the disciples may have gone by different roads to prevent notice (Luke 22:39). 9583 Brown, John, 2:806. Many rivers and wadis in the East fill or overflow during the rainy winter or (sometimes) when winter snows melt in spring (Homer 17. 5.87–88; 13.137; Od. 19.205–207; Apollonius of Rhodes 1.9; Appian R.H. 12.11.76; Livy 44.8.6–7; Herodian 3.3.7; 8.4.2–3; Arrian Alex. 7.21.2). 9588 Lane, Mark, 515. If the press originally belonged to an individual estate rather than a local village, the estate must have been sizeable (cf. Lewis, Life, 127). On the question of the Gethsemane tradition " s historicity, see Green, «Gethsemane,» 268. 9589 Cohn, Trial, 83, though citing a rabbinic tradition that «high priests were wont to engage in undercover activity.» 9592 Passover was a night «watch» (; προφυλακ) for the Lord (Exod 12:42); cf. t. Ketub. 5:5; Lane, Mark, 509; Keener, Matthew, 637. |
| Schmithals, Apostle Schmithals, Walter. The Office of Apostle in the Early Church. Translated by John E. Steely. Nashville: Abingdon, 1969. Schmithals, Gnosticism Schmithals, Walter. Gnosticism in Corinth: An Investigation of the Letters to the Corinthians. Translated by John E. Steely. Nashville: Abingdon, 1971. Schmithals, «Prolog» Schmithals, Walter. «Der Prolog des Johannesevangeliums.» ZNW70 (1979): 16–43. Schmitt, «Form» Schmitt, Armin. «Zur dramatischen Form von Weisheit 1,1–6.21.» BZ 37 (1993): 236–58. Schmitz, «Γυσκω» Schmitz, E. D. «Knowledge, etc.: γινσκω.» NIDNTT2:392–406. Schmuttermayr, « " Schöpfung» Schmuttermayr, G. «»Schöpfung aus dem Nichts» in 2 Makk 7, 28? Zum Verhältnis von Position und Bedeutung.» BZ 17 (1973): 203–28. Schnackenburg, «Entwicklung» Schnackenburg, Rudolf. «Entwicklung und Stand der johanneischen Forschung seit 1955.» Pages 19–44 in L " évangile de Jean: Sources, rédaction, théologie. Edited by Marinus De Jonge. BETL 45. Gembloux: J. Duculot; Leuven: Leuven University Press, 1977. Schnackenburg, Existence Schnackenburg, Rudolf. Christian Existence in the New Testament. 2 vols. Notre Dame, Ind.: University of Notre Dame Press, 1969. Schnackenburg, «Gemeinde» Schnackenburg, Rudolf. «Die johanneische Gemeinde und ihr Geisterfahrung.» Pages 277–306 in Die Kirche des Anfangs: Für Heinz Schürmann. Edited by R. Schnackenburg, J. Ernst, and J. Wanke. Freiburg: Herder, 1978. Schnackenburg, «Holwerda» Schnackenburg, Rudolf. Review of D. E. Holwerda, The Holy Spirit and Eschatology in the Gospel of John. BZ 7 (1963): 297–302. Schnackenburg, John Schnackenburg, Rudolf. The Gospel according to St. John. 3 vols. Vo1. 1: Translated by Kevin Smyth. Edited by J. Massingberd Ford and Kevin Smyth. New York: Herder 8c Herder, 1968. Vo1. 2: New York: Seabury, 1980. Vo1. 3: New York: Crossroad, 1982. Schnackenburg, «Redestücke» Schnackenburg, Rudolf. «Die " situationsgelösten» Redestücke in Joh 3.» ZNW49 (1958): 88–99. Schneider, «Charge» Schneider, Gerhard. «The Political Charge against Jesus (Luke 23:2).» Pages 403–14 in Jesus and the Politics of His Day. Edited by Ernst Bammel and C. F. D. Moule. Cambridge: Cambridge University Press, 1984. |
| PROPHET One who proclaims the will of God and/or who foretells the future, especially the coming and mission of Christ, through the inspiration of the Holy Spirit. See Deut. 18:18; Acts 28:25. PROPITIATION An offering that results in atonement, redemption, and reconciliation. Christ offered Himself on the Cross as a propitiation for our sins, to liberate humanity from sin and death. See Rom. 3:21-26; Heb. 2:17; 1 John 2:2; 4:10. PROSELYTE Literally, " one who comes toward. " A proselyte is a convert to the Faith, usually from another religion. In the New Testament, the word usually refers to a Gentile convert to Judaism (see Acts 2:10; 13:43). PROVIDENCE God’s sovereign care in governing His creation, especially His care for the faithful (Rom. 8:28). PURIFICATION The Old Testament rite whereby one is cleansed of ritual impurity caused by such things as contact with leprosy or a dead body, or sexual functions. This cleansing consisted of making a sacrifice or being sprinkled with " water of " (Num. 19:9). Christ liberated the faithful from these rites. Christians are purified by the sacraments and by their spiritual struggle towards transforming their passions. See Lev. 12:6; Num. 19:9-21; Matt. 15:11; Luke 2:22-33; Acts 10:9-16; 15:1-29. RAPTURE The gathering of the Church on earth in the presence of Christ when He comes again to judge the living and the dead (1 Thess. 4:15-17). Orthodox theologians reject the recent minority view that the Church will be taken out of the world before the time of trouble preceding the Second Coming. Christ specifically teaches the faithful will experience the trials of tribulation (Matt. 24:4-28). See also SECOND COMING . RECONCILIATION The removal of hostility and barriers between humans and God, and between individuals, accomplished by Christ (Rom. 5:11; 2 Cor. 5:18, 19). REDEMPTION The deliverance of humanity from sin and death by Christ, who humanity by His Incarnation, conquered sin and death by His life-giving death and glorious Resurrection, releases those who are in captivity to the evil one, and unites humanity to God by His Ascension (Gal. 3:13; Heb. 9:15). See also DEIFICATION and SALVATION. |
| Special Factors in Johannine Discourse If we bracket for the moment the question of transmission, it is possible that Jesus spoke in different ways on different occasions. The location and setting of most of John " s discourses differ from those in which the Synoptics take interest. The action of most of the Fourth Gospel takes place in Judea rather than in Galilee. Such factors cannot explain all the differences, but they may have exercised more effect than we often assume. Thus F. F. Bruce points out that some variation in style may occur because in the Synoptics Jesus converses especially «with the country people of Galilee,» whereas «in the Fourth Gospel he disputes with the religious leaders of Jerusalem or talks intimately to the inner circle of His disciples.» 672 Further, although only John reports lengthy interchanges between Jesus and Jerusalem leaders, there can be no question that interchanges occurred, especially during the Passion Week, and they were undoubtedly longer than the Synoptics report. Luke provides insight into Jesus» Perean and Judean ministries, and the Synoptists concur that Jesus vigorously debated the Jewish leaders in Jerusalem. Although most of the Synoptic records of Jesus» clashes with the authorities there fit the smaller units of tradition through which they came to the Gospels, it is intrinsically likely that some of Jesus» debates would have continued at more length. 673 Some of Jesus» teachings in the Fourth Gospel are also directed especially to the disciples, including a form of the Messianic Secret. This, too, matches the record of the other gospels, perhaps independently confirming their tradition while providing fuller details concerning it. 674 (In John, the secret does not affect Samaritans–4:25–26–as in Mark it does not affect Gentiles– Mark 5:19 ; it also involves divine hardening of the unbelieving in both– John 12:37–43 ; Mark 4:10–12 . 675 But John the Baptist s confession of Jesus becomes more explicit in the Fourth Gospel–1:29; similarly, Peter is no longer the first disciple to confess Jesus» messiahship–1:41, 49.) An eyewitness tradition might diverge particularly with respect to private teachings, providing a much fuller exposition of Jesus» teachings originally circulated only among his disciples. |
|
|
