| 25 3 Kgd 19:9 ff. 26 Probably an echo of both the chariot in which Elijah ascends into heaven in 4 Kgd 2:11, and of the chariot of the soul in Plato’s Phaedrus (246A-C). 27 Cf. 4 Kgd 2:1ff. 28 Probably commenting on 4 Kgd 1:9–12, but alluding also to 4 Kgd 6:15–17. 29 Cf. 1 Kgd 1:9–20. 30 Cf. Lev. 14:33–42 . 31 Cf. 3 Kgd 17:8–24. 32 Cf. Matt. 17:1–8, Mark 9:2–8 , Luke 9:28–36. 33 Cf. Isa. 53:2. 34 Cf. Psa. 44:3. 35 Cf. John 1:1 . 36 Apophasis: Maximus introduces here the technical terms of apophatic and cataphatic theology. 37 Cf. John 1:14 . 38 This section develops the theme just introduced in the dual interpretation of the radiant garments of the Transfigured Christ as both Scriptures and creation. 39 The Evagrian triad of ascetic struggle (praktike), natural contemplation (physike), and theology was related by Origen to a very similar classification of the categories of philosophy in the prologue to his Commentary on the Song of Songs: see Louth (1981), 57–8. 40 Cf. Denys the Areopagite, Ep. 9.1 (1105D). 41 Literally: in a Greek way. It is in contrast with the later ‘in a Jewish way’: cf. St Paul’s contrast between Greeks/Gentiles and Jews, especially in Rom. 1–3 . 42 Cf. Phil. 3.19 . 43 A metaphor for the Incarnation used by Gregory Nazianzen in Sermon 38.2 (PG 36:313B). Maximus devotes a Difficulty to Gregory’s use of the term (suspected of Origenism?): Amb. 33:1285C-1288A, where the Word’s expressing itself in letters and words is one of the interpretations offered of the metaphor. 44 Cf. Gen. 39:11–12 . 45 This is an important section in which Maximus reworks a fundamental Evagrian theme. For Evagrius, the five modes of contemplation are: 1. contemplation of the adorable and holy Trinity, 2. and 3. contemplation of incorporeal and incorporeal beings, 4. and 5. contemplation of judgment and providence (Centuries on Spiritual Knowledge I.27, in Guillaumont 1958 ). Maximus’ understanding is quite different. See Thunberg (1965), 69–75 and Gersh (1978), 226–7. 46 I do not know where Maximus gets these five secret meanings (or hidden logoi) from. They recall Plato’s ‘five greatest kinds’ (being, rest, motion, sameness and difference: see Sophist 254D-255C), but are evidently not the same. |
| 6949 In the Scrolls, overseers should be between thirty and fifty (CD 14.8–9); Buchanan, «Age,» cites also lQSa 1.13–21. This was the age range for temple service ( Num 4:35 ; cf. 8:24; t. Šeqa1. 3:26); thirty (Luke 3:23) held wider precedent as a transition age ( Gen 41:46 ; 2Sam 5:4 ; Gaius Inst. 1.20); forty was the minimum for a chorgos so that he could be trusted not to corrupt children (Aeschines Timarchus 11–12). 6950 Or at least surprise (Philostratus Hrk. 21.6). 6951 On controversia, see Black, «Oration at Olivet,» 88 (Quintilian 9.2.65–95). 6952 E.g., T. Job 27:2/3 (of Satan); an angelic annunciation in Tob 12:15; T. Ab. 16:11; 17:5A; 13(Death). 6953 E.g., Τ Job 29:4; 31:6/7. 6954 See Painter, John, 37–38; cf. Rabiej, «Jestem»; Probst, «Jésus»; Gwynne, «Invisible Father»; Okorie, «Self-Revelation.» 6955 «I am» appears predicatively in divine (Rev 1:8; 21:6) and equivalent christological (1:17; 2:23; 22:16) speech in Revelation, but never absolutely (Hill, Prophecy, 81). 6956 E.g., Nicholson, Death, 112–13. 6957 E.g., ibid., 112–13; Pancaro, Law, 60; Bell, I Am, 195–98. Some (e.g., Schnackenburg, John, 2:88) take this only as a claim that God utters himself through Jesus the eschatological revealer. 6958 Cf. Harner, I Am, 49–50, noting the use of the definite article in these predicate nominatives despite its relative rareness in Greek. 6959 See further Reinhartz, Word, 34–35. 6960 See most fully Bell, I Am, 27–32. 6961 E.g., Betz and Smith, «De Iside,» 45; Kysar, Maverick Gospel, 42. Some (e.g., Aune, Environment, 52) acknowledge Hermetic and gnostic parallels, but these may depend on Johns language. 6962 Horsley, Documents, 1:19–20, §2; Boring et a1., Commentary, 272–73; Kee, Origins, 62, comparing Isis with the figure of Wisdom; more extensively, Kee, «Isis.» 6963 CIJ 2:54, §802: γ εμι μγας èv ορανω καθμενος. 6964 Carson, John, 58 n. 1. 6965 See Aune, Prophecy, 41,65, and esp. 71. 6966 See in fuller detail Harner, I Am, 18–21 (also, e.g., Pesiq. Rab. 33:7–8); against a Hellenistic origin, see ibid., 26–30. Those who cite Hellenistic backgrounds usually also recognize the Jewish background (Kysar, Maverick Gospel, 43). |
| 5759 Jesus» «finding» the man implies that he sought the man (cf. 1:43; 2:14; 4:23), but the contrast between this text and 9may suggest that humans sought by Jesus remain morally responsible for embracing or rejecting him. 5760 E.g., Sophocles Phi1. 481–86,1032–1033; Appian R.H. 1.10; Cornelius Nepos 17 (Agesilaus), 8.1. 5761 Ellis, Genius, 88; Strombeck, «Grace,» 106–7; contrast Hoskyns, Gospel 265. Even if one reads Sirach " s prologue as Joshua ben Sirach " s grandson being in Egypt thirty-eight years, it is doubtful that statement alludes to the exodus. 5762 Cf. John 9:1 ; Mark 5:25 ; Luke 13:11; Acts 3:2; Gen. Apoc. 20.20; Γ. Job 26:1; 27:6/9; 28:1; Philostratus Vit. Apol1. 3.38; 6.43; Epid. inscr. 1; Lake and Cadbury, Commentary, 45; see esp. Theissen, Stories, 51–52. 5763 Demonstrations were an essential component of miracle stories (e.g., Mark 1:31, 44; 2:11–12; 5:43 ; IG 4.951; Lucian Philops. 11; Philostratus Vit. Apol1. 4.45 in Bultmann, Tradition, 225, 232–33; Theissen, Stories, 66). 5764 Safrai, «Home,» 735–36. 5765 Ibid., 744; Jeffers, World, 68. 5766 Theissen, Stories, 66, cites Lucian Philops. 7; Lex. 12; Abdic. 5; Ver. hist. 1.40; 2.41; Charon 7; Asin. 12; Antiphanes Metragyrtes frg. 154; P.S.I. 4.435 and other sources, including invocations in magical papyri (e.g., PGM 3.35–36; 12.58, 81) and accounts in the Gospels (in which Mark not surprisingly dominates). 5767 E.g., the claim in Lysias Or. 24.10–12, Hippocrates knows that some purported cures for lameness were useless (Airs, Waters, Places 22.1–36). 5768 Beck, Paradigm, 87, compares Jesus» abrupt responses to those needing signs that he will grant (2:4; 4:48; cf. also 3:3). 5769 Although θλω (5:6) recurs later in the chapter (5:21, 35, 40), its usage here is determined only by the need of the statement (as in 6); it is probably not related closely to the more theological or christological uses. 5770 See 11:24; Mark 5:39 ; Acts 3:5; 2 Kgs 5:5–7; Philostratus Vit. Apol1. 4.45 (Theissen, Stories, 55). |
| 10201 Cf. the mourning women of Luke 23:27, who may have provided a merciful narcotic (b. Sanh. 43a; Stauffer, Jesus, 135; Blinzler, Trial, 252–53). Some used pennyroyal or mint stored in vinegar to revive those who had fainted (Pliny Nat. 20.54.152); but these were probably not available. People could also use wine to deaden pain ( Prov 31:6–7 ; Tibullus 1.2.1–4; 1.7.39–42; Ovid Her. 14.42; Silius Italicus 13.273–275). 10206 Some (e.g., van der Waal, «Gospel,» 39) apply it more generally to Israel " s rejection of Jesus (1:11), but the Jewish identity of the torturer is not clear here, nor is this act the Gospel " s most decisive or climactic act of repudiation. 10209 «Javelin» appears in miniscule 476, probably accidentally; see Sanders, John, 409; Blinzler, Trial, 256 n. 38. Less probably, Schwarz, «Johannes 19.29,» suggests instead the misreading of the Aramaic «ëz as »êzôb, «switch» as «hyssop.» 10214 Clearly some Diaspora Jews applied the Passover to figurative or spiritual principles (Philo Sacrifices 63). Jewish people expected a new exodus (see comment on 1:23), which probably implied a new Passover of some sort (later, Exod. Rab. 19:6; Pesiq. Rab. 52:8). 10215 The contrast is often observed, e.g., Goguel, Jesus, 172; Stendahl, Paul, 74; Brown, Death, 34. 10218 So Stauffer, Jesus, 141. Later midrash could view «finished» in Gen 2in terms of dedication (Exod 39:32). 10219 Given the multiple attestation that it was the day of preparation for the Sabbath, most commentators concur that lesus was crucified on a Friday (see Brown, Death, 1350–51). 10221 Malina and Rohrbaugh, John, 271, suggest that kings nodded approval (citing Hom. Hymn, Hymn to Aphrodite 222, where Zeus does this; we might add Zeus in Maximus of Tyre Or. 4.8; 41.2; Callimachus Hymns 3 [to Artemis], lines 39–40; Athena in Callimachus Hymn 5 [on Pallas " s Bath], lines 131–136). 10223 E.g., Ovid Metam. 10.43 (exhalata anima); Ps.-Callisthenes Alex. 1.14; T. Ab. 17A; L.A.E. 45(«gave up the spirit,» OTP2:286); 2 En. 70:16; cf. Jas 2:26. One also breathed out (e.g., Homer I1. 13.654, ποπνεωυ; Euripides Phoen. 1454, ξπνευσαν; Herac1. 566, κπνευσαι) onés life, or «breathed» (exanimatus est) onés last (Cornelius Nepos 15 [Epaminondas], 9.3). |
| 6253 Disciples were to be so respectful that they could not offer legal decisions in the presence of their teacher (Sipra Sh. M.D. 99.5.6; b. c Erub. 63a; Tern. 16a; p. Seb. 6:1, §8; Lev. Rab. 20:6–7); respect was paramount, and challenging a teacher was rare CAbot R. Nat. 1A), but occasionally a pupil could become antagonistic to the teacher (Eunapius Lives 493). 6254 Ancient debaters sometimes used such apparent consultation with objectors; see νακονωσις in Anderson, Glossary, 18. 6255 The wording might allow a hypothetical example (a rhetorical technique noted in Anderson, Glossary, 86–87), but ironically this one will be fulfilled literally. Some words appear to be missing, but even rhetoricians sometimes omitted words or grammatical details deliberately (see Rhet. ad Herenn. 4.30.41; Rowe, «Style,» 135,149; Anderson, «Glossary,» 24,41; Porter, «Paul and Letters,» 580; cf. Luke 13:9; Gal 2:3–4 ) though it was not preferred in prose (Blass, Debrunner, and Funk, Grammar, §458). 6256 Brown, John, 1:296, rightly includes both crucifixion and resurrection (17:5); but whereas the former was not a compelling proof on Jesus» opponents» premises, the latter was unseen by them ( 14:19). 6257 Cf. also the departure of the Shekinah due to sin (see comment on 1:14), an image that even resembles some depictions of departing deities in pagan texts (Ovid Metam. 1.149–150). 6258 Some contend that the Spirit works through the flesh (e.g., Hunter, John, 75; «against the Docetists " –Caird, Age, 145; most of these commentators represent sacramental traditions). On the Spirit and life, see b. c Abod. Zar. 20b, bar.; p. Sanh. 10:3, §1 (less commonly than one might expect in view of Ezek 37:9 ); on the life-giving Spirit in the sense in which it appears in 6:63, see Porsch, Wbrf, 161–212; Schweizer, Spirit, 71; cf. 3:3–8. Vellanickal, Sonship, 177, contends that the Spirit gives life through knowledge of God (17:3). 6259 Bürge, Community, 158, thinks that «both texts use σαρξ in their critical evaluation of their respective sacraments (3:6; 6:63a)» and refer to the Spirit-bringing ascension (3:13; 6:62); cf. Sheldon, Mystery Religions, 146; Bruce, Time, 43. Others also connect 6with 3:1–10 (e.g., Johnston, Spirit-Paraclete, 22). |
| 10526 See also Byrne, «Faith»; Talbert, John, 250; cf. 1Pet 1:8 . Faith here refers to faith in the resurrection (20:25, 27, 29; Hoskyns, Gospel, 540). 10527 The need to understand Scripture after the resurrection also fits the gospel tradition in Luke 24:25–27, 32,44–47 (Beasley-Murray, John, 373). 10528 Westcott, John, 290, favors Ps 16:10 , but no clues allow us to narrow down the range of possible verses. John 2could refer to Ps 69in John 2:17 , but that is likely only if the entire psalm is in view. 10529 See, e.g., Sipre Deut. 306.28.3; 329.2.1; b. Pesah. 68a; Sanh. 90b; Gen. Rab. 20:10. 10530 A frequent rabbinic interpretive method, e.g., Mek. Nez. 10.15–16,26,38; 17.17; Pisha 5.103; b. Ber. 9a; 35a; B. Qam. 25b; Git. 49a; Ker. 5a; Qidd. 15a; 35b; Menah. 76a; Naz. 48a; Nid. 22b-23a; Roš Haš. 3b; 34a; Sanh. 40b; 51b; 52a; Sabb. 64a; Tem. 16a; Zebah. 18a; 49b-50b; Exod. Rab. 1:20; cf. CD 7.15–20; Chernick, «Application.» 10531 Typical in Jewish sources (e.g., t. c Ed. 3:4; Sipre Num. 1.4.1; see much fuller documentation in comment on 7:23). 10532 Throughout this Gospel, δε usually stands for divine necessity (e.g., 3:14, 30; 10:16). 10533 E.g., Euripides Medea 928; Diodorus Siculus 17.37.3; Dionysius of Halicarnassus R.A. 7.67.2; 8.39.1; losephus Ant. 4.320. 10534 Their going out in 20may be simply «to them» (cf. 7:50) rather than to their homes (NRSV; NASB); in 20they are all together. 10535 Cf. Schneiders, «Encounter,» who argues that lohn presents Mary as the official witness of the resurrection, symbolic for the Johannine community (though her allusions to Song of Songs may be more dubious). 10536 Okure, «Commission.» Mary " s testimony may or may not (cf. Maccini, Testimony, 240–52) teach specifically about women " s testimony, but it prefigures Christian testimony in general, which implies the participation of women in that witness. 10537 Sanders, Figure, 280. 10538 Dio Cassius 58.4.5–6; 63.11.2–12.1. Josephus cites Jews» willingness to die for the law (Ag. Ap. 1.42–43). |
| The Tale of an Unrighteous Slave (Luke 16:1–8 (13))//JBL 128, pp. 311–335. van der Heide 1983 – van der Heide A. «Pardes»: Methodological Reflections on the Theory of the Four Senses//JSJ 34 (1983), pp. 147–159. van der Jagt 1988 – van der Jagt K. Women are Saved through Bearing Children: a Sociological Approach to the Interpretation of 1 Timothy 2.15//Issues in Bible translation. Ed. by Ph.C. Stine, London New York Stuttgart, 1988, pp. 287–295. van der Kooij 1997 – van der Kooij A. Peshitta Genesis 6 : «Sons of God» – Angels or Judges//JNSL 23 (1997), pp. 43–51. Verhoef 1987 – Verhoef P. The New International Commentary on the Old Testament. The Books of Haggai and Malachi. Grand Rapids, 1987. Vermes 1961 – Vermes G. Scripture and Tradition in Judaism. Haggadic Studies. Leiden, 1961. Vervenne 1995 – Vervenne M. All They Need is Lovë Once More Genesis 6.1–4 //Words Remembered, Texts Renewed: Essays in Honour of John F.A. Sawyer. Ed. by J. Davies, G. Harvey and W.G.E. Watson. JSOTSup 195. Sheffield, 1995. Vogels 1976 – Vogels H. J. Christi Abstieg ins Totenreich und das Lauterungsgericht an den Toten. FTS 102, Freiburg, 1976. von Ranke 1874 – von Ranke L. Sammlliche Werke. Leipzig, 1874. Walton 2001 – Walton J.H. The NIV Application Commentary. Genesis. Grand Rapids, 2001. Weingreen 1976 – Weingreen J. From Bible to Mishna. Manchester, 1976. Wellhausen 1882 – Wellhausen J. Prolegomena zur Geschichte Israels. Berlin, 1882. Wendland 1998 – Wendland E. Analyzing the Psalms. Winona Lake, 1998. Western!ann 1972 – Westermann C. Genesis 1–11 . Darmstadt, 1972. Westfall 1999 – Westfall C.L. The Relationship between the Resurrection, the Proclamation to the Spirits in Prison and Baptismal Regeneration//Resurrection. Ed. by S.E. Porter, M.A. Hayes and D. Tombs. JSNTSup 186. Sheffield, 1999, pp. 106–135. White 1960 – White R.E.O. The Biblical Doctrine of Initiation. London, 1960. Wickham 1974 – Wickham L.R., The Sons of God and the Daughters of Men: Gen 6in Early Christian Exegesis//Language and Meaning: Studies in Hebrew Language and Biblical Exegesis. |
| 9875 Plutarch R.Q. 83, Mor. 283F (although he notes that Romans had themselves offered such sacrifices). 9877 Benoit, Jesus, 1:135; Lane, Mark, 530; Stewart, «Procedure»; Sanders, Jesus to Mishnah, 17; Bruce, «Trial,» 12–13. 9882 Cf. Polycarp " s manner of death fulfilling what God had said in Mart. Po1. 5,12 (the stabbing of Mart. Po1. 16 may be an interpolation). 9883 E.g., Chariton 5.4.9; Apuleius Metam. 10.7; t. Sanh. 6:3. Later rabbinic rules allowed the defendant to speak first in a capital case (t. Sanh. 7:2), but even if some Jewish teachers held this view in Jesus» day, Pilate would have operated under Roman procedure. 9889 Bruce, «Trial,» 13; Ferguson, Backgrounds, 50. Neyrey, «Shame of Cross,» 123, finds in the cognitio challenges to Jesus» honor. 9892 Brown, Death, 716; Bruce, «Trial,» 13; ÓRourke, «Law,» 174–75; see further Livy 44.34.2; Josephus Ag. Ap. 2.177; Acts 25:12. 9897 Brown, Death, 968. As Fredriksen, Christ, 123, puts it, whether or not Jesus claimed a messianic title, «he certainly died as if he had.» 9899 Ibid., 13–14; Stanton, Gospel Truth, 173. Surely the largely apolitical Markan community would have been an unlikely source for the invention (cf. Kee, Origins, 120–21) 9902 Some suggest that Jesus responds evasively in 18:34–36 because good Jews should avoid denouncing their own people (Witherington, Wisdom, 291; Blomberg, Reliability, 241); it appears unclear whether this ideology is in view here, but the ideology did exist (as in, e.g., Acts 28:19). 9909 Valerius Maximus 2.7.15d (15e: the senate declared that Romans should die honorably in battle rather than be captured). 9910 Stauffer, Jesus, 129; cf. Socrates» insistence on nonviolent persuasion (Xenophon Mem. 1.2.10). Smith, John (1999), 342–43, compares Jesus» pacifism in the Q tradition (Matt 5:38–42; Luke 6:29–31). The «servants» (πηρτοα) of Jesus (18:36) may contrast with the more militant officers (πηρται.) of the opposition (7:32,45–46; 18:3,12,18, 22; 19:6). 9911 Cf. De Maria, «Regno,» for patristic views here. One might speak of one «coming into the world» (cf. comment on 1:9; cf. 16:21) or being born for a particular purpose (Seneca Ep. Luci1. 90.46, humans for virtue; Gal 1:15–16 ) with only missiological significance; but in view of the entire Gospel, these words have intense christological significance (3:19; 6:14; 9:39; 11:27; 12:46–47; 16:28). |
| 1920 P. Ros Hal 4:6, §1. That halakic customs varied is clear (e.g., p. Ketub. 4:14, §1, following m. Ketub. 4:14; p. Ned. 2:4, §3). 1924 Urban dwellers could despise them as uneducated rural dwellers, especially if from less respectable regions (Aelian Farmers 20, Phaedrias to Sthenon, end). 1927 Technically he was from Gamala across the Jordan (Josephus Ant. 18.4; Witherington. Christology, 88–89). 1929 Zeitlin, «Galileans»; Loftus, «Note»; cf. idem, «Revolts» (though he may be correct about continuing Hasmonean sympathies). 1936 Goodman, State, 120; Horsley, Galilee, 251. Freyne, «Ethos,» argues for some limited trade connections but notes that this does not indicate a cultural or religious continuum. 1937 Finley, Economy, 123–49; Meeks, Moral World, 38; Lee, «Unrest,» 128; MacMullen, Relations 15, 30, 32; cf. idem, Enemies, 163–91; e.g., Longus 2.22; Cicero Rose. Amer. 14.39; Philostratus Viz soph. 2.5.573. In Palestine, cf. Applebaum, «Life,» 663–64; Neusner, Beginning, 24–25; m. Meg. 1:3; p. Meg. 1:3. 1941 In Matthew and Mark, Jesus appears to the disciples in Galilee; skipping this, Luke-Acts, the focus of which is particularly urban, reports the establishment of the apostolic church in Jerusalem. Contrast Goulder, Matthew, 141, who speculates that Peter, James, and John remained in Jerusalem when the others returned to Galilee, providing two independent traditions. 1943 Vermes, Jesus the Jew, 56–57; Sanders, Jesus and Judaism, 292; Neusner, Crisis, 38. This does not mean that no Pharisees may have been Galilean; see Horsley, Galilee, 150–52, 256; Witherington, Christology, 66; perhaps Eleazar in Josephus Ant. 20.43. 1944 Freyne, «Relations»; Freyne, Galilee, 178–90 (the exception being Sepphoris, Josephus Life 348–349). 1950 Cf. Meeks, Prophet-King, 41. Geyser, «Israel,» relates the anti-Judean polemic of the Gospel to its special interest in Diaspora Jewry " s restoration to the land. 1952 Compare how many Germans rallied around Luther, the local scholar, when the pope condemned his writings (cf., e.g., Chadwick, Reformation, 47,61). |
| 4901 Howard, Gospel, 206, mentions as a possibility that «water» here uses proselyte baptism as an illustration. 4903 See the references in White, Initiation, 66. This is not a novel view; in the early twentieth century Mayor, James, 201, cites earlier sources to this effect. 4906 As noted above, we believe that «baptism in the Spirit» can refer to the whole sphere of the Spirit " s eschatological work among believers and that some early Christian writers applied the phrase to conversion (as here) whereas others (like Luke) could apply it to a subsequent empowerment or empowerments (on a popular level, see Keener, Questions, 17–78; idem, Giver, 52–66,157–68). 4907 We assume that the Gospel as a literary work was meant to be read and heard on multiple occasions, hence not merely interpreted from the vantage point of the first-time reader. 4908 E.g., m. «Abot 1:4; 2:8; Mek. Vay. l:74ff. (ed. Lauterbach, 2:89–90); Bah. 5(237); Sipre Deut. 48.2.7; 306.19.1; 306.22–25; »Abot R. Nat. 18 A. 4909 Michaels, John, 43, thinks the grammar suggests a single entity, but the same construction in 1 John 5points to two, so the matter cannot be decided merely on grammatical grounds. Porsch, Wort, 128–30, objects to the epexegetical reading of the και, noting that this is not the most normal way to read the text because it introduces another complication. The construction may not be decisive, but Johannine usage warrants the reading here. 4910 Bürge, Community, 166; Dunn, Baptism, 192; Bates, «Born,» 235; Snodgrass, «ΠΝΕΥΜΑ,» 192–93; cf. Morris, John, 218. (Ancient rhetoricians apparently did not use this term, which appeared later; see Rowe, «Style,» 143.) Although it is not his own view, Robinson, «Baptism,» 19–20, regards a hendiadys here as clearly possible and notes that it was maintained by Origen, the English Reformers, the Lollards, Calvin, and others. For other possible hendiadys in John, see, e.g., 4:23–24; cf. 12:49; in other early Christian texts, see Blass, Debrunner, and Funk, Grammar, 228, §442.16. |
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