| 4499 Cf. Epictetus Diatr. 2.19.16; 20.11 (τ γρ σο και μν); Martial Epigr. 1.76.11–12; cf. Olsson, Structure, 36. 4503 Cf. Whitacre, Polemic, 84–85, who rightly regards Jesus» response here as a cryptic saying that tests his mother, fitting the misunderstanding motif of this Gospe1. Ancients could follow the story line: Coriolanus acceded to his mother " s request, knowing full well it would cost him his life (Plutarch Cor. 34.2; 36.4). 4504 «Beginning» may also suggest a new creation (cf. 1:1–2; 8:44; Gen 1:1 ; Wis 14:13; cf. the differently worded predestinarian concept in Tob 6:17), but the language is natural enough for the beginning of a particular period in question (e.g., Gen 10:10 ; Sir 51:20 ; £ Ab. 15:14A; 4:13B). That period may also be salvifically significant, referring to the beginning of God " s work among his people (Pss. So1. 8:31–32; 17:30). 4505 Malina and Rohrbaugh, John, 68, following Giblin, «Suggestion,» citing 2:1–14; 4:46–5:1,18; 7:2–10; 11:1–8 (though the conflict does not stem from the compliance in every instance). 4506 On the last, cf. Matthew " s manner of describing healings taking place «that very hour» (Matt 8:13; 9:22; 15:28; 17:18; cf. Luke 7:21; Acts 16:18; 22:13); no less frequent chronological markers in comparable works may suggest that John " s are intended primarily literally rather than symbolically. 4508 Brown, John, 1:99, on the basis of John " s uses of οπω. Salvoni, «Hour,» 240, reads οπω as «nevertheless.» 4509 Cullmann, Time, 44; Salvoni, «Hour,» 237–38; Braun, Jean, 17; Feuillet, Studies, 31 (some including his subsequent exaltation). Holwerda, Spirit, 7 n. 16, does not think Jesus» death is in view in this use of «hour»; Derrett, Law, 242–43, thinks that the «appropriate» time, i.e., when guests are too drunk to notice the miracle, is what is meant. 4513 Cf. Judas Maccabeus in 1Macc 9:10, «if our time (καιρς) has come, let us also die in a manly way for the sake of our brothers» (my trans.) 4514 E.g., Homer/. 15.612–614; 16.441; Xenophon Mem. 4.8.6; Appian C.W. 2.16.116; Silius Italicus 3.134–135. This includes the specific language of «time» (Virgil Aen. 10.503; 11.470; Seneca Ep. Luci1. 69.6) and «day» (Euripides Ale. 24–27, 105, 147; Virgil Aen. 12.150; Phaedrus 4.11.8; Appian C.W. 2.21.149; Apol1. Κ. Tyre 29). It also could apply to the «hour» of marriage in a marital context (Catullus 62.30); could its application to time of a miracle (Eunapius Lives 549, in Boring et a1., Commentary, 250; cf. also Philostratus Hrk. 3.2, 5 in Maclean and Aitken, Heroikos, xxvii-xxix) derive from the present story? |
| 8104 E.g., " Abot R. Nat. 25A; see considerably more documentation in Keener, Matthew, 542–45, on Matt 23:7–11. 8113 T. Sanh. 7:8; b. Hor. 13b, bar; p. Sanh. 1:2, §13; Ta c an. 4:2, §§8–9. This widespread practice of rank probably also prevailed in first-century Pharisaic circles (e.g., Bowker, Pharisees, 35). 8114 E.g., Plutarch T.T. 1.2.3, Mor. 616E; Xenophon Cyr. 8.4.3–5; Luke 14:7–11; p. Ta c an. 4:2, §§9, 12; Ter. 8:7. 8115 Apuleius Metam. 10.7; among the deities, see Homer II. 1.535; see further Garnsey and Sailer, Empire, 117, and sources cited there (including Suetonius Aug. 44). In Jewish sources, see Gen 43:33 ; t. Sanh. 8:1; p. Ta c an. 4:2, §12; b. Hor. 13b, bar. 8116 Apuleius Metam. 10.7; Valerius Maximus 4.5.ext.2; Plutarch Cicero 13.2; 1QS 2.19–23; lQSa 2.11–17; p. Ketub. 12:3, §6; Roš Haš. 2:6, §9; cf. m. " Abot 5:15; on the order in speaking out, cf. 1Cor 14:29–30 ; Josephus War 2.132; 1QS 6.9–10. 8120 E.g., Aeschines Timarchus 25; Xenophon Cyr. 8.7.10; Aristotle Po1. 2.7.5, 1272a; Diodorus Siculus 21.18.1; Dionysius of Halicarnassus R.A. 8.15.1. Roman society also demanded giving way to onés elder (Cato Col1. dist. 10; Dionysius of Halicarnassus R.A. 7.47.1). 8121 Josephus Ag. Ap. 2.206; Anf. 3.47 (applied to the sages in Sipra Qed. pq. 7.204.3.1; p. c Abod. Zar. 3:1, §2; Hor. 3:5, §3; Lev. Rab. 11:8). Prominent local leaders tended to be those who were aged, as both literary texts (Josephus Life 266; Let. Arts. 32:39; Acts 14:23) and inscriptions (CI) 1:294, §378; 1:426, §581; 1:432, §595; 1:433, §597; 2:9, §739; 2:45, §790; 2:46, §792; 2:53, §801; 2:76–77, §828a; 2:77, §828b; 2:79, §829; 2:137, §931; cf. CI] hlxxxvi-lxxxvii) testify, as does the LXX (e.g., Josh 24:1; Judg 8:14, 16; 11:5–11; 21:16 ; Ruth 4:2–11; 2 Chr 34:29; Jer 26:17 ; Jdt 6:16; 7:23–24; 13:12; 1Macc 1:26; 7:33; 11:23; 12:35; 13:36; 14:20,28; 2Macc 13:13; 14:37). 8126 E.g., b. c Abod. Zar. 20b; Sotah 4b-5a. Lincoln, Ephesians, 236, cites Qumran texts extolling gentleness or meekness (1QS 2.24; 3.8; 5.3, 25; 11.1). |
| PERSON (Gr. prosopon; Lat. persona) Regarding the Holy Trinity, there are three Divine Persons: God the Father, Son, and Holy Spirit. The Person of God the Son became Man, Jesus Christ, " for us and for our salvation " (Matt. 28:19). See also HYPOSTASIS . PHARISEES One of the parties of first-century Judaism. The Pharisees favored strict legalistic application of traditional interpretations of the Law stemming from oral Jewish traditions. Unlike the Sadducees, they believed in angels and in the resurrection of the dead. The Pharisees were generally hostile to the mission of Christ, who condemned their excessive legalism and their preoccupation with outward forms, ignoring true of the heart. See Matt. 3:7; 12:14; 22:34; 23:13-36. See also SADDUCEES . PILGRIM One who makes a journey to a religious shrine or a spiritual journey from sin and suffering in this life to eternal life with Christ in heaven. See Ps. 42:4; Heb. 11:13; 1 Pet. 2:11. POWER (1) A divine attribute or energy (Matt. 6:13; Luke 1:35; Rom. 1:16). (2) The authority and ability to act (Matt. 9:6). (3) A category of angelic beings (Eph. 1:21). PRAISE To glorify and give thanks to God or to speak highly of someone or something (Judg. 5:3; Ps. 9:1-14; Rom. 15:11). PRAYER Communion with God through words of praise, thanksgiving, repentance, supplication, and intercession. Prayer is " raising up the heart and mind to God " (St. John of Damascus). Usually prayer is verbal. However, prayer of the heart or in the Spirit, the highest form of prayer, is without words. See Matt. 6:5-13; 21:22; Rom. 8:26; Phil. 4:6; 1 Thess. 5:17. PRESBYTER Literally, " elder " ; now generally called " priest. " Presbyter is one of the three orders of the ordained ministry of the Church: bishop, presbyter, and deacon (see article, " The Four ’Orders’ in Church Government, " at 1 Tim.; Acts 14:23; 15:4-23; 1 Tim. 5:17-19; Titus 1:5). See also BISHOP . PROCEED To come forth from or come to. The Holy Spirit proceeds from the Father, the fountainhead of the Holy Trinity (John 15:26). |
| MATINS The early morning prayer service in the Orthodox Church. MEDIATOR One who intervenes on behalf of another. Jesus Christ intervenes on behalf of the faithful before God the Father (1 Tim. 2:5). MERCY The compassionate, steadfast love of God for sinners. Christians reflect the mercy of God by caring for others. The most frequent prayer in Orthodox worship is " Lord, have mercy. " See Matt. 5:7; Eph. 2:4-7; Titus 3:4-7. MESSIAH The Christ, the anointed one of God. Jesus Christ is the Messiah, fulfilling all the promises made by God to His chosen people (see Is. 7:14; 9:6; Matt. 16:13-17). MILLENNIUM A thousand years. The Orthodox Church has traditionally taught that the thousand-year reign of Christ on earth before the final defeat of Satan, as recorded in Rev. 20:1-3, is symbolic of the rule of Christ through the Church, which is a of the Kingdom of God (see 2 Pet. 3:8). MIND The intelligent faculty, the inner person; often used synonymously with " heart. " There are two Greek words for mind: (1) nous, the mind which is separated from the sensible world and the passions (Rom. 8:7; 12:2); and (2) dianoia, the intellect (Matt. 22:37). MIRACLE A sign whereby God supersedes the normal laws of nature in a mysterious way in order to manifest His power as Master of the universe. Jesus Christ performed many miracles—some showing His mastery over nature, others demonstrating His power over sin, disease, and death. The apostles continued to manifest the power of God through miracles. Healings, weeping icons, and other contemporary miracles also show His power in the world today. See Matt. 8:1-34; John 11:1-44; Acts 3:1-9. MISSION A task given by God to His people. Christ sent the Seventy on a mission (Luke 10:1-24). St. Paul went on three missionary journeys to preach the gospel (Acts 13:1—14:28; 15:36—18:22; 18:23—21:16). The mission of the Church today is to proclaim Christ to the world. MYSTERY The ways of God, especially God’s plan for salvation, which cannot be known with the rational, finite human mind, but can be experienced only by the of God. The Orthodox Church also uses the term mystery for the sacraments of the Church. See Mark 4:11; 1 Cor. 2:7, 8; Eph. 5:32. |
| 2646 For the connection among Matt 1:23; 18:20; and 28:20, see Kingsbury, Structure, 69; Ellis, Matthew, 28; Gundry, Matthew, 597. 2647 Matthew " s formula echoes the Jewish formula in later recorded in m. «Abot 3:2,6; Mek. Bah. 11.48–51 (Lauterbach 2:287); other texts also emphasized God " s presence among his people (e.g., Mek. Pisha 14.87,100–101, Lauterbach 1:113–14). God was commonly called «the Omnipresent» (t. Sotah 3–4 has it roughly twenty-four times; cf. also m. »Abot 2:9,13; 3:14; t. Péah 1:4; 3:8; Šabb. 7:22, 25; 13:5; Roš Haš. 1:18; Ta c an. 2:13; B. Qam. 7:7; Sanh. 1:2; 13:1,6; 14:3,10; Sipra VDDen.pq. 2.2.4.2; pq. 4.6.4.1; Sav M.D. par. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Qed. Par. 1.195.2.3; pq. 7.204.1.4; Emor pq. 9.227.2.5; Behuq. pq. 5.266.1.1; 8.269.1.3; Sipre Num. 11.2.3; 11.3.1; 42.1.2; 42.2.3; 76.2.2; 78.1.1; 78.5.1; 80.1.1; 82.3.1; 84.1.1; 84.5.1; 85.3.1; 85.4.1; 85.5.1; and other references listed in Keener, Marries, 150 n. 27). See, e.g., Smith, Parallels, 152. 2650 See Gospel of the Ebionites frg. 6 (Epiphanius Haer. 30.16.4–5 in NT Apocrypha, ed. Hennecke, 1:158); Daniélou, Theology, 67 (the Elkasites), 117 (the image discontinued in the fourth century because of Arian use). Philo regarded God " s angel as the Logos (Names 87; Dreams 1.239). 2652 The Jesus tradition upon which Paul " s words are based (often agreed to be Matt 24l " s source, e.g., Neil, Thessalonians, 101; Wenham, «Apocalypse,» 348) also delegates the use of the trumpet to angels (Matt 24:31). 2653 The anarthrous use may indicate that no particular archangel is in view (Morris, Thessalonians, 144). 2654 As in Apoc. Mos. 22.1–3; perhaps less likely, though plausible, is the suggestion that he constitutes the restrainer of 2 Thess 2:5–7 (cf. T. Dan 6:2; Gen. Rab. 63:14; Ruth Rab. proem 1; Pesiq. Rab. 30:4; Dekor, «Guerre,» 374, notes that he is also Israel " s guardian in 1QM). 2655 Although Jewish literature names many archangels (e.g., Tob 12:15; 1 En. 9:1; 54:6; 1QM 8.15–16; Sib. Or. 2.214–220; Τ Ab. 13:10A; Pesiq. Rab. 46:3), the biblical angels Gabriel (Luke 1:19, 26; 1 En. 10:9; 20:7; 40:9; 2 En. 21:3; 72A; 3 En. 14:4; 17:1–3; b. Sotah 12b; 33a; B. Mesi c a 86b; Gen. Rab. 78:1; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; Song Rab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 35:2; also amulets in Goodneough, Symbols 2:174–88) and Michael (Jude 9; Rev 12:7; 1 En. 20:5; 24:6; 40:9; 2 En. 22:6; 33:10; 3 En. 17:3; 44:10; 1QM 17.6–8; T.Ab. 1:13; 2:1,13–14; 7:11; 8:8, 11; 9:8; 10:1, 12; 11:1; 12:15; 14:12A; 4:4–5, 14; 5:1; 6:6; 7:2; 8:1; 14:7B; L.A.E. 25.2; Apoc. Mos. 3.2; 37.5; 40.1–2; 3 Bar. 11:2; T. So1. 1:7; b. B. Mesi c a 86b; Gen. Rab. 78:1; Exod. Rab. 2:5; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; SongRab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 40:6) are the most frequent. |
| Though the birth pangs apply especially to Jesus, they apply also to the whole of the people of God (cf. Isa 66:8; Rev 12:17). Jesus» followers can be «born from above» (3:3–5) because of the birth pangs in the cross. Just as birth pangs are temporary and normally yield a longer joy, so here they receive a joy that no one can take from them (16:22; cf. 10:28). 9351 Their permanent joy (16:22) will include a new relationship with the Father, inaugurated by Jesus» continuing presence among them through the Spirit (16:13–16); whatever they would now ask in Jesus» name, God would provide (cf. 14:13–14; 15:7, 16). 9352 Clearer Understanding (16:23–33) The boundaries between paragraphs are ambiguous in this discourse and could be divided in various ways; the continuity of thought is more essential than specific divisions, and therefore if one holds too tightly to an outline, it can obscure the flow of thought rather than reveal it. The travail of 16:21–22 yields immediately to requests to the Father on the day Jesus returns (16:24–28). One could break up 16:24–28 by introducing a new paragraph with Jesus announcing that he no longer speaks figuratively (16:25; cf. 16:29). 1. Asking in Jesus» Name (16:23–28) By going to the Father and returning with the Spirit, Jesus would bring the disciples directly to God: the Father would give their requests directly if they asked as Jesus» representatives instead of depending on Jesus to ask for them. This «directness» does not imply lack of mediation in all senses; rather, disciples come to the Father through Jesus (14:6), but as long as they remain in Jesus (14:20, 21–24), they remain in the Father " s presence, with direct access to him in prayer. When he returns with the Spirit, Jesus will no longer need to speak of heavenly matters in earthly parables (3:12; 15:1); Jesus will reveal the Father more directly to them (16:25). «In that day» (16:23, 26) is frequently eschatological language, which would fit John " s emphasis on realized eschatology: Jesus returns in the resurrection to impart eschatological life through the Spirit (cf. 14:20). 9353 In classical usage and often in the first century, ερωτω (16:23) means «ask a question.» 9354 But by the first century, it could also mean «request» (e.g., Matt 15:23; Mark 7:26 ), as it commonly does for Paul ( Phil 4:3; 1 Thess 4:1; 5:12; 2 Thess 2:1), Luke (Luke 4:38; 5:3; 7:3, 36; 8:37; 11:37; 14:18–19, 32; 16:27; Acts 3:3; 10:48; 16:39; 18:20; 23:18), and John (4:31, 40, 47; 12:21; 14:16; 17:9, 15, 20; 19:31, 38; cf. 1 John 5:16; 2 John 5 ). |
| TRISAGION Literally, " Thrice Holy. " The biblical Trisagion, " Holy, Holy, Holy, " is the hymn of the angels before the throne of God (Is. 6:1-3; Rev. 4:8), and is one of the most important hymns of the Divine Liturgy. In the Tradition of the Church, this hymn has been amplified into the Trisagion frequently sung during services and said during prayers: " Holy God, Holy Mighty, Holy Immortal One, have mercy on us. " The biblical use of " Holy " three times is an indication of the three Persons in the Godhead. TYPE A historical event that has a deeper meaning, pointing to our salvation in Christ. For example, the three days that Jonah spent in the belly of the fish is a type of the three days that Christ would spend in the tomb (Matt. 12:40). The serpent that Moses lifted up on the staff is a type of the lifting up of Christ on the Cross (John 3:14-16). The burning bush, aflame but not consumed, is a type of the Virgin Mary, who carried the incarnate God in her womb but was not consumed by His presence (Luke 1:26-38). Noah’s ark, which saved Noah and his family from death in the flood, is a type of baptism, which brings the believer from death to life (1 Pet. 3:18-22). See also TRINITY God the Father and His Son and His Holy Spirit: one in essence and und vided. God revealed the mystery of the Trinity at Christ’s baptism (Matt. 3:13-17)’ even before that event, numerous Old Testament references pointed to the Trinity. For example, the frequent use of plural pronouns referring to the one God (Gen. 1:26); the three angels who appeared to Abraham (Gen. 18:1-16); and the Triple Holy hymn sung by the angels in Isaiah’s vision (Is. 6:11) all suggest one God in three Persons, the Father, Son, and Holy Spirit (Matt. 28:19). UNCTION Anointing of the sick with blessed oil, for the healing of body and soul. The gift of healing is bestowed by the Holy Spirit through the anointing, together with the prayers of the Unction service. See article " Healing, " at James 5; James 5:14, 15; 1 John 2:20.) See also SACRAMENT. |
| 11 This way of seeing virtue as a life in accordance with nature, or with the logos, is typically Stoic, and Maximus’ language here has other Stoic echoes. 12 I.e., he led other human beings, viz. Sarah and the rest of his household, as he led himself, since they all possess the same human nature. 13 ‘Things that are after God’: after, that is, in the scale of being. It is a Neoplatonic use, which in Christian (Maximian) metaphysics has the radical meaning of ‘created beings’. 14 Cf. Luke 10:27 (not exact, the first part is much closer to Deut. 6:5 ). 15 Cf. John 14:6 . 16 Cf. John 10:9 , together with Heb. 9:11–12. 17 Cf. John 15:1 , together with Rom. 11:17 (though Maximus does not use the more appropriate language of grafting from Romans). 18 One of the ‘Chalcedonian’ adverbs. 19 1 John 4:8. 20 Cf Matt. 13:22 and parallels (parable of the Sower). Maximus may, however, have in mind (since he speaks of the thorns planted ‘from the beginning’) the immediately following parable of the Tares (Matt. 13:24–30), even though he speaks of thorns rather than tares. 21 Theosophia: a word first found in Porphyry (who quotes an earlier use), popular among the Neoplatonists, and also used by Denys the Areopagite (e.g., Mystical Theology I.1:997A). 22 The Septuagint reads ‘book’. 23 A cento from Jeremiah: Baruch 4:1–4, 3:14, Jer. 38 [Heb: 31]: 3–4, 6:16. 24 A cento composed of: Bar. 5:1–2 , spliced with Eph. 4:22 and Col. 3:10. DIFFICULTY 10 1 See chapter 5 of the Introduction. 2 Discussed above, chapter 4 of the Introduction. 3 See Jeauneau (1988), 10–11. 4 From St Gregory Nazianzen’s Sermon 21.2, in praise of St Athanasius (PG 35.1084C). 5 This introduces a borrowing from Nemesius, On human nature 12 (Morani 1987 , 68). 6 This again introduces a borrowing from Nemesius, On human nature 41 (Morani 1987 , 117). 7 On these three kinds of motion of the soul, cf. Denys the Areopagite, Divine Names IV.8–10 (704D-705C), who calls the three kinds of motion circular, in a straight line, and spiral. See Gersh (1978), 253, n. 229. |
| 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. |
| 1Tim 1:17 ) underlines that his honor alone is what counts. 2C. The Witness of Moses (5:45–47) Jesus here challenges the views of the very people who claimed to be Moses» disciples (see 9:28). For John, it is the disciples rather than the Pharisees who truly «believe» Scripture (2:22; cf. 1:45), in contrast to the view articulated by his Pharisees, who think that they alone understand it (7:49). The claim in 5:46–47 that these Pharisees did not «believe» Moses 5946 was the sort of polemic that would hardly endear Johns Jesus to his opponents– or to subsequent generations of antinomian Christians who doubted the relevance of Israel " s Scripture. Earlier Gospel writers also had presented Jesus articulating such a pro-Mosaic position (e.g., Matt 5:17–18; Luke 16:17, 31). Whatever other factors in John " s milieu contributed to the present language of his Gospel, he believed that Jesus» words were rooted in earlier biblical revelation (5:47). Although John " s Pharisees do not represent all of early Judaism or even all of its elite, their fidelity to Moses is perfectly believable in the light of the rest of early Jewish piety; it clearly exalted Moses. 5947 He was the most righteous of all people in history. 5948 Contrary to 1 Kgs 3:12, he was also the wisest of all people in history. 5949 Commenting on Exod 7:1, some traditions virtually divinized Moses in the way many Greeks had divinized Plato and other philosophers. 5950 (See further comments on 6:14–15.) It was no wonder that Moses «was by far the best-known figure of Jewish history in the pagan world.» 5951 The witness of Moses proved important in the polemic of some streams of gospel tradition (e.g., Luke 16:31; 24:27,44; Acts 26:22; 28:23; 2Cor 3:7–18 ). Various early Jewish texts present Moses as a continuing advocate or intercessor for Israel, 5952 as he had been in the Bible (Exod 32:32; Jer 15:1 ). If John regards this tradition as well enough known that his audience may have grasped it, he may imply that these Jewish leaders regarded Moses as an advocate, 5953 the way the Fourth Gospel presents the Spirit on behalf of believers (14:16, 26; 15:26; 16:7) and 1 John presents Jesus (1 John 2:1); 5954 but here Jesus declares that Moses will be their accuser (5:45), 5955 as he elsewhere teaches that Jesus» words (12:48) and the Spirit (16:8–11) wil1. |
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