| 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). |
| John makes extensive use of this term «greater,» (e.g., 13:16; 15:13; 19:11), often applying it to the Father " s greatness (10:29, over all; 14:28, over Jesus; cf. the Father» witness, 5:36; 1 John 5:9), to Jesus» greatness over the patriarchs (4:12; 8:53), but sometimes to Jesus» promise of greater impending works from himself (5:20) or his disciples (14:12), as here. 4333 He underlines the authoritativeness of his words by appealing to an authenticating phrase which will often recur in this Gospel: «μν, μν, λγω …» (3:3, 5, 11; 5:19, 24–25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20–21, 38; 14:12; 16:20, 23; 21:18). 4334 Although the conjunction of «believe» with μν could represent a wordplay in Hebrew, the Gospel " s Greek language and the frequency of the double μν in the Gospel suggest that the wordplay is probably coincidenta1. The double μν undoubtedly means the same thing as the almost certainly authentic Synoptic single μν, 4335 albeit possibly a reinforcement thereof (cf. exceptional agreement or confirmation for a blessing in Neh 8:6; 4336 doubling to signify double prophetic anointing in Pesiq. Rab Kah. 16:4). 4337 After promising Nathanael that he would «see» greater things (cf. on vision in the introduction), 4338 Jesus addresses all disciples present (at least Nathanael and Philip) and through them disciples in general, shifting to a plural deponent verb (cf. the similar move in 14:1; for communities in 3:11–12). 4339 He promises his followers that they will see the heavens opened–the language of revelation ( Ezek 1:1 ; Acts 7:56; 10:11; Rev 4:1; 11:19; 15:5; 19); 4340 whereas he omits the specific opening of the heavens in the revelation at Jesus» baptism ( Mark 1:10 ; John 1:32 ), he promises it here. Jesus is the link between heaven and earth, the realms above and below, between God and humanity, throughout his entire ministry, as he later explains to Nathanael " s friend Philip (14:9). (This may be analogous to the Synoptics» transfiguration theologically extended to the entire public ministry, 1:14; or passion week covering the entire ministry based on the placement of Jesus» act of judgment in the temple, 2:14–16.) He likewise promises that Nathanael and his colleagues will see angels ascending (cf. |
| Jesus returns to the image of sheep (10:1–16) in 10:26–27, continuing a dispute from the recent festival of Tabernacles about the true people of God. 7474 One might believe to become one of Jesus» followers (e.g., 6:47), but it was also those who were his sheep who could believe (or believe adequately; 10:26). John envisioned a conflict between free will and predestination no more than did most of his Jewish contemporaries (see comment on 6:44–45). The point in this text is not the impossibility of apostasy; apostasy appears elsewhere in this Gospel (e.g., 6:66, 70–71; 15:6). But none of those examples contravene the principle here: sheep abandoning the fold is not the same as a wolf «snatching» them; sometimes Jesus appears to have provoked his professed followers (in chs. 6, 8) simply to reveal what was already in their hearts. Many early Christian texts warn of apostasy; one could experience God " s grace and yet fall away. 7475 Johannine theology, however, emphasizes that Jesus knows peoplés responses before they make them; from God " s omniscient standpoint, only those who will ultimately persevere belong to Christ in any event (6:37–39; 10:29; 17:2,9,12; 18:9; 1 John 2:19). These would never perish (cf. 3:16; Rev 2:11; 20:6). 7476 No one could snatch sheep from Jesus the shepherd (this recalls the image of thieves and wolves seeking to seize sheep in 10:1, 8, 10, 12; especially the wolf in 10:12, where αρπζω also appears), just as they could not seize them from the Father (10:28–29). (Possibly the inability of his enemies to seize him before his Father allowed it illustrates the principle on a narrative level; the term differs, but ρπζω would not be as appropriate there.) Although technically this shared power probably reflects Jesus» role as divine agent, it may also suggest some degree of functional (not necessarily ontological) equivalence of the Father and Son here. (This does not require an equivalence of rank; the Father who was greater than all in 10was greater than Jesus in rank as well–14:28.) Certainly this does not identify the Father and Son as the same entity. 7477 |
| The manna could also prefigure God s eschatological provision for his people, 6145 and later rabbinic tradition promised eschatological manna. 6146 This picture is not unlikely; Jewish texts, at least from later rabbinic circles, spoke of an eschatological banquet. 6147 The later rabbis also expected a new exodus, 6148 but reflected a broader early Jewish expectation (see comment on 1:23), 6149 a hope rooted in the biblical prophets (e.g., Hos 2:14–15; 11:10–11 ; Isa 2:3; 12:2; 40:3) 6150 and emphasized in early Christianity. 6151 Undoubtedly John " s audience was familiar with the hope of eschatological manna (Rev 2:17). Some Jewish traditions emphasized that the final redeemer would bring down manna like Moses did, 6152 as commentators on John 6 have long pointed out; 6153 these traditions do not seem to predate the third century but represent a natural midrashic assumption based on the new Moses and new manna motifs. An Amoraic tradition that connected the clouds with Aaron and the well with Miriam connected manna with Moses. 6154 The contrast with Moses» «gift» is explicit in 6:32; that Jesus is greater than Moses is important in this context (5:45; 7:19). 6155 The Father " s supreme gift is what matters most (e.g., 3:16), and that is where the discourse is headed (6:37, 39; cf. the Son " s gift in 6:27, 33–34, 51–52). The bread Jesus announces is more essential than the manna given in Moses» day, for it is the " true bread» (6:32). The position of «true» or «genuine» in this sentence is emphatic. 6156 Calling this bread the «genuine» bread is characteristic of metaphors in this Gospel: Jesus, rather than John, is the «true light» (1:9); those who worship in the Spirit rather than merely in the temple are «true worshipers» (4:23); Jesus (perhaps in contrast to Israel) is the «true vine» (15:1). In the same way, God is true (7:28; 17:3), Jesus» judgment is true (8:16), and so is the beloved disciplés witness (19:35). In Platonic thought, the appearance was merely the symbol of the ideal reality behind it, but if such an idea is present here, 6157 it is only remotely so. The vertical dualism of apocalyptic thought blended this Hellenistic conception with analogous ancient Near Eastern ideas to emphasize the superiority of the heavenly mode1. 6158 |
| Since the 1970s Johannine scholars have often argued that the expulsion of Jewish Christians from the synagogues represents a primary part of the Gospels setting. Some remain skeptical that conflict with the synagogues is a major issue in the Gospel because it is missing in the Epistles; 1755 but the Epistles may address other situations in the Asian churches, whereas conflict with the synagogues is surely implied in two of the communities in Rev 2and 3:9. While conflict at least is central, the question of expulsion from the synagogues is a more vulnerable part of the traditional thesis. Thus others object that biblical evidence for exclusion from the temple might not apply right after 70 and that the clear Qumran evidence for expulsion from the community (cf. 1QS 6.24–7.25) is sectarian. 1756 But while the objection is true, by what method of historiography can we exclude the biblical, Qumran, and rabbinic data, which incidentally accord with the claims of this Gospel (9:22; 12:42; 16:2), then extrapolate a case to the contrary from the silence which remains? If we applied this method elsewhere, we would lack evidence for virtually any claim about first-century Jewish Palestine not treated by Josephus. Whether or not such an expulsion occurred, it does not seem tenable to argue that it cannot have occurred. 1757 Ezra 10:8, which is clearly pre-70, refers to exclusion from the community. Other societies also used banishments of various durations (e.g., Cornelius Nepos 3 [Aristides], 1.5), and Diaspora synagogues seem to have functioned as the community centers through which local Jewish communities would have acted. 1758 Rabbinic literature attests that various degrees of excommunication developed in time, 1759 but many scholars have suggested that in the rabbinic controversy with the minim, a full herem–a cutting off from Israel–was employed. 1760 Certainly exclusion from the community appears as a discipline in the Dead Sea Scrolls; see various levels of discipline in 1QS 6.24–7.25, including permanent exclusion (cf. also 4Q265 1 1–2; 4Q266 18 4–5; 4Q284a). The conjunction of synagogue expulsion and (illegal or representative) execution in John 16suggests that the nature of the expulsion experienced by the community or anticipated by the writer was severe. |
| Gilbert, «Convert» Gilbert, Gary. «The Making of a Jew: " God-Fearer» or Convert in the Story of Izates.» Union Seminary Quarterly Review 44 (1990–1991): 299–313. Gilbert, «Notes» Gilbert, George H. «Exegetical Notes: John, Chapter I.» The Biblical World 13 (1899): 42–46. Ginsberg, «Scrolls» Ginsberg, H. L. «The Cave Scrolls and the Jewish Sects: New Light on a Scholarly Mystery.» Commentary 16 (1953): 77–81. Ginsburg, Essenes/Ginsburg, Kabbalah Ginsburg, Christian D. The Essenes: Their History and Doctrines (1864); The Kabbalah: Its Doctrines, Development, and Literature (1863). Repr., London: Routledge & Kegan Paul, 1955. Ginzberg, «Cabala» Ginzberg, Louis. «Cabala.» Pages 459–79 in vo1. 3 of The Jewish Encyclopedia. Edited by Isidore Singer. 12 vols. New York: Funk & Wagnalls, 1901–1906. Girard, «Composition» Girard, Marc. «La composition structurelle des sept " signes» dans le quatrième évangile.» SR 9 (1980): 315–24. Gispert-Sauch, «Upanisad» Gispert-Sauch, G. «Brhadaranyaka Upanisad 1.3.28 in Greek Literature?» Vidyajyoti 40 (1976): 177–80. Gitler, «Amulets» Gitler, Haim. «Four Magical and Christian Amulets.» Studii biblici franciscani liber annuus 40 (1990): 365–74. Glasson, Advent Glasson, T. Francis. The Second Advent: The Origin of the New Testament Doctrine. 3d rev. ed. London: Epworth, 1963. Glasson, «Anecdote» Glasson, T. Francis. «The Place of the Anecdote: A Note on Form Criticism.» JTS NS 32 (1981): 142–250. Glasson, «Colossians» Glasson, T. Francis. «Colossians I 18,15 and Sirach XXIV .» NovT 11 (1969): 154–56. Glasson, « John 1 9» Glasson, T. Francis. « John 1 9 and a Rabbinic Tradition.» ZNW 46 (1958): 288–90. Glasson, «Logos Doctrine» Glasson, T. Francis. «Heraclitus» Alleged Logos Doctrine.» JTS NS 3 (1952): 231–38. Glasson, Moses Glasson, T. Francis. Moses in the Fourth Gospe1. SBT 40. Naperville, 111.: Allenson, 1963. Glasson, «Notes» Glasson, T. Francis. «Two Notes on the Philippians Hymn (II.6–11).» NTS 21 (1974–1975): 133–39. Glatzer, «Prophecy» Glatzer, Nahum Norbert. «A Study of the Talmudic Interpretation of Prophecy.» The Review of Religion 10 (1945–1946): 115–37. |
| That many of his disciples no longer «walked» with him is a straightforward enough way of saying that they ceased to be his disciples (cf. 8:31); some ancient teachers literally «walked» with their disciples while lecturing them. 6266 On a symbolic Johannine level, however, it recalls biblical phraseology about God " s servants who «walked» with him (e.g., Gen 5:24; 6:9 ) and Israel " s call to walk according to the commandments (according to proper halakah). A teacher derived status from the success and loyalty of his disciples; hence abandonment by his disciples invited dishonor in the broader community. 6267 By discouraging the less committed disciples with parabolic language, Jesus prepared a nucleus of disciples who should persevere. Yet even after their initial perseverance, their ultimate perseverance was not settled beyond all doubt (6:70–71 ); 6268 yet some of these who would abandon him temporarily (16:32–33; 18:17, 25–27) would return when they understood (20:19–29; 21:15–29). Jewish tradition also acknowledged that providing knowledge to an evil disciple was an evil act; 6269 Jesus trains primarily those apt to make use of his teaching in the long run. Sometimes ancients saw personality as fixed, hence the emergence of bad character as simply an end to masquerading (Livy 3.36.1–2). 6270 But the case for this pattern can be overstated, and ancients certainly did understand the concept of lapsing from practice of a faith. Early Judaism commented frequently on apostasy, 6271 but was divided in its opinion as to whether apostates could be forgiven if they repented. 6272 Greco-Roman paganism knew many who had become Christians only to reconvert to paganism. 6273 Some apostates proved hostile toward Christianity, 6274 and others (Pliny Ep. 10.96) did not. By providing even his close disciples the opportunity to depart (6:67), Jesus tests them (cf. 6:6). The gospel tradition reports Jesus testing the commitment of would-be disciples at many points (e.g., Mark 10:21 ), reflecting behavior also known among some other radical sages. 6275 But whereas the disciples of 6fail the test, most of those of 6:67–69 will pass it, because they have already been «remaining» with him (8:31). Even in their case, however, perseverance was not settled from the human perspective until the end; not all of them would persevere (6:70–71). The repeated emphasis on apostasy in this section suggests that it was a live issue for John " s audience (cf. 1 John 2:15–28 ; Rev 2:5,7,11,17,25–26; 3:5,11–12,21). When Jesus asks if they «want» to go away (6:67), he appeals to their volition (6:21; 7:17; cf. 8:44; 9:27; 12:21), perhaps implying the commitment of their heart rather than merely their remaining presence. |
| For uses of the term, see 1:32, 33, 38–39; 3:36; 4:40; 5:38; 6:56; 7:9; 8:31, 35; 9:41; 10(cf. v. 38); (11:10); 11:54; 12:24,46; (14:10, 11 [εν]); 14:17, (20 [ν]), 23, 25; (15[ν]); 15:4, 5,6, 7, 9,10,16; (17:21,23,26 [ν]); 21:22, 23. The idea of the new covenant ( Jer 31:31–34 ; Ezek 36:24–28 ) and OT imagery for God " s indwelling (though, more commonly, his resting upon) are probably also relevant; for a complete discussion, see Malatesta, Inferiority, 42–77. 8411 The shift between God being their dwelling place and them being his is not particularly significant, since both communicate the idea of presence and relationship (though cf. also Pesiq. Rab. 21:10). 8412 B. Sank. 22a, attributed to Simon the Pious, says that this is the proper attitude for prayer (in Montefiore and Loewe, Anthology, 345, §907). See Abelson, Immanence, 377–79, for connections between the Holy Spirit and the Shekinah in rabbinic literature. 8414 McNamara, «Resting-Place»; cf. idem, Targum, 142–43. Glasson, Moses, 75, comments reservedly on the view that a paschal tradition is in view (Exod 23has a «place prepared,» but Oesterley " s connections to the paschal liturgy are not particularly convincing); but the woman in the «place prepared» in Rev 12 evokes more of the imagery of Sukkoth. 8415 Cf. the common use of makom, «place,» as a divine title in later rabbinic circles, signifying God " s omnipresence (3 En. 18:24; m. " Abot 2:9,13; 3:14; Sipra VDDen. pq. 2.2.4.2; 4.6.4.1; Sipra Sav M.Dpar. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Sipra Qed. par. 1.195.2.3; pq. 7.204.1.4; Sipra Emorpq. 9.227.1.5; Behuq. pq. 5.266.1.1; Sipre Deut. 1.8.3; 1.9.2; 1.10.4; 2.1.1; 11.1.1; 21.1.1; 24.3.1; 26.4.1; 28.1.1; 32.3.2; 32.5.8; 33.1.1; 37.1.1, 3; 38.1.1, 3; Keener, Marries, 150 n. 27). Patte, Hermeneutic, 25, points out that Torah is a «place» of God " s dwelling, a surrogate for God " s presence in the temple; but this view may have arisen only gradually after 70 C.E. and is less common than the more common use as a title for God. |
| 7131 On the careful Pharisaic attention to objective legal procedures, see especially rules on examining witnesses (Sus 48–62; m. Abot 1:9; Sanh. 5:1–4; t. Sanh. 6:3,6; Sipre Deut. 93.2.1; 149.1.1–2; 189.1.3). 7132 See Isocrates Peace 38; Antidosis 140, 310, 320, Or. 15; Cicero Or. Brut. 40.137; Fam. 2.4.1; Verr. 2.5.1.2; Att. 3.5; see further Anderson, Glossary, 24; Rowe, «Style,» 140–41; in Paul, see esp. Gal 4:20 ; cf. Porter, «Paul and Letters,» 581. 7133 Their methods might strike readers as unjust yet not surprising. E.g., though we (and some ancients, e.g., Cicero Pro Sulla 28.78) recognize that such tactics bias evidence, many ancients were happy to interrogate slaves under torture (Lysias Murder of Eratosthenes 16; Or. 7.34, §111; Isaeus Estate of Ciron 10–12; Frg. 12, Against Hagnotheus 2; Aeschines False Embassy 126–128; Demosthenes Against Neaera 122; Against Pantaenetus 27; Against Olympiodorus 18–19; Against Timotheus 55–58; Against Conon 27; Rhet. Ad Herenn. 2.7.10; Cicero Pro Deiotaro 1.3; Mi1. 21.57; Tacitus Ann. 3.67; 4.29; 14.60; Appian C.W. 1.3.20; Chariton 1.5.1; Apuleius Metam. 10.28; Justinian Digest 48.18.1), or others (Seneca Controv. 9.6.intr.; Arrian Alex. 6.29.11; Pesiq. Rab Kah. 15:7). One accepted or rejected such evidence depending on whose side of the case one was arguing (Aristotle Rhet. 1.15.26, 1376b; Quintilian 5.4.1). 7135 Cf. also m. Sanh. 6:2; Ezra 10:11. Also Hoskyns, Gospel 356–57; Dodd, Interpretation, 81; Bligh, «Blind,» 140; Brown, John, 1:374; assumed in Lake and Cadbury, Commentary, 127, 140. Cf. perhaps Acts 12:23; Rev 11:13; 16:9. Early Judaism regarded sin as a widespread malady; to whatever extent standard Jewish prayers for forgiveness were uttered communally, they were at least at Qumran (4Q393; Falk, «Confession»). This is not an invitation to general confession, however, but an interrogation. 7138 Especially given the greater potential flexibility in Greek sentence structure, ancient hearers were likely more sensitive than we are to lines starting similarly (cf. anaphora in Demetrius 5.268; Anderson, Glossary, 19; Rowe, «Style,» 131; Porter, «Paul and Letters,» 579; Lee, «Translations of OT,» 779), a pattern continued further with the repeated emphatic «we» opening 9:29. |
| 6145 2 Bar 29:8; Mek. Vay. 3.42ff.; 5.63–65. Cf. the manna restored with the ark (2Macc 2:8; cf. 4 Bar. 3:11). 6146 Many commentators, often following Billerbeck, Kommentar, 2:481,4:890,954 (e.g., Dodd, Interpretation, 335; Cullmann, Worship, 96); see further Rev 2:17; probably also 4Q511 frg. 10.9. This image continued in Christian tradition (Sib. Or. 7.149), in which Christ was the holy manna-giver (γλε μαννοδτα, Sib. Or. 2.347). Cf. also the préexistent manna (b. Pesah. 54a; Hoskyns, Gospel, 294, cites Sipre Deut. 355). 6147 E.g., m. " Abot 3:16; 4:16; b. Ber. 34b; Sanh. 98b; see further Feuillet, Studies, 70–72, and our introductory comments on John 2:1–11 ; probably also lQSa (=lQ28a) 2.11–12, 19–21. Kuzenzama, «Préhistoire,» suggests that receiving Torah was the prerequisite. 6148 Lev. Rab. 27:4; Ruth Rab. 5:6; Ecc1. Rab. 3:15, §1; Pesiq. Rab. 31:10; 52:8. Israel would continue to celebrate the exodus in the messianic era but would celebrate the kingdom more (t. Ber. 1:10; b. Ber. 12b). 6150 See, e.g., Glasson, Moses, 15–19, on Isaiah. For exodus typology in the Hebrew Bible, see Daube, Pattern, passim. 6152 E.g., early Amoraic tradition in Pesiq. Rab Kah. 5:8; Num. Rab. 11:2; Ruth Rab. 5:6; Ecc1. Rab. 1:9, §1; in some cases (Exod. Rab. 2:6; Deut. Rab. 9:9) Moses himself would lead Israel in the end time. On the hidden Messiah tradition, see comment on John 8:59 . 6153 E.g., Edersheim, Life, 334; Billerbeck, Kommentar, ad loc; Dodd, Interpretation, 83; Hunter, lohn, 71. 6154 See b. Ta c an. 9a; Num. Rab. 1:2; 13:20; Song Rab. 4:5, §2; Tg. Jon. to Deut 10:6 ; though cf. also Abraham in Gen. Rab. 48:12. Tannaim might recount similar details without the names (Sipre Deut. 313.3.1; 355.6.1). Haggadah also commented on the adjustable flavors of manna (Sipre Deut. 87.2.1; Exod. Rab. 5:9; 25:3), that it fell sixty cubits deep (b. Yoma 76a), that more fell nearer the homes of the righteous (b. Yoma 75a), and that it was préexistent (b. Pesah. 54a). 6155 That the second line repeats the final «gives/gave bread from heaven» fits typical ancient Mediterranean speech forms (πιφορ, ντιστροφ; Anderson, Glossary, 23, 54; idem, Rhetorical Theory 163; Rowe, «Style,» 131; in the NT, see Porter, «Paul and Letters,» 579; Black, «Oration at Olivet,» 86; in the LXX, see Lee, «Translations of OT,» 779), thereby drawing further attention to the contrast. |
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