| 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). |
| 4399 If anything, the primary link, as in 7:37–39, is with Sukkoth and an emphasis on the Spirit «dwelling» among believers. 4405 Isaeus Estate of Pyrrhus 79; Estate of Ciron 9, 20. On wedding customs, see Keener, «Marriage,» 685–86; wedding feasts, e.g., in Xenophon Eph. 1.8; 3.5; Philostratus Hrk. 54.8; Matt 22:2; Rev 19:9. 4406 ÓRourke, «Law,» 181. But even in Roman weddings the mother decked the bride out, and the bride separated her toys for childhood deities (Friedländer, Life, 1:234); such frugality as Lucan C.W. 2.352–353 recounts is exceptiona1. Roman weddings were also joyous celebrations (Appian R.H. 3.4.7). 4410 " Abot R. Nat. 4 A; 8, §22 B; cf. also b. Ketub. 17a, in Safrai, «Home,» 758, and Urbach, Sages, 1:608. 4414 Even Romans would honor one who placed the demands of religious rituals above affection for onés family, though this may be because of their emphasis on duty to the state (Valerius Maximus 1.1.10; cf. Deut 13:6–10 ). 4416 E.g., t. Ber. 2:10; 4Q545 line 6; Brown, John, 1:97–98, cites Judg 14:12 ; Tob 11:19. Feasting during the night of the wedding itself may have been the most significant; cf. Eickelman, Middle East, 174, on traditional Middle Eastern weddings (Catullus 61.112, 192–193, insists that Roman weddings must be consummated on the first day). 4417 Safrai, «Home,» 760, citing especially t. Ber. 2:10, which emphasizes the participation of the shoshbinin (see on John 3:29 ) and the participating guests, the «sons of the wedding-canopy» (bene chuppah). Thus Haenchen, John, 1:174, is mistaken in denying that anyone would know the wine was different on the assumption that all guests were coming and going. 4419 E.g., Chariton 3.2.10; Menander Rhetor 2.6, 404.17 (perhaps hyperbolically); cf. Matt 22:3–10; Luke 14:21; Diodorus Siculus 16.91.4; 16.92.1; stele in Sherk, Empire, 33. 4420 E.g., the splendid and costly wedding of Josephus Ant. 13.18–21 (marred by a massacre); Phaedrus 1.6.1. For wedding invitations, see, e.g., P.Oxy. 1487; cf. similarly invitations to other banquets, P.Oxy. 112; 1214; 1485; 2147. An ideal banquet setting might prefer nine or less people (Aulus Gellius 13.11.2–3), but this was irrelevant for weddings. |
| 1 John 3:17 ); but in the gospels which record the saying, the emphasis is on the priority of Jesus and/or the urgency of serving him while he remains with them, since he was soon to depart. 5. The Danger to Lazarus (12:9–11) The narrative (12:10–11) rings with irony: Jesus went to Judea, risking his life to give life to Lazarus; now Lazarus " s new life may cost him his life. The paradigm for disciples could not be clearer: those who would follow Jesus must be prepared to die (12:25,27), for the world will hate them and wish to kill them (15:18; 16:2). But faith would not be decreased by such martyrdom-producing new life; the sign of Lazarus " s new life brought others to faith (12:11; cf. 11:45,48). 7534 He would also go to Lazarus, who was dead (11:14–15), which Thomas ironically misinterprets–yet inadvertently correctly applies–as lesus going to the realm of death and his disciples following him there (11:16). 7535 Since «friend» applies to all disciples (15:15), there is no reason to find in the cognate «beloved» (11:3) an allusion to the «beloved» disciple (pace Nepper-Christensen, «Discipel,» and others; see our introduction, pp. 84–89) or to one of two such disciples in the Gospel (Vicent Cernuda, «Desvaido»). 7537 There are other exodus parallels (e.g., 3:14), but paralleling the signs and plagues could work at best only at the level of general categories (contrast explicit parallels in Rev 8–9; 16): perhaps darkness for healing the blind (Exod 10:21–22; John 9:5 ), but then why does John mention darkness in 8and 12:35, 46 but mention only «night» in 9:4? Crop-destroying locusts (Exod 10:13–14) could oppose the bread of life, but its exodus background is really manna; likewise, Jesus heals (4:50–53; 5:8–9; 9:7) but the object is not boils (Exod 9:9–11). 7538 Pearce, «Raising»; cf. the caution of Smith, John (1999), 217. A connection with Luke 10:38–39, while unlikely, is more plausible than the allusion to the parable of Lazarus (Luke 16:20; the figure in the parable–who is not raised–could as easily derive from the event later reported in John; both stories are quite different, as noted by Streeter, Gospels, 389); Eleazar was a common name (see below). |
| To be sure, the observers might not understand the entry in peaceful terms. Rulers were welcomed with similar fanfare. 7813 The palm branches (12:13; only in John) suggest a triumphal entry for a military triumph or a royal acclamation (1Macc 13:51;2Macc 10:7; 14:4); 7814 the carrying or waving of branches would also communicate triumph or royal welcome to ancient readers unfamiliar with the specific Maccabean associations known to Mediterranean Jews. 7815 We should digress at this point to note that, because such palm branches would have to be brought from Jericho and were normally used at Tabernacles, 7816 some have suggested that the original triumphal entry took place at the Feast of Tabernacles. 7817 This suggestion is not likely; the abundant details matching Passover in the traditional passion narrative (as emphasized especially by Jeremias) were hardly added simply by later writers, for whose audiences many of the connections would seem meaningless. John could have added palm branches simply to augment the symbolism of messianic acclamation; 7818 his probable audience seems familiar with palm branches to symbolize victory or triumphal entry (Rev 7:9). Otherwise his independent tradition probably focuses on and so magnifies the use of a smaller number of palm branches perhaps brought by pilgrims from the vicinity of Jericho (a region where Jesus also ministered), perhaps for constructing temporary shelters during the Passover. 7819 Whether one judges the use of palm branches likely will depend on onés prior predisposition toward the historicity of Johannine tradition, but there is in fact nothing historically implausible about the presence of palm branches if Jesus» disciples may have anticipated a sort of triumphal entry, as some gospel tradition may suggest ( Mark 10:37 ); according to both the gospel tradition ( Mark 10:46 ) and a likely route for paschal pilgrims from Galilee, Jesus and his followers had just come from the vicinity of Jericho and his followers may have brought such branches for this very purpose. |
| 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. |
| «One who is sent» (13:16) represents an agent, a familiar concept in this Gospel (see introduction; on the interchangeability of πμπω and αποστλλω, see 20:21). That those who received an agent received the sender (13:20) fits this motif and is attested elsewhere in extant Jesus tradition ( Mark 9:37 ; Matt 10:40–41). Jesus» promised blessing to those who serve one another takes the form of a beatitude (13:17), which appears on only one other occasion in this Gospel (20:29), although it is frequent in Revelation (Rev 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). That the form occurs in this Gospel only twice need not link these two passages together; the form was common in early Christian texts, 8197 in the early Christians» Bible, 8198 in early Judaism, 8199 and appeared in non-Jewish Greek sources as wel1. 8200 If the two passages are to be compared, however, it appears significant that 20is a strategic verse which casts its theological shadow over the signs-faith of the entire Gospe1. The beatitude here may similarly function to underline the importance of mutual service. Verse 17 also echoes a familiar line of Jewish and other ancient ethics, namely, that behavior should correspond to knowledge (cf. Jas 1:22; 4:17; 1 John 3:18 ). 8201 Although John will address the betrayal in more detail (13:21–30), he introduces the matter here (13:18–19), framing it with the warning that Jesus» disciples will share his experience of betrayal and suffering (13:15–16, 20; cf. 15:18–20). Judas lifting his heel in betrayal at a meal (cf. 13:2) appears in striking contrast to Mary " s washing Jesus» feet in service at another meal (12:2–3); Judas lifting his heel likewise contrasts with Jesus washing his disciples» (including Judas " s) feet in this immediate context. The mention of the «heel» therefore serves an immediate literary function in the narrative in addition to its presence in a biblical quotation and its general cultural significance. The specific image in the psalm that Jesus quotes ( Ps 41:9 ) might be that of a horse or mule kicking the person feeding it; 8202 probably more likely here, showing another the bottom of onés foot is an expression of contempt (cf. Mark 6:11 ). 8203 |
| Interestingly, while some moralists of Jesus» day opined that it was good to allow some of one day " s provision to remain over for another day, 6015 manna was not supposed to be left over for the next day (Exod 16:19–20), because God would continue his miraculous supply as long as Israel remained in the wilderness. As in the Synoptics, Jesus offers this sign on a special occasion of need rather than desiring disciples to depend on it continually (6:26)– just as the manna stopped once natural means of providing food became available (Exod 16:35; Josh 5:12). 6016 Thus Jesus instructs the disciples to gather the food that remains, to be used later (6:12). Although miserliness was regularly condemned, 6017 ancient moralists regularly exhorted against waste and squandering, preferring frugality; this was both a Jewish view 6018 and a broader Mediterranean one. 6019 The ideal was frugality coupled with generosity toward others. 6020 Jewish teachers even instructed passersby to pick up food lying beside the roadside, which could be given to Gentiles for whom it would not prove unclean. 6021 One could argue that the bread symbolizes God " s people, on the basis of the number twelve, the term «lost» (6:12; cf. 6:27, 39 in the ensuing discourse), or other terms here like «gathering.» 6022 But the following discourse plainly applies the symbol of bread to Christ alone (6:32–35, 41, 48, 50–51, 58). That the disciples filled twelve baskets (6:13) simply underlines afresh the abundance of the miracle; there is no need to allegorize the baskets. 6023 Twelve is the maximum number that these disciples could reasonably carry. Guests who slipped out with leftover food in their baskets could be thought to be greedy, stealing the host " s food, or at best ill-mannered; remains belonged to the host. 6024 4. The Prophet-King (6:14–15) The narrative proper includes a christological climax (6:14–15), but the inadequacy of the confession will pave the way for the contrast between the Spirit and mere flesh in 6:63. Jesus» identity did include being a prophet (1:21, 25; 4:19,44; 7:40; 9:17) and a king (1:49; 12:13–15; 18:33,37), but such titles necessarily proved inadequate for him. Those who defined his prophetic and royal identity by the eschatological beliefs of their contemporaries sought a political or military leader (see introduction on Christology)–a fleshly role rather than one from the Spirit (6:63). In John " s day the emperor cult demanded earthly worship (see introduction); Jesus was a higher sort of king (cf. Rev 5:13). But in contrast to the response to Jesus in Judea, the Galilean response, which affirms him to be a prophet and a king, is at least partly correct (cf. Mark 8:29–33 ). 6025 In Galilee he is not altogether a «prophet without honor» (4:44). |
| 2. Ricardo Picky. History of old Russian literature. -M.: Languages of Slavonic culture, 2002. -S-208. 3. Prokhorov G.M. Ancient Russia as a historical and cultural phenomenon/G.M. Prokhorov. - SPb.: Publishing house of Oleg Abisko, 2010.-S-178. 4. G.V. Florovsky, Christianity and civilization. Selected theological articles. M: Space, 2000. -S. 224. 5. John Meyendorff, Protopresbyter. Church history and Christian mysticism. - M.: The Institute Di-dick, Orthodox St. Tikhon Theological Institute, 2000.- C. 322-323. 6. P.A. Florensky Trinity-Sergius Lavra and Russia//Trinity-Sergius Lavra: Sergiev Posad, 1919. - C. 3 - 29. 7. Prokhorov G.M. Rus and Byzantium in the era of the battle of Kulikovo. - SPb.: L, 2000. - S. 92-93. 8. Prokhorov G.M. Cell Hesychast literature (John Climacus, Abba Dorotheus, Isaac the Syrian, St. Symeon the New Theologian, Gregory of Sinai) in the library of the Trinity-Sergius Lavra from the XIV and XV century//Proceedings of the Department of old Russian literature. - L.: Nauka, 1974. - So 28 - C. 317-324. 9. Prokhorov G.M. Ancient Russia as a historical and cultural phenomenon. - SPb.: Publishing house of Oleg Abisko, 2010.- C. 206-208. 10. Cancevit IM the Acquisition of the Holy spirit in the ways of Ancient Russia. - M.: Publishing Department of the Moscow Patriarchate, 1993. - S. 82. 11. Likhachev D.S. History of world literature. - M.: Nauka, 1985. - So 3. - S. 461-462. 12. Itie and wonders Rev. Sergius, Abbot of Radonezh/Lane. with Slav. Holy Trinity St. Sergius Lavra. -Sergiev Posad, 2001. -S-105. 13. Athonite lives. - M: TPE-Lithography I. Efimov, 1883. - Ch. I. - S. 388. 14. Borisov NS Sergius of Radonezh. -M.: Molodaya Gvardiya, 2003.- S. 173. 15. ibid, S.173-174.16. 16. G.P. Fedotov Saints of Ancient Russia. - Paris: Ymca Press,1931. - S. 145. 17. the Life and miracles of St. Seraphim of Sarov. Sergius, Abbot of Radonezh/Lane. with Slav. Holy Trinity St. Sergius Lavra: Sergiev Posad, 2001.-S.50-51. 18. ibid., S.24-25. 19. Borisov NS Sergius of Radonezh. - M.: Molodaya Gvardiya, 2003. - S. 174. |
| 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. |
| The general description of the world " s hatred in 15:18–19 becomes more concrete and specific in 15:20–21: the disciples would face severe persecution. 9131 The «persecution» that Jesus endured and in which believers followed (15:20) could easily escalate into the threat of death (5:16, 18; cf. Rev 12:13). That Jesus promises persecution for his own «namés» sake (15:21) probably connects him with the Father, again underscoring his divinity. Jewish people spoke of persecution for the sake of God " s commandments ( Ps 119:23, 157, 161 ) 9132 and God or his name ( Ps 44:22 ); 9133 the hope of resurrection should encourage one not to fear sinners» abuse (1 En. 103:4). «On account of my name» could represent a Semitic expression meaning simply «on my account,» and Mark also reports that disciples would suffer for Jesus» name ( Mark 13:13 ); but in the context of the Fourth Gospel, it more likely recalls that Jesus bears the divine name. 9134 If Jesus suffered, disciples must suffer for his name (15:20–22). Jesus would die for his friends (15:13), those who kept his commandments (15:14); but keeping his commandments involved especially loving as he loved, that is, dying on one another " s behalf (13:34). Betraying others in the face of persecution may be a common response to persecution (cf. Mark 13:12 ), 9135 but true followers of Jesus dare not respond in this manner (cf. 1 John 3:16 ). If dying for friends was a rare but praiseworthy practice, the same may be said of dying for a master. 9136 That Jesus» disciples must be prepared to die for his name reflects earlier Jesus tradition (cf., e.g., Matt 10:22; 5:11). 9137 Through the Spirit, disciples carry on Jesus» mission (15:26–27; 16:7–11) and hence experience the same opposition as he did. 9138 Jesus» coming unveiled the «world " s» sin (15:22, 24); this claim fits both his earlier exposures of his enemies» sin (8:21, 34) and the claim that those who try to conceal their sin are those who cannot be rid of it (3:20; 9:41). 9139 Moralists sometimes opined that wrongdoers could not keep their sins concealed indefinitely. 9140 In Jewish tradition, the law could expose sin and leave sinners without excuse. 9141 Philo declares that God " s angel and priest, reproof (λεγχος), exposes such impure thoughts (Unchangeable 135) and those who do not listen will face destruction (Unchangeable 182–183); this image reinforces the sense that the Paraclete continues Jesus» mission in this Gospel (ελγξει in 16:8–11). |
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