| 12:48; Rev 19:11). Some of John s imagery stands in creative tension that forces the hearer to qualify its sense: Jesus did not come for the purpose of condemning (3:17), but he is authorized to judge (5:22). 5868 Because some believed that God had shared some of his honor with Moses (following Exod 3), 5869 Jesus» claim that the Father shared honor with the Son (5:23) could be interpreted less offensively (cf. Isa 44:23; 46:13; 49:3; 60:1–2). Some Tannaim argued that God wanted his prophets to honor both the Father and the son (Israel). 5870 But because Jesus claims that people should honor the Son even as (καθς) they honor the Father, he utters a claim to divine rank (cf. Isa 48); one cannot have the Father without the Son or vice-versa (cf. 1 John 2:23 ). Even Roman emperors could affirm their authority by using a phrase equivalent to «just as» to assert a direct linkage with earlier, deified emperors. 5871 That «all» should honor him (5:23) emphasizes the universality of Christ " s sovereign authority (1:7; 5:28–29). Further, Jesus both answers the basic charge and returns it, a common rhetorical technique (see our introduction to 8:37–51). In contrast with their charge of blasphemy, Jesus honors his Father. But because he is the Father " s representative (see discussion of the «sent one» under Christology in the introduction, ch. 7) whom the Father honors (5:23), by dishonoring Jesus they are dishonoring the Father (cf. the same idea more explicitly in 8:49). Jesus thus effectively returns the charge against them: it is they, not he, who dishonor the Father. 1D. Jesus as Life-Giver in the Present and the Future (5:24–30) Jesus returns to the claim that the Father has authorized him to give life (5:21) with the image of realized eschatology implied by «passed from death to life» (5:24); one already abides in death until believing in the one who sent Jesus, hence in Jesus» delegated mission (cf. also 3:18). 5872 Numerous ancient texts employ «death» figuratively or spiritually; 5873 some Jewish texts employ «death» eschatologically, as in Rev 2:11; 20:6, though sometimes (in likely contrast to Revelation " s use) for annihilation. 5874 «Life» and «death» figure prominently in the Fourth Gospel, often spiritually (6:50; 8:51; cf. 8:21, 24). Even when literal (e.g., 4:47; 6:49, 58; 8:52; 11:13, 14, 16, 21, 25, 32, 37, 44, 51; 21:23), they sometimes illustrate spiritual realities (11:26). «Passing» from death to life, like being «born from above» (3:3), implies a line of demarcation between those who have returned to God " s side and those who remain arrayed against him (cf. 1 John 3:14 ; Wis 7:27; Col 1:13). Response to Jesus» «word» decided onés destiny (5:24; 12:48; cf. 5:38), for how one treats envoys indicates how one would treat their sender. 5875 |
| 8475 Some associate «door» with the tabernacle (see comment on the fold in John 10 ), and «way» also makes sense here (Heb 9:8) but both are too specific a usage to be likely without other clues supporting them. 8478 E.g., p. Sanh. 1:1, §4; Gen. Rab. 81:2. See further Marmorstein, Names, 73,179–81; Urbach, Sages, 1; cf. the «God of truth» in 4Q416 frg. 1, line 14 (with a moral emphasis). The personification of «truth» in occasional Greek texts (Maximus of Tyre Or. 10.1; Philostratus Hrk. 33.37) appears to be no more than a rhetorical device, though polytheism would have allowed for more. 8479 See PGM 5.145–147 (referring to Israel " s God in 5.98–99; cf. Deissmann, Light, 142). This may, however, reflect a pagan pattern; Thoth appears as the master and embodiment of truth in PDM61.74–75. 8482 Marmorstein, Anthropomorphism, 104, citing Tanhuma, ed. Buber, 2.115; for Cleanthes as the very «image» of his teacher Zeno, see Seneca Ep. 6. In 1397, Profiat Duran (Isaac ben Moses Halevi) claimed that this verse in John indicated intimacy with God but not divinity (Lapide, Hebrew, 40). 8483 Cf. Wis 7:24–27; Philo Confusion 97,147; Dreams 1.239; 2.45; Drunkenness 133; Eternity 15; Flight 101; Heir 230; Planting 18; Spec. Laws 1.81; Col 1:15; Heb 1:3; see further comment on the prologue. 8484 Interestingly, in one strand of extant passion material, Jesus announced with such language that the world would see his glory at the Parousia (Matt 26:64; Luke 22:69; omitted in Mark 14:62 ); this illustrates John " s emphasis on realized eschatology (cf. Rev 14:13) and the disciples. 8485 Jub. 11:14–15; Liv. Pro. 19 (Joad) (§30 in Schermann " s Greek text); Josephus Ant. 8.231; L.A.B. 40:1. This may be the implication of Plutarch Alex. 20.4–5. 8486 Xenophon Anab. 4.1.18. Similarly he recalls the name of a hoplite who defended him (4.2.21) and a soldier who opposed him (3.4.47–49). 8488 E.g., Bernard, John, 2:540; Hanson, Gospel, 179. The eight uses of δεκνυμι in Revelation are apocalyptic, but many of the seven uses in John are visible to the eye (5:20; 10:32; 20:20), suggesting a request for a visible theophany (Boice, Witness, 33–34). Cf. pagan petitions for the invisible supreme deity to make himself manifest (Plutarch Isis 9, Mor. 354D). |
| 6156 Some suggest that this adjective may reflect later rabbinic discussion concerning whether manna was angels» food (Billerbeck, Kommentar, 2:482; Brown, John, 1:262). The idea is early enough ( Ps 78:25 ; Wis 16:20) but probably irrelevant here; «true» is a frequent christological adjective in John (see comment on 1:9). 6158 Cf. Buchanan, Hebrews, 134–35; Montefiore, Hebrews, 135–36; Clifford, «Tent,» 226; Cassuto, Exodus, 322. 6162 Also Painter, John, 49. Wisdom also offers food and drink in Prov 9:5 ; cf. 24:13–14; «divine law» as food in Porphyry Marc. 26.411–413,416. Some (e.g., Smith, John 160; Turner, Spirit, 63) also cite Isa 55in view of 55and the contextual quotation of 54:13. John " s midrash probably does read the wisdom materials in light of Isa 54–55, but the sapiential background is most conspicuous. One drinks of wisdom also in Philo Flight 166. 6163 The contrast is more rhetorical than substantive; one thirsts for more of Wisdom and one thirsts for nothing but Jesus, but one could also thirst for more of Jesus and nothing but Wisdom without contradicting the sayings. Cf. Isa 49:10, drawn on in the Johannine community (Rev 7:16). 6164 Most commentators note the frequent predicative «I am» sayings (e.g., Lightfoot, Gospel, 167; Brown, John, 1:534; Michaels, John, 96). 6168 Barrett, John, 68–69, citing 6:39,40,44, 54; cf. 1Pet 1:5 . The «last day» represents the life of the coming world in Exod. Rab. 52(a probably Amoraic legend about a Tanna). Although «last» can mean eschatological without meaning «final» (1 John 2:18, but this is anarthrous), the proposal that, despite Jesus» audience in the story world, «last day» refers to merely the last day of a «church age» (Strombeck, Rapture, 187–88) is without exegetical merit. 6170 Rhetoricians classified opening repetitions as αναφορ or επαναφορ (or, more technically, when repeating several words, επιβολ); see Anderson, Glossary, 19 (cf. 52); Rowe, «Style,» 131; elsewhere in the NT, Watson, «Speech to Elders,» 200; Anderson, Rhetorical Theory, 170; Porter, «Paul and Letters,» 579; Black, «Oration at Olivet,» 86; in LXX, see Lee, «Translations of OT,» 779. |
| 2793 Trapp, Maximus, 182 n. 9; Maximus of Tyre preferred Platós looseness in vocabulary (Or. 21.4). 2794 Nock, «Vocabulary,» 137. One should merely take care to avoid «improper» synonyms (Rowe, «Style,» 123–24); for ancient discussion of synonyms, see, e.g., Porphyry Ar. Cat. 68.5–27. In some writers a more consistent sense obtained, but this was unusual (Aulus Gellius 2.5.1). 2795 Morris, Studies, 293–319; Nicholson, Death, 135. His overall stylistic simplicity could also be viewed as fitting some rhetorical practice before the Second Sophistic (see, e.g., Dionysius of Halicarnassus Isoc. 2, 3,12; Demosth. 5–6,18). 2807 Inscriptions demonstrate the use of faith language in patronal relationships; see, e.g., Seneca Benef. 3.14.2; Marshall, Enmity, 21–24; DeSilva, Honor, 115–16,145; idem, «Patronage,» 768 (following Danker, Benefactor). 2808 E.g., Ovid Metam. 3.513–518. To disbelieve (πιστων) is to act unjustly (δικσεις, Philostratus Hrk. 17.1). 2812 The terms are from Kysar, Maverick Gospel, 72. Koester, «Hearing,» distinguishes those who «hear» about Jesus and proceed to true faith, from those who «see» Jesus and do not (the categories are not airtight). 2813 This need not imply that the confessions of faith progress from lesser to greater, though 20is certainly climactic (cf. Baron, «Progression»). 2815 On the sense of the Hebrew term (whose semantic range was extensive), cf. Bromiley, «Faith» 270; Michel, «Faith,» 595–97; Jepsen, «» 2824 Buchanan, Consequences, 131–34; for Qumran, cf. Schütz, «Knowledge,» 397; and life for a thousand generations in 4Q171 1–2 3.1. 2828 M. " Abot 2:7, attributed to Hillel; b. Ber. 28b; Lev. Rab. 13:2; CIJ 1:422, §569 (Hebrew funerary inscription from Italy); 1:474, §661 (sixth-century Hebrew inscription from Spain); 2:443, §1536 (Semitic letters, from Egypt); cf. Abrahams, Studies, 1:168–70; Philo Flight 77. The usage in 1 En. 10(cf. 15:6; 25:6) and Jub. 5(cf. 30:20) is more restrictive, perhaps figurative; the Similtudes, however, seem to follow the ordinary usage (37:4; 58:3,6), and the circles from which 1 En. and Jub. derive probably used «long duration» language to represent eternity as well (CD 7.5–6; cf. Sir 18:10 ); for «eternal life» in the DSS, see also 4Q181 (Vermes, Scrolls, 251–52); Coetzee, «Life,» 48–66; Charlesworth, «Comparison,» 414. «Eternal» occurs with other nouns (e.g., Wis 10:14; 1QS 2.3) far more rarely. |
| 675 In both, the Isaiah text indicates that Jesus» word hardens the stubborn. On the text in Mark, cf. Evans, «Note.» 676 For esoteric teachings, cf., e.g., 4 Ezra 14:45–47; t. Hag. 2:1; b. Hag. 13a-14b; Pesah. 119a; Šabb. 80b; p. Hag. 2:1, §§3–4; for other private teachings or those understood only within wisdom circles, cf., e.g., Ps.-Phoc. 89–90; various Qumran texts (lQpHab 7.4–5; 1QH 2.13–14; 9.23–24; 11.9–10, 16–17; 12.11–13; 13.13–14; 1QS 8.12; 9.17–19; cf. 1QS 8.1–2; 11.5; 1QM 17.9); Gen. Rab. 8:9; Num. Rab. 9:48; 19(purportedly from ben Zakkai); Pesiq. Rab. 21:2/3; 22:2; perhaps Wis 2:21–22; 7:21; 2 Bar. 48:3; b. Sukkah 49b. In Pythagoreanism, cf. Diogenes Laertius 8.1.15; perhaps Plato in Diogenes Laertius 3.63; others in Eunapius Lives 456. Cf. also the passing on of esoteric books from Moses to Joshua in Γ. Mos. 1(possibly early first century C.E.). 677 Bruce, Documents, 57. Cf. Stein, Method, 27–32. By itself this would not demand authenticity. Goulder, Midrash, 89–92, thinks that Jesus gave some teaching in poetry but Matthew created it in many additional sayings. 678 «Amen» normally confirmed prayers, oaths, curses, or blessings. The Gospel usage in confirming Jesus» words as he speaks them is rare (against Jeremias, Theology, 35,79, it is not unique; see Aune, Prophecy, 165; Hill, Prophecy, 64–66); it is almost certainly authentic (with Aune; Hill; Burkitt, Sources, 18). (Boring, Sayings, 132–33, thinks it continued in early Christian prophetic usage, but even Rev 2–3 avoids it). Cf. Gen 18:13 . 679 Bruce, Documents, 57–58. The introductory «amen» appears about 30 times in Matthew, 13 in Mark, 6 in Luke, and 50 in John (Smith, Parallels, 6). The double form appears rarely, e.g., in the current text of L.A.B. 22:6 (the answer of the people to Joshuás words); 26(response to Kenaz " s curse invocation); PGM 22b.21, 25 (closing an invocation); and as an oath formula in p. Qidd. 1:5, §8. Culpepper, «Sayings,» argues that the double amen sayings in John frequently (though not always) reflect historical material, often «core sayings that generate the dialogue or discourse material that follows» (100). |
| 2216 Gager, Anti-Semitism, 107–10; Arnold, Ephesians, 31–32; Goodenough, Symbols, 12:58–63; Hengel, Judaism, 1:241; Gaster, Studies, 1:356–60; even Moses came to be associated with magic (Apuleius Apologia in Stern, Authors, 2:201–5; Gager, Moses, 134–61). Jewish magic influenced Greco-Roman magic (cf. Deissmann, Studies, 277–300,321–36; Knox, Gentiles, 208–11; Koester, Introduction, 1:380–81). Among modern Yemenite Jews, cf. Hes, «Mon,» passim. 2217 Cf., e.g., Text 20.11–12 (Isbell, Bowls, 65); 69.6–7 (150); Pr. Jos. 9–12; T. Sol 18:15–16; b. Git. 68a; Num. Rab. 16:24; Isbell, «Story,» 13; Nock, Conversion, 62–63; MacMullen, Enemies, 103; Tiede, Figure, 170. The name of Israel " s God (in various permutations) outnumbers any other deity in the papyri «by more than three to one» (Smith, Magician, 69); cf. also, e.g., CIJ 1:485, §673; 1:490, §679; 1:517, §717; 1:523, §724; 2:62–65, §819; 2:90–91, §849; 2:92, §851; 2:217, §1168. 2218 On name invocation in general (some references including secret names), see Apuleius Metam. 2.28; Theissen, Stories, 64 (citing Lucian Menippus 9; Philops. 12; Plin. Nat. 28.4.6; PGM 4.1609–1611; 8.20–21); Twelftree, «ΕΚΒΑΛΛΩ,» 376. 2219 M. Sanh. 7:11; p. Hag. 2:2, §5; Roš Haš. 3:8, §1; Sanh. 7:13, §2; Urbach, Sages, 1:97–100, 572: Bietenhard, «νομα,» 270. Note also Wis 17:7; Ps.-Phoc. 149; 1 En. 65(Sim.); Asc. Isa. 2:5; 2 Βαr. 60:2; 66:2; T. Reu. 4:9; cf. Sib. Or. 1.96. The rabbis recognized that not all sorcery was genuine (m. Sanh. 7:11; Sipra Qed. pq. 6.203.2.2; b. Sanh. 67b), although Amoraim stressed the dangers more (e.g., b. Hor. 10a; Sanh. 67b; Šabb. 66b; p. Ketub. 1:1, §2; cf. the amulets and charms in Goodenough. Symbols, 2:153–295), but even when genuine, rabbis stressed its limits (e.g., Gen. Rab. 11:5; Pesiq. Rab. 23:8; 43:6). 2220 See Goldin, «Magic»; Neusner, Sat, 80–81; b. Sanh. 65b; 67b; cf. " Abot R. Nat. 25 A (on R. Eliezer ben Hyrcanus); Basser, «Interpretations.» Such syncretism was not intentional; apparently even Jacob employed pagan fertility rituals in Gen. 30:37–42 , though he trusted that God was the one working through them (31:8–9, 12; cf. 28:15). Cf. also some Jewish polemic in b. Git. 56b-57a which may be rooted in earlier magical tradition (Gero, «Polemic»). Many societies believe that magic can be used either for good or for evil (e.g., Mbiti, Religions, 258–59). |
| 5547 In the priestly perspective of the Chronicler, national revivals normally involved revivals of cultic worship (1 Chr 6:31–32; 15:16, 28–29; 16:4–6, 41–42; 23:30; 2 Chr 8:14; 20:18–22, 28; 29:25; 30:27; 31:2; 35:2–5; Ezra 3:10–11; Neh 12:24, 27–47). 5549 So also Scott, Spirit, 196 («that mood of ecstasy in which prayer was offered and the will of God ascertained» among the early Christians). Cf. Aune, Eschatology, 104 («charismatic manifestations»); pace Johnston, Spirit-Paraclete, 44, who opposes signs-faith (4:48) to ecstatic worship, presumably on the basis of their linkage in some modern movements. 5551 For Spirit-empowered worship, see, e.g., T. Job 51:4, 52:12; Tg. Jon. on 1Sam 19:23–24 (cf. 1Sam 19MT); Tg. Jon. on 2Sam 22:1; 23:1 ; Keener, Spirit, 11. Inspired singing appears in the OT but was also recognized in the Greco-Roman tradition (Dionysius of Halicarnassus R.A. 1.31.1; with Philós Therapeutae, cf. also Diodorus Siculus 2.47.3). 5555 1QS 11.8; 1QM 12.1–2; 4QShirShab; Jub. 30:18; 31:14; Sipre Deut. 306.31.1; Vermes, Religion, 128; Robinson, «Adam and Liturgy»; cf. Pr. Man. 15; Apoc. Ab. 17. This may be why Essenes emphasized correct times of worship (1QS 10.6; Jub. 16:28). 5556 Cf. 2:4, also addressed to γναι. Brown, John, 1:172, compares here Synoptic references to the kingdom as already and not yet. Schnackenburg, John, 1:438, suggests that the realized eschatology in this passage goes beyond the Qumran texts; but Aune has argued that it appears in some sense there as well (Eschatology). 5559 Talbert, «Worship,» 340–46, citing, e.g., Seneca Ep. 41; Apollonius of Tyana On Sacrifices frg. in Eusebius Praep. ev. 4.12–13; Apollonius of Tyana Ep. 26; Porphyry On Abstinence frg. in Eusebius Praep. ev. 4.11; Philo Good Person 75. One could cite many examples of spiritual or ethical sacrifices (e.g., Isocrates Ad Nic. 20, Or. 2; Plutarch Educ. 14, Mor. 11C; Pyth. Sent. 15, 20; Diogenes Laertius 7.1.119; 8.1.22; Philostratus Ep. (of Apollonius) 27; Prov 15:8 ; Ps 154:10–11 ; Jdt 16:16; Sir 32:1–3 ; Wis 3:6; 1QS 9.4–5; 10.6; Sipre Deut. 306.20.3; " Abot R. Nat. 4A; 8, §22B; Rom 12:1 ; Sent. Sext. 47). |
| 321 Idem, 19.49.1–4. The same passage is quoted elsewhere in Palamas’ works: e.g., Divine Energies 21 (ps 2:112.9–15), dob 20 (ps 2:183.1–9), Ep Daniel Ainos 7 (ps 2:380.27–381.8). 332 Unidentified. Although this is given in the form of a direct quotation, Palamas may simply be summarizing the Akindynist. 336 Idem. The Chrysostom passage quoted in this chapter was much favoured by Palamas: see ca 2.16.78 (ps 3:141.4–11) and 5.24.97 (361.21–27; 362.6–8); Ep Athanasius 22 (ps 2:433); Ep Symeon 10 (ps 2:405). 352 This inscription is discussed at length by H. D. Saffrey. «ΑΓΕΩΜΕΤΡΗΤΟΣ ΜΗΔΕΙΣ ΕΙΣΙΤΩ: Une inscription légendaire,» Revue des études grecques 81 (1968) 67–87. 360 Gregory of Nyssa, Contra Eunomium 1 (12), pg 45:1105c-1108b – ed. Jaeger, 1:396–397 (Wis 13.5). 363 Ibid., dn 2.11, pg 3:652a. These three texts come up for discussion several times in Palamas, Union: e.g., 2 (ps 2:69.24–70.2), 27 (ps 2:88.1–5), 31 (ps 2:92.13–16). 376 John Chrysostom, Homilia in Ioannem 30.2, pg 59:174. This is one of the most frequently quoted texts of Chrysostom in the writings of Palamas. 378 Cyril of Alexandria, Thesaurus 18, pg 75:312c. The discussion in c. 96 is similar to that in Palamas, Ep Gabras 16 (ps 2:342–344). 380 Pseudo-Dionysius, dn 5.1, pg 3:816b. Throughout this chapter Palamas relies heavily on Pseudo-Dionysian vocabulary. 398 Pseudo-Athanasius, Sermo in annuntiationem deiparae 2–3, pg 28:920bc; cf. Palamas, Ep Athanasios Kyzikos 5 (ps 2:415.13–16, 22–24). 402 Cyril of Alexandria, Thesaurus 14, pg 75:233b. Note that the Migne text reads: ο γρ ν τ δχεσθαι τ εναι, λλ ν κα πρχων πρτερον δχεται τι. 416 Cf. Porphyry, Isagoge, cag 4.1, p. 12.24–26; John Damascene, Dialectica 5 (13):1–2, ed. Kotter (pts 7), p. 82. 419 John Damascene, and not Gregory Nazianzen, describes the energy as κνησιν θεο (see note below). 430 Palamas produced a lengthy discussion of the energy as συμβεβηχς πως in ca 6.21 (ps 3:443–446). 431 This is the classic formula of Cappadocian Trinitarian theology. See J.N.D. Kelly, Early Christian Doctrines, 5 th edition (London, 1977), p. 264. |
| 3071 The Similitudes of Enoch (1 En. 42:1–3) also point out that Wisdom found no place to dwell on earth and so was given a place in heaven among the angels. 3072 This can also reflect the imagery of Greek mythology (cf., e.g., Apollonius of Rhodes 4.640–641). 3075 E.g., Harris, «Origin,» 170, 314; Kysar, «Contributions,» 349; Gibbs, Creation, 59–92; Longenecker, Christology, 145; Lee, Thought, 74–75; see also above, on Christology. Gibbs, Creation, 34–58, also finds it in Rom 5 and 8. 3076 For pre-Pauline conceptions of préexistence, cf. Witherington, Christology, 53; Hamerton-Kelly, Pre-existence, 192–94. Kim, Origin, 135, thinks Paul the first to develop a Wisdom Christology, based on his Damascus road encounter; but Paul " s traditional language (e.g., in 1Cor 8:6 ) suggests that the formula existed prior to his adoption of it. 3080 Greek Anthology 1.28 includes a prayer to «Christ, Wisdom of God.» In Shepherd of Hermas, God " s Wisdom and Word created the universe (1.1.10; on the creation of the church, cf. also 1.2.4); Wisdom is author of Scripture in 1 Clem. 57. 3083 Dodd, «Background,» 335. The attempt of Dix, «Wisdom,» 2, to distinguish Wisdom and the Logos in Jewish sources and Rev 12 is unconvincing. 3084 Pace Ashton, Studying, 16, though 1 En. 42, to which he prefers to appeal, can also provide useful context. 3085 Here the Torah is joined by the prophets and other ancestral books (i.e., the Bible, and perhaps also subsequent traditions of sages). Cf. further Wis 6:17–18. 3086 «All these things» refers to the Book of the Covenant, and the context is a monologue by Wisdom about herself. Sheppard, «Wisdom,» contends that Ben Sira develops the identification of Wisdom and Torah offered in Deut 4 and 32 (see esp. p. 174; cf. also Davids, James, 52). 3088 Cf. Busto Saiz, «Sabiduria.» Boccaccini, Judaism, 81,88–90,94–96, argues that Ben Sira does not fully identify them but frequently links them. 3094 Epp, «Wisdom,» 133–36. While some sources are late, the early sources indicate the antiquity of this general tendency of thought. |
| 2947 Their (1) eternity (frg. 1); (2) divinity (frg. 30; cf. frg. 67; called Zeus, frg. 32; possibly identified with divine law, frg. 114); (3) relation to light (fire, frg. 30; sun, frg. 16; lightning, frg. 64); (4) role as mediators in creation (frg. 1); (5) universal presence (frg. 2; cf. frg. 16); (6) the necessity that they be followed (frg. 2); humanity misapprehends the Logos (frg. 1) (Miller, «Updating,» 174–75). 2948 Ibid., 176; cf. also the distinctions between Johannine use and that of Stoics and neoplatonists in Gericke, «Logos-Philosophy.» 2950 LaMarche, «Prologue,» 47–48, thinks 1:1–9 addresses a Gentile audience whereas 1:14–18 addresses John " s fellow Jews, but such a neatly divided audience is unlikely. 2951 See Wolfson, Philo, ch. 4, «God, the World of Ideas, and the Logos» (1:200–94, esp. 226–94); cf. also 325–32. This is Philós primary image (Dey, World, 11). 2953 Scott, Gospel, 146,154; Barclay, «Themes,» 80; Hadidian, «Philonism,» 220–21 (Hadidian arguing that the evangelist exploited Philós increasingly popular language, but denying that this constitutes «dependence»); Bury, Logos-Doctrine, 6–11. Fenton, John, 34, thinks Hellenistic Judaism «the most likely suggestion.» 2967 E.g., Philo Flight 5; Abraham 244. Lee, Thought, 88, cites QG 4.180 as affirming the Logos as a second God; cf. Argyle, «Philo,» 386, on the Logos as divine yet subordinate to God (frg. 2.625, «answering to» QG 2.62). 2971 Philo Heir 205. As «the beginning» and «eldest born,» see Confusion 146–147 (Argyle, «Philo,» 385; Lee, Thought, 87). 2973 Hagner, «Vision,» 84, also cites Philo Heir 205–206; here the Logos acts as suppliant for creation and ambassador for the creator (Heir 205). Wolfson, Philo, 1:282–89, doubts that «intermediary» is accurate language for the Logos or the powers, arguing that the sense of mediation has more to do with revelation than with metaphysics (p. 289); but Urbach, Sages, 1:39–40, rightly compares neo-Pythagorean and neoplatonic mediation and cites material in Let. Aris. and Wis. Cf. Argyle, «Philo,» 386, citing Confusion 146–147; Unchangeable 30–32; Heir 205. |
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