| 9298 Bultmann, John, 575; Tasker, John, 181; Isaacs, «Spirit,» 398; Holwerda, Spirit, 62. For a critique of Bultmann " s total exclusion of eschatology from the Fourth Gospel, see, e.g., Brown, «Paraclete,» 130–31. 9299 Hunter, John, 155. Westcott, John, 231, sees it as the church. «Coming One» also functioned as a title for the Messiah in the Johannine community (e.g., 6:14, 11:27; cf. 2 John 2 ). Berg. «Pneumatology,» 217–18, shows the weaknesses of the view that the text here means Jesus as the one to come, or the new reality or age initiated in Jesus, but nonetheless concludes (p. 236) that «the things of Jesus,» rather than apocalyptic secrets of the end, are in view. 9302 Lutkemeyer, «Paraclete,» 228; cf. Swete, Discourse, 123; the Roman Catholic position of Gabriel Moran in Toon, Development, 99–103. 9303 Forestell, «Paraclete,» 173–74. Cody, «Paraclete,» 174, suggests that the Spirit indicates which things of the present will be of ultimate significance in the future. 9304 Johnston, Spirit-Paraclete, 137–41; Boring, Sayings, 102; Bürge, Community, 215. The phrase is normally futuristic (Bauer, Gingrich, and Danker, Lexicon, 311 ; Black, Approach, 132, finds here an Aramaism), but cf. 14:2–3. Cf. Berg, «Pneumatology,» 216–18, 235–36, who suggests tha; John is correcting this eschatological interpretation by placing it in a different sort of context; and Hamilton, Spirit, 38, who speaks of the future benefits revealed in the present in the exalted Lord Jesus. In Wis 8:8, Wisdom knows both ancient things and τα μλλοντα (cf. the same phrase for things in the near future signified by an omen, in Philostratus Hrk. 33.5). 9305 4Q268 frg. 1, lines 3, 8. Many ancient writings spoke of divine knowledge of what was, is. and is coming, the last naturally being the most difficult (Homer II. 1.70; Plutarch Ε at Delphi 6. Mor. 387B; Egyptian Book of the Dead spell 172.S-3; Jub. 1:4; Sib. Or. 1.3–4; 11.319–320; Barn. 1.7: see Keener, Revelation, 98, on Rev 1:19). 9307 Bengel, Gnomen, 2:454; Lenski, John, 1092. Cf. Johnston, Spirit-Paraclete, 139; Boring, Sayings, 102. Later writers could also take prophecies unfulfilled in earlier works» accounts as points of departure for their own (compare, e.g., Troy " s Aeneas in Virgil Aeneid with Homer I1. 20.303–308). |
| 3633 Especially on the clouds of glory in the wilderness or revealed to Moses: Sipre Deut. 305.3.1; 313.3.1; 355.6.1; Gen. Rab. 60:16; Exod. Rab. 45:5; Num. Rab. 19:20; Song Rab. 4:5, §2; SongRab. 7:6, §1; cf. Pesiq. Rab. 10on a later period. 3634 E.g., CD 20.25–26; 1QM 12.12; Sib. Or. 3.282; Lev. Rab. 1:14; Num. Rab. 21:22; Deut. Rab. 6:14; Esth. Rab. 1:4. Some eschatological glory texts refer to a new exodus (e.g., Isa 40:5; 2Macc 2:7–8; Pss. So1. 11:6; Pesiq. Rab Kah. Sup. 5:1). 3635 In classical Greek it often signifies «reputation» or «opinion» (Liddell and Scott, Lexicon, 444). But the NT often takes the sense beyond this, following the LXX " s novel translation of kabod (Harrison, « John 1:14 ,» 28; Holwerda, Spirit, 2–3); others also followed the LXX (e.g., «splendor» in Γ. Job 33:4), and various senses could be used in the same proximity (e.g., honor in 1Macc 14:35; adornment in 1Macc 14:15; the Hebrew means «honor» in Mek. Pisha 1.89–105). 3637 Often pointed out, e.g., Bürge, Community, 132–33; Holwerda, Spirit, 5–8; Bruce, Message, 105; Nicol, «Research,» 16; cf. Whitacre, Polemic, 117; Dodd, «Prologue,» 22 (Christ " s incarnate life and death are the revelation of God " s love); Pamment, «Doxa» (after 2:11, «glory» alludes to God " s revelation of love, echoing Isaiah LXX). 3639 θεομοα is not theologically significant in 1:38; 4:35; 6:5, and in 1and 11does not differ in sense from its synonyms; in this context it is interchangeable with ρω (1:18). 3640 Contrast Brown, Community, 32, on 1 John 1:1–3 (who sees that text as an appeal to eyewitness tradition but refuses to accept the claim implicit in the first person pronoun there). Harrison takes the «us» among whom the Word dwelt as the people of 1rather than the «we» who beheld his glory (Harrison, « John 1:14 ,» 27). A single author could also employ an authorial «we» (Dionysius of Halicarnassus Demosth. 58; cf. perhaps 2Cor 1:6 ). 3641 Against Bousset, Kyrios-Christos, 228. «Beheld» is a natural transition from the prologue to the narrative (Ridderbos, «Prologue,» 195). |
| 8568 Pace Michaelis, «Herkunft,» 147 (contrasting the Gospel and 1 John). Grayston, Epistles, 13–14, thinks John 13–17 was written in response to issues raised by 1 John; Johnston, Spirit-Paraclete, 61–67, finds stylistic parallels with 1 John, and (pp. 75–78) thinks that 1 John may have been drawn upon in the Gospel " s composition. 8570 Mussner, «Parakletsprüche,» 56–59. This does not mean that they cannot derive from sources; they may even have roots in the Synoptic tradition (Dodd and Brown, in Bürge, Community, 205–6; Sasse, «Paraklet,» 276). But all extant evidence suggests that they were part of the final, circulated edition of the Fourth Gospe1. 8571 This essentially follows the line of ante-Nicene interpretation, in which the Paraclete establishes the true Catholic faith; see Casurella, Paraclete, 3–26. 8574 Brown, Community, 28–29. Johnston, Spirit-Paraclete, 123–25, critiques Brown " s reconstruction of the Sitz (uneasiness caused by the eyewitnesses» deaths and the delay of the Parousia). 8576 ÓDay, «John,» 747, thinks John probably draws on all meanings, including comforter, helper, and «one who makes appeal on onés behalf.» 8577 This view was proposed by W. Bauer and argued particularly by Bultmann, but even Bultmann later backed off somewhat from his identification with the Mandean «helper» Yawar; see the summary in Bürge, Community, 10–11. 8578 Michaelis, «Herkunft,» 150–62, followed by Holwerda, Spirit, 30–32; Barrett, «Spirit in Gospel,» 11; Shafaat, «Geber,» 268–69. The Jawar of Mandean myth may actually have been modeled on the Johannine Paraclete (Sanders, John, 330). 8579 Bammel, «Paraklet,» 214, pointing out that John was actually attempting to limit the meaning by this specific term. 8581 On the sense this makes in the context of a farewell discourse, see Müller, «Parakletenvorstellung,» 61–62. 8582 Casurella, Paraclete, 3–4, noting that Origen is the first extant witness to this interpretation. Cf. «comfort [or encouragement] of the Spirit» in Acts 9:31. |
| 9211 Cf. Wis 4:20, where the very sins of the wicked will convict (ελγξει) them on the Day of Judgment. 9214 E.g., b. Hag. 13b; Exod. Rab. 15:29; Lev. Rab. 5:6; 21:10. Technically, judges were not to be witnesses (Aeschines Timarchus 89). 9215 Pancaro, Law, 254; Stambaugh and Balch, Environment, 34; cf. Chariton 5.4.9; CP/2.64–66, §155; Josephus War 1.637–638; David, «Eloquentia.» 9216 E.g., Josephus Auf. 4.46; Exod. Rab. 15:29. For God as witness and advocate for the righteous, see, e.g., 4 Ezra 7:94. 9219 Cf., e.g., Reese, «Paraclete.» Witness, judge, and prosecutor were not then the mutually exclusive functions they are today; see Harvey, History, 31. 9220 Cf. Dodd, Interpretation, 414; Holwerda, Spirit, 49–50, for the Paracletés work here as a continuance of Jesus» forensic conflicts with the religious authorities. 9222 On rank, status, and lawcourts, see, e.g., Gaius Inst. 4.183; Petronius Sat. 14; P.Ha1. 1.124–127; Meeks, Moral World, 32; Stambaugh and Balch, Environment, 113; also divisions of penalty by rank in ancient Near Eastern legal collections. 9223 Cf. Johnston, Spirit-Paraclete, 123, on the Spirit " s proclamation function in a late-first-century context. 9225 Johnston, Spirit-Paraclete, 125, thinks that «the End is very much in the background» and that John 16:8–11 is not a foretaste of the Last Judgment. In my thinking, associations between God " s judgments in history and the final judgment are naturally connected, though the connection would not be universally grasped; that John intends to unite the two is, I think, clear in his Gospel (3:17; 5:21–28). 9226 On the transfer of Satan " s usual role, see Windisch, Spirit-Paraclete, 11, while also noting that this characterizes the «prophetic and apostolic preaching of judgment.» 9227 A biblical title also frequent in Amoraic texts, e.g., Gen. Rab. 38:7; 84:2; Exod. Rab. 18:5; Lev. Rab. 21:10; Ecc1. Rab. 3:2, §2; 3 En. 26:12. In b. Sukkah 52b, the evilyetzer tempts in this world, and in the world to come testifies against those he has seduced. |
| 8416 For the localization of inspiration (albeit not the Spirit; see Keener, Spirit, 7–8) in Greek sanctuaries, see Aune, Prophecy, 31. 8417 For the Spirit indwelling the covenant community in the Scrolls, see 11QT 51.7–8; Bruce, «Spirit,» 54; idem, Corinthians, 45; the Shekinah is inseparably connected with the community in b. Sanh. 58b; B. Qam. 83a; Yebam. 64a; cf. Gen. Rab. 86:6. For bibliography, see esp. Malatesta, Inferiority, 345–48. 8421 Irenaeus Haer. 5.36.2. «Mansions» enters the AV and RV from Tyndalés use of the Vulgate and Old Latin, «where the word bears its proper meaning, «places where a traveller halts and rests upon his journey»» (Swete, Discourse, 6; cf. also Whitacre, John, 348). 8424 Ibid., 67. Akiba could say a generation was left fatherless when R. Eliezer died, since rabbis could be called «father» ( " Abot R. Nat. 25 A). 8431 As Berg, «Pneumatology,» 144, points out, following other scholars, there is no inherent contradiction between referring this to the resurrection appearances and referring it to the Paracletés coming, «which is associated with and yet distinct from those appearances.» 8432 Cf. Bartlett, «Coming,» 73 ( John 14–16 points toward ch. 20, since John identifies Easter and Pentecost). This need not exclude future eschatology as foreign to John " s thought, as Dodd, Bultmann, and Robinson, Coming, 176, may believe; but it does suggest that it is not here in view. It need not be a response to the delay of the Parousia (against Kysar, Maverick Gospel, 96). 8433 Barrett, John, 457; Carson, Discourse, 24 (although Carson reads the passage as referring to the end of the age). 8434 So also Brown, John, 2:620, although he speaks of it as «a place in heaven.» 79 Holwerda, Spirit, 84; Blomberg, Reliability, 198, and Talbert, John, 204 (comparing being 8435 With the Lord» in 1 Thess 4:17, which admittedly does reflect traditional language). Traditional dispensational writers, among others, often hold this view; cf. Strombeck, Rapture, 24. Others may see a reference to Christ " s coming for the believer at death, e.g., Strachan, Gospel, 194; Boettner, «Postmillenialism,» 206; Payne, Appearing, 74, which at least could appeal to some contextual support (13:36–38), unlike the futuristic Parousia interpretation. |
| 9309 Cf. Schlier, «Begriff,» 269, who says that the Spirit illuminates the work of Jesus in his glory. In Wis 8:3, Wisdom δοξζει, but the object is her own nobility. 9310 John Chrysostom believed that the Spirit would glorify Jesus by performing greater miracles, as in 14(Hom. Jo. 78). 9313 E.g., 1 En. 1:2; 72:1; 74:2; 75:3; Jub. 32:21; 3 Bar. 1:8; 5:1; 6:1; 4 Ezra 4:1; Rev 1:1; b. Ber. 51a; Ned. 20ab; cf. gnostic traditions in Paraphrase of Shem (NHL 308–28) and Hypsiphrone (NHL 453). It also appears in negative polemic ( Gal 1:8 ; Col 2:18), some of which reflects the Prometheus myth (b. Sabb. 88a; Gen. Rab. 50:9; 68:12; 78:2). 9314 T. Mos. 1:14; 3:12; Sipra Behuq. pq. 8.269.2.15; b. Ned. 38a; Acts 7:38; cf. Isaacs, Spirit, 130. Aelius Aristides claimed that Athena passed on what she received from her Father (37.4–7, in Van der Horst, «Acts,» 57). 9316 Cf., e.g., Diogenes Laertius 6.1.11 (Antisthenes); Achilles Tatius 3.10.4; 1Macc 12:23; T. Job 18(OTP 1:847)/18(ed. Kraft, 40). 9317 Diogenes Laertius 6.2.37 (LCL); cf., e.g., Crates Ep. 26–27 (to the Athenians); Anacharsis Ep. 9:12–14 (to Croesus). In early Christian literature, see, e.g., Sent. Sext. 228. See further the comment on 15:15. 9321 In the Q tradition cf. Matt 11:27; Luke 10:22; for Jesus passing to the disciples what he received from the Father, cf., e.g., Luke 22:29. 9322 Cf., e.g., Holwerda, Spirit, 132. Brown (John, 2:728) divides 16:16–33 into a chiasmus: prediction of a test and subsequent consolation (16:16, 31–33); intervening remarks of disciples (16:17–19,29–30); and promise of blessings to be enjoyed by disciples (16:20–23a, 23b-28). But the structure is too general to be clear, and remarks about a test and consolation appear elsewhere in the section (16:20–21). 9324 Pass, Glory, 233 (cf. also Westcott, John, 231–32; Phillips, «Faith,» 89; Derrett, «Seeing»), tentatively suggests a distinction between the two terms here «behold» (for bodily sight) and «see» (for spiritual vision); in view of Johannine usage, however, the terminological distinction cannot hold (see «vision» in our introduction; also Sanchez Navarro, «Acerca»). |
| Schmithals, Apostle Schmithals, Walter. The Office of Apostle in the Early Church. Translated by John E. Steely. Nashville: Abingdon, 1969. Schmithals, Gnosticism Schmithals, Walter. Gnosticism in Corinth: An Investigation of the Letters to the Corinthians. Translated by John E. Steely. Nashville: Abingdon, 1971. Schmithals, «Prolog» Schmithals, Walter. «Der Prolog des Johannesevangeliums.» ZNW70 (1979): 16–43. Schmitt, «Form» Schmitt, Armin. «Zur dramatischen Form von Weisheit 1,1–6.21.» BZ 37 (1993): 236–58. Schmitz, «Γυσκω» Schmitz, E. D. «Knowledge, etc.: γινσκω.» NIDNTT2:392–406. Schmuttermayr, « " Schöpfung» Schmuttermayr, G. «»Schöpfung aus dem Nichts» in 2 Makk 7, 28? Zum Verhältnis von Position und Bedeutung.» BZ 17 (1973): 203–28. Schnackenburg, «Entwicklung» Schnackenburg, Rudolf. «Entwicklung und Stand der johanneischen Forschung seit 1955.» Pages 19–44 in L " évangile de Jean: Sources, rédaction, théologie. Edited by Marinus De Jonge. BETL 45. Gembloux: J. Duculot; Leuven: Leuven University Press, 1977. Schnackenburg, Existence Schnackenburg, Rudolf. Christian Existence in the New Testament. 2 vols. Notre Dame, Ind.: University of Notre Dame Press, 1969. Schnackenburg, «Gemeinde» Schnackenburg, Rudolf. «Die johanneische Gemeinde und ihr Geisterfahrung.» Pages 277–306 in Die Kirche des Anfangs: Für Heinz Schürmann. Edited by R. Schnackenburg, J. Ernst, and J. Wanke. Freiburg: Herder, 1978. Schnackenburg, «Holwerda» Schnackenburg, Rudolf. Review of D. E. Holwerda, The Holy Spirit and Eschatology in the Gospel of John. BZ 7 (1963): 297–302. Schnackenburg, John Schnackenburg, Rudolf. The Gospel according to St. John. 3 vols. Vo1. 1: Translated by Kevin Smyth. Edited by J. Massingberd Ford and Kevin Smyth. New York: Herder 8c Herder, 1968. Vo1. 2: New York: Seabury, 1980. Vo1. 3: New York: Crossroad, 1982. Schnackenburg, «Redestücke» Schnackenburg, Rudolf. «Die " situationsgelösten» Redestücke in Joh 3.» ZNW49 (1958): 88–99. Schneider, «Charge» Schneider, Gerhard. «The Political Charge against Jesus (Luke 23:2).» Pages 403–14 in Jesus and the Politics of His Day. Edited by Ernst Bammel and C. F. D. Moule. Cambridge: Cambridge University Press, 1984. |
| 8678 Particularly Brown, summarized by Kysar, Evangelist, 128; Müller, «Parakletenvorstellung,» 57–60, both citing such relationships as Moses-Joshua (cf. also Glasson, Moses, 85); Woll, Conflict, 48, 79–80; Windisch, Spirit-Paraclete, 5. For the continuance of Jesus» work here, cf., e.g., Carson, Discourse, 50; Holwerda, Spirit, 26–27; Mielgo, «Presencia»; Gryglewicz, «Geist»; Martyn, History, 148; Bornkamm, «Paraklet,» 12; Isaacs, «Spirit,» 402–4; Hunt, «Paraclete,» 21. The presence of two paracletes in 14is difficult to miss and is generally recognized (e.g., Becker, Evangelium, 2:471); and Bacon, «Comforter,» 277 (cf. Windisch, Spirit-Paraclete, 22), remarks that the doctrine of heavenly and earthly paracletes is also found in Rom 8 . 8681 Mek. Pisha 1.150–153; cf. «Abot R. Nat. 1 A; »Abot R. Nat. 1, §2 B; the baratta in Pesiq. Rab. 51:2. Joshua appears as Moses " successor also in Sir 46 (διδοχος); T.Mos. 1:7; 10:15; and Elisha as Elijah " s apparently in Sir 48:12 . Some late sources imply diminution of authority (Pesiq. Rab Kah. 24:18). 8683 Foakes Jackson and Lake, «Evidence,» 182; Ehrhardt, Acts, 12–13; Goulder, Acts, 54, 61–62; cf. Gibert, «L " invention.» Tannehill, Luke, and idem, Acts, points out abundant connections between and within the works. Cf. similarly the martyrdom accounts of Acts 7 and Luke 23, and Mart. Po1. 6–8, 19, with Jesus» triumphal entry and execution. 8684 Brawley, Jews, 43; he cites a German work from 1841 that had already noted many of these parallels. 8685 E.g., Pericles and Fabius Maximus, Nicias and Crassus, Demosthenes and Cicero, Alexander and Caesar, etc. On his use of sources and compositional methods, see Pelling, «Plutarch " s Method.» Kee, Miracle, 190, also compares Lukés historiography to Greco-Roman practice on this point; cf. Aune, Environment, 119. 8686 Plutarch Sertorius 1.1. Greco-Roman historians examined parallels in history as signs of a divine plan (e.g., Appian R.H. 7.8.53; Plutarch Demosthenes 3.2); see further comments on 13:23–24. |
| 10609 Hesiod Op. 375; Avianus Fables 15–16; Babrius 16.10; Justinian Inst. 2.10.6 (though contrast the earlier Gaius Inst. 2.105); Plutarch Publicola 8.4; Phaedrus 4.15; Gardner, Women, 165; Kee, Origins, 89. Many men regarded women as gullible (cf. Philo Good Person 117; Juvenal Sat. 1.38–39), and classical Athenians rejected adoptions or changes of will made under women " s influence (e.g., Isaeus Estate of Menecles 1,19; Estate of Philoctemon 29–30). 10610 Cf. also Maccini, Testimony, 63–97, who argues that their witness was usually proscribed in legal contexts but sometimes accepted and sometimes rejected in nonlegal contexts. 10611 Vermes, Jesus the Jew, 40–41. Cf. L.A.B. 9:10: Miriam " s parents wrongly disbelieved Miriam " s prophetic dream (Miriam was a biblical prophetess). 10612 Cf. Stauffer, Jesus, 151; Dunn, Jesus and Spirit, 126. 10613 Thompson, Debate, 233. 10614 E.g., Euripides E1. 569–581 (after the expectation of 274–281). 10615 Sophocles E1. 1226; Apol1. Κ. Tyre 45. Given the difference in status relationship (e.g., Orestes was Electrás brother), Mary may have grasped Jesus by the feet, as the women did in Matt 28:9; but this is unclear. Cf. Philostratus Hrk. 11.2 (a deceased hero not fleeing like a phantom); 51.13 (embracing the deceased " s tomb; the same term clearly applies to an «embrace» in 54.8). 10616 Antoniotti, «L " apparition,» intriguingly even if not fully persuasively. 10617 E.g., Smith, John (1999), 378. Haenchen, John, 2even suggests a demythologized tradition in which Jesus had returned as a spirit but still awaited an earthly body. 10618 See D " Angelo, «Note.» 10619 As frequently noted, e.g., Barrett, John, 565–66; Holwerda, Spirit, 22; Michaels, John, 328; Whitacre, John, 476; see Blass, Debrunner, and Funk, Grammar, 172–73; Carson, John, 644. 10620 Fowler, «Meaning,» prefers «touch,» arguing that Jesus warns Mary that the nature of their relationship must be different now. Derrett, Law, 440, suggests a Nazirite vow in Mark 14:25 , so that Jesus» resurrection body must not be defiled by one who recently touched his corpse ( Num 6:6–7; 19:16 ). |
| Many have taken Jesus» words here as a promise of his future coming. Irenaeus read John 14as a promise of future mansions: those who had performed the greatest works would have the largest mansions; those who produced fruit one hundredfold would live in the heavens; those who produced sixtyfold, in paradise; and those who produced thirtyfold, in the city. 8421 Thus some scholars read this text as a promise of Jesus» future coming. 8422 Holwerda argues this because Jesus will take the disciples to be with him where he is; 8423 his argument falters, however, if «where Jesus is» means simply «in the Father " s presence» (cf. 12:26; 16:28; 17:24; Rev 14:4), the only meaning one would need to derive from the context. He argues that «if His coming is fulfilled in the resurrection appearances, the disciples would again be orphans after the ascension,» 8424 but this assumes that the impartation of the Spirit does not continue Jesus» presence in the same measure as it was experienced in the resurrection appearances, a position John appears to refute (14:16, 23; 20:19–23). Ridderbos suggests that scholars find realized eschatology here only because they deny future eschatology in John " s Gospe1. 8425 This objection cannot apply to all scholars. I do recognize some future eschatology in John " s Gospel (5:28; 6:39–40,44, 54; 12:48), but there is also much realized eschatology (4:23; 5:25; 11:24–26); the question must thus be decided by the immediate context. Others think that the language was originally eschatological but has here been adjusted toward the later Johannine perspective; " 8426 others feel that this is a Johannine double entendre, retaining an eschatological sense while emphasizing the present; 8427 still others believe Jesus is going to the cross and the point is entirely personal communion with Jesus in the present age. 8428 Given the context, one of the two latter views must be correct. Dodd 8429 and Bult-mann 8430 are probably right that John here treats Jesus» death and resurrection as eschatological events, in which case the eschatological language that may be present should be construed in this instance (not everywhere in John) as focusing on Jesus» coming after the resurrection 8431 to impart the Spirit who will continue his presence. 8432 Jesus» return to the Father is how the place is prepared; 8433 the «place prepared» may be connected to Rev 12:8, 8434 developing the Johannine new-exodus motif in which the present age is portrayed as the wilderness ( John 1:23; 3:14; 6:31; 11:54 ). |
|
|
