| 6967 See Brown, John, 1:360, citing also Ps 90:2 . 6968 Dodd, Interpretation, 95; Freed, «Samaritans Converts,» 252. 6969 See evidence in Odeberg, Gospel, 308–10. 6970 See Harner, I Am, 15–17; Bell, I Am, 195–98 (who sees it also in 8:18,24,28, on pp. 185–94). 6971 Stauffer, Jesus, 176–78; Harner, I Am, 57; Bauckham, God Crucified, 55. For a summary of views, see Kysar, Evangelist, 119–20; for a thorough collection of Jewish sources, see Williams, I Am He (unfortunately too recent for me to treat as fully as it deserves). 6972 See m. Sukkah 4:5; b. Sukkah 45a; 53a, bar. (also Hillel in m. " Abot 1:14, but not clearly at Sukkoth); Marmorstein, Names, 73. Sanders, Judaism, 143,180, says that the divine name was mentioned on the Day of Atonement. 6973 Dodd, Interpretation, 94, 350; Stauffer, Jesus, 91, 179; Harner, I Am, 18, 61; Davies, Land, 295. That Scripture proclaimed God " s character at the festivals (Stauffer, Jesus, 174) may also prove relevant here. 6974 If the Tetragrammaton was uttered with its vowels by priests in the temple (Hayward, Name, 99; Sipre Num. 39.5.1–2), this may have been more widely known (cf. Acts 19:13–14). Normally, however, it was forbidden (Josephus Ant. 2.276; Sir 23:9–10 ; 1QS 6.27–7.1; m. Sanh. 7:5; t. Ber. 6:23; Sent. Sext. 28; cf. the special writing of the Tetragrammaton at Qumran noted in Siegel, «Characters»). 6975 Thus many doubt that the claim stems from Jesus in these particular words (Harner, J Am, 65). 6976 Motyer, Father the Devil, 209; Blomberg, Reliability, 149, 162, suggesting that Jesus merely claims to bear the divine name like some exalted angels or humans. These examples, while real, come from mystical fringes and would not likely have come to the minds of the average hearer of Jesus even in the story world. 6977 Reim, Studien, 260–61. 6978 Stauffer, Jesus, 124, finds Ani Hu from Isa 43 in Mark 14:62 , but that text does not support his claim (cf. Sanders, Jesus and Judaism, 55). 6979 See Keener, Matthew, 66–67,130–31,346–48; Witherington, Christology, 221–28; see our introduction, ch. 7, on Johannine Christology. |
| 130 This section is based on Lev. 13 , a long discussion of the diagnosis and treatment of leprosy. 131 Num. 25:6–9. 132 See Num. 25 :14f. Maximus’ interpretation of Zambri (in English bibles Zimri) is traditional: see Wutz (1914–15), 420. Chasbi (English bibles: Cozbi) is usually interpreted as meaning ‘deceitful’ (see Wutz 1914–15 , 951). 133 Cf. Matt. 10:10, Luke 9:3, 10:4, though the text as Maximus cites it agrees exactly with none of these. 134 Following the emendation suggested in Migne. 135 See Matt. 17:14–21. 136 For the word translated ‘epileptic’ literally means ‘pertaining to the moon’ (and therefore ‘lunatic’ in older English translations). 137 Cf. Denys the Areopagite, Divine Names II.11; IV.7, 10, 14; X.1. 138 Cf. the teaching in Ep. 2, above, esp. 396A (p.86). DIFFICULTY 41 1 There is a translation of most of this Difficulty (all apart from the final contemplation) in Hausherr (1952), 164–70, which I have found helpful. 2 From St Gregory Nazianzen’s Sermon 39.13, on the Feast of Lights (i.e., the Theophany, or Epiphany) (PG 36.348D). 3 For these divisions, cf. Gregory of Nyssa, ContraEunomium I.270–2, III. 6.62–7 (Jaeger 1960 , 1.105–6, 2.66–7), and elsewhere, and the discussion above, Introduction, chapter 5. Amb. 10.26, above, also develops the notion of the divisions of being and alludes to similar texts in Gregory of Nyssa. 4 See Gregory of Nyssa, On human creation 2 (PG 44:133A). 5 Syndesmos: a key term in Maximus’ theology, used by Nemesius, On human nature 1 (Morani 1987 , 5). 6 Diastema: another key term of Maximus’. 7 Cf. Gregory of Nyssa, On human creation 16 (PG 44:181 AB). 8 It sounds odd to refer to the human person as ‘it’, but Maximus is talking about a human person transcending sexual differentiation, which would be obscured by the use of ‘he’ or ‘she’. 9 Cf. Gregory of Nyssa, On human creation 17 (PG 44and D), and frequently elsewhere. 10 Perichoresas: used also in the Greek tradition to express the interpenetration of the natures of Christ, and the Persons of the Trinity (cf. Latin: circumincessio). |
| 6457 E.g., Homer I1. 15.612–614; 16.441; see further the discussion on John 2:4 . 6458 E.g., Homer Il. 6.487–488. 6459 Excepting his military victories (Pss. So1. 17:21–25); Martyn, Theology, 96. But on new-Moses signs of some of the «signs prophets,» see our introduction, pp. 270–72. 6460 Martyn, Theology, 93. 6461 Tilborg, Ephesus, 101–7, suggests that John " s audience will read «high priests» through the lens of those in Ephesus; but even uninformed Ephesian readers would know of Jewish high priests (cf. Acts 19:14), and believers might know them from the gospel tradition preserved in the Synoptics. Still less likely is Derrett " s association of «rulers» in 7with cosmic powers («ρχοντες»); though this association appears in some passages (see Keener, Paul, 64–65), «rulers» were normally human (e.g., Rom 13:1 ). 6462 Despite the same Greek term as in Luke 4(and CIJ l:xcix; 1:124, §172; Leon, Jews, 190), these bear no relationship with the hazzan of the synagogue (cf. Stambaugh and Balch, Environment, 49); the term had a broader usage ( Prov 14:35 ; Isa 32:5; Dan 3LXX; Wis 6:4; John 18:3,12, 18,22,36; 19:6 ; Matt 5:25; Mark 14:54,65 ; Luke 1:2; Acts 5:22,26; 13:5; 26:16; 1Cor 4:1 ). John 7:32, 45–46 refers to the templés Levite police (Jeremias, Jerusalem, 210); see also comment on 18:3. 6463 Cf. here also Von Wahlde, «Terms,» 233. Probably by the end of the second century, the head of the rabbinic movement could dispatch troops, authorizing arrests of wayward rabbis (p. Hor. 3:1, §2; Sanh. 2:1, §3, though probably fictitious). 6464 See Keener, Matthew, 351–53, 538–40. 6465 Thus Pharisees and chief priests are linked especially by Matthew (Matt 21:45; 27:62) and, writing after those who saw themselves as Pharisaism " s heirs had gained greater power (led by the Pharisaic leader Gamaliel II), John (7:32,45; 11:47,57; 18:3). See further comment on our introduction to 1:19–28. 6466 John probably recycles his material in various contexts, which was acceptable rhetorical technique (Theon Progymn. 4.73–79; 5.388–441); cf. Brown, John, 1(citing 8:21–22). |
| 5 See Jerome, Ep. 133.3 (ed. J.Labourt, VIII, [Paris, 1963], 53). 6 To use the usual English equivalents, which are not always quite appropriate: the Greek terms are gastrimargia, porneia, philarguria, lype, orgi, akidia, kenodoxia, hyperiphania. 7 Evagrius, Logos Praktikos 81 (Guillaumont et al. 1971 , 670). 8 Idem, ibid. 64 (Guillaumont et al. 1971 , 648). 9 Evagrius, On Prayer 53 (cf. Palmer 1979 , 62). 10 See Garrigues (1976), esp. 176–99; and Heinzer (1980), 181–98. 11 On the vexed question of Greek and Latin words for love, Oliver O’Donovan’s comment is pertinent: ‘It may be convenient for modern thinkers to label certain motifs by the Latin or Greek words which they think incapsulate them, but they should not then suppose they have discovered a lexicographical statute to which ancient writers can be held’ (O’Donovan 1980 , 10–11). On the language of love in Plato and the Fathers, see most recently Osborne (1994). 12 CC II.8, and cf. his doctrine in Ep. 2 (397BCD). 13 Cf. also CC I.55, II.14, III.56, IV.21.60f. 14 Cf. Ep. 2:405A. 15 See, for instance, CC II.16 (definition of passion) and II.17 (definition of vice). 16 Diadochus of Photike, Century on Spiritual Knowledge 17, cf. 72 (des Places 1966 , 94, 131). 17 For ‘sabbath’, cf. Isa. 66:23; for ‘sabbaths’, cf. Exod. 31:13; for ‘sabbaths of sabbaths’, cf. Lev. 16:31 (LXX). 18 For a more detailed analysis of the bulk of this Difficulty, see chapter 5 of the Introduction, below. 19 Makarios, Hom. 15.38 (ed. H.Dorries, E.Klostermann and M.Kroeger, Patristische Texte und Studien, 4, Berlin, 1964, pp. 149f.). 4 THE DOCTRINE OF THE PERSON OF CHRIST 1 See Opusc. 20: PG 91:237CD, 244C-245A; 28:328C-329B. 2 Translation from Tanner (1990), 86–7 (slightly modified). 3 For an account of the historical development of the logos/tropos distinction and its use by Maximus, see Sherwood (1955a), 155–66; and Heinzer (1980), 29–58. 4 Gregory Nazianzen, Sermon 39.13 [PG 36:348D]. Gregory’s sermon is for the Feast of Lights, i.e., the Theophany (or the Epiphany). |
| Wfaat seems most significant is that, as in 2:2, Jesus» disciples remain with him in a family setting. Given the significance of «remain» in 1:38–39, it is reasonable to suspect that their continuance with Jesus here indicates the intimate, familial relationship Jesus has with his followers who persevere (cf. 8:31, 35; 14:23; 15:4); they have become members of his extended household (cf. 20:17; Mark 3:34–35 ). 4592 2. Purifying the Temple (2:13–15) Unless Jesus cleansed the temple twice, which is unlikely, 4593 it is impossible to harmonize John " s chronology for cleansing the temple with that of the Synoptics, as some early interpreters recognized. 4594 One might suggest that John depends on a separate tradition or that Mark, followed by Matthew and Luke, dischronologized the cleansing due to his emphasis on the passion. But more likely John adapts the more familiar chronology of the passion tradition to make an important point. (As noted in the introduction, ch. 1, ancient readers did not expect ancient biographies to adhere to chronological sequence.) The mention of Passover is critical here, framing the unit (2:13, 23); 4595 this context significantly informs Jesus» words about his death in this pericope (2:19). 4596 Together with the final Passover (13:1; 18:28,39; 19:14), this Passover (2:13) frames Jesus» ministry in the Fourth Gospe1. Interpreters have traditionally insisted that the repeated Passovers of the Fourth Gospel provide a chronological outline of Jesus» public ministry, 4597 but they miss the symbolic significance John finds in the Passover. 4598 Not only we who have read the Synoptics and their Markan passion outline, but presumably all early Christians who celebrated the Lord " s Supper, were familiar with the paschal associations of the events of the Passion Narrative ( 1Cor 5:7; 11:23–25 ). More than likely, they also knew of the temple cleansing in this context. 4599 It is historically implausible that Jesus would challenge the temple system by overturning tables yet continue in public ministry for two or three years afterward, sometimes even visiting Jerusalem (although in Johns story world, Jesus does face considerable hostility there: 7:30–52; 8:59; 10:20–21, 31–39; 11:46–57). More than likely, John alludes to common knowledge about the place of the temple cleansing in the tradition, and opens Jesus» ministry with it for theological reasons. Now Jesus» entire ministry is the Passion Week, overshadowed by his impending «hour» (see comment on 2:4). 4600 |
| 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). |
| 8550 See Trapp, Maximus, 237 (though sometimes repetition stems from treating a topic under various headings; cf. Dillon and Hershbell, «Introduction,» 3). On the rhetorical prominence of John " s repetitions in this discourse, see Kennedy, Interpretation, 85. 8551 Windisch, Spirit-Paraclete, 4, thinks 14:15–17 and 14are doublets and that the condition in 14may represent the same saying as in 15:10. Such observations are possible, though impossible to prove or disprove at our remove. 8553 Lacomara, «Deuteronomy,» 75. Some Jewish farewell discourses (e.g., Jub. 36) included exhortations to obey the law (see Bürge, Community, 26, summarizing U. B. Müller). On keeping the commandments, see further Pancaro, Law, 431–51. 8554 Also Sir 3:15–17 . Love is the highest motivation for obedience (Sipre Deut. 32.1.1). Cf. also «lover of the law» (φιλνομος) or «of the commandment» (φιλντολος) in CIJ 1:78, §111; 1:92, §132; 1:372, §509; cf. 1:372, §508. 8557 Josephus Ant. 3.192; b. Sank 39b; see also L.A.B. 42(God " s message); Sipre Deut. 176.1.1 (prophets); t. Sanh. 4(gift of Torah). 8558 E.g., 3 En. 2:4; " Abot R. Nat. 14A; 28, §57B; b. B. Bat. 10a; Sotah 48b; Num. Rab. 12:21; Deut. Rab. 6:14. 8560 God first loved his people ( Deut 7:6–8 ) and would keep covenant with them if they obeyed (7:9–10); thus, they should obey him (7:11). For a broader Mediterranean perspective, cf. also patrons» free gifts to clients, the continuance of which depended on clients» displays of gratitude (DeSilva, Honor, 148). 8561 Jesus speaks of keeping his commandments, but John " s verb often appears in conjunction with observing God " s commandments (Brown, John, 2:638). 8562 The primary function of the Paraclete promise is to stress Jesus» continuing presence (Berg, " Pneumatology,» 123). 8563 For the Spirit as Jesus» gift in John, see Büchsei, Geist, 490–98. For links between 14and 14:16, see Becker, Evangelium, 2:464. 8565 As Berg, «Pneumatology,» 72, points out, scholars have increasingly «recognized that the understanding of the paraclete must be centered upon the presentation in G [John] itself.» |
| Applying his motif of agency, John reports that just as those who opposed the disciples opposed Jesus (15:18–21), so those who oppose Jesus oppose his Father, who sent him (15:21, 23). The world " s hatred (15:19, 24–25; 17:14) will not surprise a reader by this point; Jesus had already warned that those who did evil were those who hated the light (3:20) and that the world hates one who reveals its sin (7:7). Jesus» «signs» and other works revealed enough of his identity and sender that those who hated him could be said to have beheld both him and his Father (15:24; cf. 14:7). 9142 Those who rejected him were without excuse; as Jesus has repeatedly emphasized, his works revealed his identity and sender, and hence rejection of him exposed the true state of his opponents» hearts (14:11; see comment on 10:32, 37–38). Jesus cites their own law against them (15:25). Because Jewish literature reports pagans speaking to Israel of «your law,» 9143 one could argue that the Fourth Gospel here preserves a non-Jewish perspective. But John repeatedly enlists the support of the law, which he accepts as authoritative (e.g., 2:17,22; 5:45–47; 19:36–37). Jesus applies to Scripture the formula «in order that [the word] might be fulfilled» (15:25; 13:18; 17:12), which elsewhere in this Gospel refers to Jesus» own teaching (18:9, 32) as well as to Scripture (12:38; 19:24, 36); it is difficult to think of a more authoritative claim for Scripture than that the events of the passion had to occur to fulfill it. The use of «your» or «their» law means «the law which even they profess to accept» (10:34) 9144 and probably implies irony (see our introduction, pp. 214–28). 9145 «They hated me without cause» reflects the language of various psalms ( Ps 35:19; 69:4; 109:3 ; cf. 35:7); 9146 because Ps 69comes from the same context as Ps 69:9 , quoted in John 2:17 , commentators generally prefer this reference if a specific text is in view. 9147 3. Witnesses against the World (15:26–27) In the context (15:18–25; 16:1–4), the passage about witness refers not to some timid words (cf. 20:19) but to a bold counteroffensive; the «world» far outnumbers believers, but believers depend on God, whose power can at any time overrule the purposes of the world (cf. 18:9; 19:11). That the world " s hostility frames these comments on witness does not imply that they are simply a later insertion into a foreign context: both 15:18–25 and 16:1–4 are constructed distinctively. The previous pericope (15:18–25) includes two quotations, one from Jesus himself (15:20) and one from Scripture (15:25). The following pericope (16:1–4) is carefully constructed and set apart from 15:18–25 by its inciusio, suggesting an intended break between 15:18–25 and 16:1–4. |
| The closing paragraph of this section, 12:44–50, suggests that, on the story level, Jesus has come out of hiding for one remaining public discourse. This passage is extremely significant, but not because it introduces many new conceptions. Essentially it repeats in typically Johannine language Jesus» teachings from previous discourses, summarizing and epitomizing the message of Jesus in the Gospel to that point. 7976 Although some scholars dissent, applying 12:44–50 only to the triumphal entry, 7977 most see it as a summary of Jesus» preceding discourses. 7978 Whitacre suggests that 12:44–50 emphasizes his words as 12:37–41 emphasized his deeds. 7979 Although the summary suits John " s theological purposes, he likely draws from traditional materials. 7980 Positioned at the end of the narratives that precede the passion and immediately preceding the prologue to the farewell disourse, this unit recapitulates the themes that have preceded and prepares the reader for their fulfillment in the Passion Narrative which follows. Ancient writers frequently recapitulated or summarized themes at the conclusion of a work or, in many cases, a section. 7981 This strategic location before the Paraclete sayings and passion may also suggest that the historic elements of Jesus» mission noted in this pericope are continued in the present by the Paraclete, who continues to mediate Jesus» presence (14:16–17,26; 15:26–27; 16:7–15). First, Jesus is God " s agent (see introduction); believing in him is believing in the Father and is essential to genuine faith in the Father (12:44; cf. 14:1). 7982 In this context, the link between believing in Jesus and believing in the Father (again in 14:1) functions as a summons to secret «believers» in the synagogue (12:42): just as one dare not be ashamed to confess God in the Shema, one dare not be ashamed to confess Jesus. The kind of belief Jesus demands pleases God who sent him rather than humans (12:43), hence is not the inoffensive private faith of those unwilling to suffer expulsion from the synagogue or the possibly comcomitant trouble with Roman authorities. Thus, playing on the different levels of faith in his Gospel, John asks of Israel in the language of Isaiah, «Who has [genuinely] believed our report?» (12:38). |
| 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. |
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