| 7768 Glasson, Moses, 72, who also compares (less persuasively) glory revealed on a seventh day in 2(where chronology is not mentioned) and possibly 7(which we believe may be the eighth) 7769 E.g., Bruce, John, 255. It may have been a meal in Jesus» honor; for the significance of this and status issues of seating, see Malina and Rohrbaugh, John, 207–8; and our comment on status and the foot washing in ch. 13. 7770 It occurs sixteen times in the Synoptics, including in a saying quite consonant with John 12 ( Mark 10:45 ; Matt 20:28; Luke 22:26–27). Seven of its appearances are in Luke alone, including Luke 10:40; but it appears frequently enough elsewhere for one to doubt that John must simply reproduce Lukés style rather than earlier tradition here. 7771 Beare, Matthew, 505, complains that such a quantity would not fit in a usual alabaster flask; but even if this is the case, John omits mention of such a flask (a common container; see Witherington, Women, 55) present in the Synoptic accounts (Matt 26:7; Mark 14:3 ; Luke 7:37), reinforcing our picture that John is independent of them here. 7772 Catullus 13.9–14; by contrast, Seneca Ep. Luci1. 108.16 and others advocated avoiding perfumes (unguento), preferring no scent. 7773 Brown, John, 1:448. Essentially the same population type lived on both sides of the Red Sea (Huntingford, «Axum,» 28; Rashidi, «Africans,» 22–23). On myrrh, see further Harrison, «Myrrh.» 7775 Ibid., also commenting that the rare πιστικς may translate overliteraly an Aramaic expression that can mean «genuine» nard or apply to «faith» (better than Hunter, John, 121). 7778 See Witherington, Women, 113, citing Athenaeus Deipn. 12.553 and Billerbeck, Kommentar, 1:427–28, 986. Bruns, « Jn 12:3 ,» cites the same Athenaeus reference and relates anointing to royalty byPolybius 26.1.12–14. 7782 Morris, John, 576–77; Witherington, Women, 55; on the eastern Mediterranean Jewish custom, see, e.g., m. Ketub. 7:6; Sotah 1:5; Sipre Num. 11.2.3; " AbotR. Nat. 3; 17A; 14, §35B; cf. Jos. Asen. 15:1–2; 18:6; Belkin, Philo, 230; further sources in Keener, Paul, 19–69; idem, «Headcoverings.» |
| Like the rest of the Fourth Gospel, John here insists that Jewish believers remain faithful to the God of Israel through fidelity to Jesus, not through satisfying the synagogue leadership (12:42–43). This is because Jesus is God " s faithful agent; he neither spoke (14:10; cf. 16:13) nor acted (5:30; 8:28, 42) on his own (12:49), but only at the Father " s command (12:49; see comment on 5:19). 7989 By again reinforcing the portrait of Jesus as God " s faithful agent, John reminds his hearers that their opponents who in the name of piety opposed a high view of Jesus were actually opposing the God who appointed him to that role. «The Father " s commandment is eternal life» (12:50) is presumably elliptical for «obedience to the Father " s command produces eternal life,» but also fits the identification of the word (1:4), Jesus» words (6:68), and knowing God (17:3) with life. For John, the concept of «command» should not be incompatible with believing in Jesus (6:27; cf. 8:12; 12:25), which is the basis for eternal life (3:15–16; 6:40, 47; 11:25; 20:31); faith involves obedience (3:36; cf. Acts 5:32; Rom 1:5; 2:8; 6:16–17; 15:18; 16:19, 26; 2 Thess 1:8; 1Pet 1:22; 4:17 ). Jesus always obeys his Father " s commands (8:29), including the command to face death (10:18; 14:31); his disciples must follow his model of obedience to his commandments by loving one another sacrificially (13:34; 14:15, 21; 15:10,12). 7803 Matthew " s stirring of «the entire city» (Matt 21:10), however, may invite the reader to compare this event with an earlier disturbance of Jerusalem (Matt 2:3). 7804 Sanders, Jesus and Judaism, 306; Catchpole, «Entry.» In favor of reliability, see also Losie, «Entry,» 858–59. 7805 In view of ancient patronal social patterns, Jesus» numerous «benefactions» would also produce an entourage, seeking favors, that could potentially double as a political support base, exacerbating his threat to the political elite (DeSilva, Honor, 135). 7806 Also for Matthew (Matt 21:10–11); in Luke those who hail him are disciples (Luke 19:37, 39); even in Mark, where «many» participate, those who go before and after him are probably those who knew of his ministry in Galilee ( Mark 11:8–9 ). This may represent a very different crowd from the one that condemned him (Matt 27:20–25; Mark 15:11–14 ; Luke 23:13, 18, 21, 23)–certainly in John, where the condemning «Jews» are the «high priests» (19:6–7, 12–15). |
| The predicative «I am» christological images emphasize the relationship between Jesus and believers, but they remain more christological than ecclesiologica1. Granted, the latter was by this period a serious issue; but for John, ecclesiology is determined entirely by Christology, because the community is defined solely by allegiance to Christ, who is the only way to the Father (14:6). John " s vertical dualism (e.g., the man from heaven in 3:13, 31) and other contrasts such as «flesh» and «Spirit» (3:6; 6:63) repeatedly appear in the service of his emphasis that all humans are utterly inadequate before God apart from Christ and the Spirit. 2743 Like Mark, though to a lesser extent, he emphasizes some obduracy among the disciples (e.g., John 11:13 ; Mark 8:16–18 ); but «the world» is wholly blind and alienated from God ( John 9:39–41; 15:18–25 ; Mark 4:12 ). Some of the predicative «I am» images emphasize relationship in more familiar relational images. Jesus is the shepherd, and sheep must trust the guidance of their shepherd, heeding his voice and knowing that he will provide pasture and safety (10:9, 11, 14). The Synoptics support John " s association of this image with the Jesus tradition ( Mark 6:34; 14:37 ; cf. also Matt 25:32; Luke 15:4). A related image, though not directly relational, is Jesus as the light of the world; here Jesus is the guide who enables one to walk without falling in the darkness outside him ( John 1:4–5; 8:12; 9:4–5 ). Most of the predicative «I am» images, however, are more organic, taking relationship beyond the boundaries normally possible in human intimacy. Thus Jesus is living bread from heaven, the bread of life (6:35, 48, 51); people depend on bread as a basic staple of life, and Jesus summons his followers to depend on him the same way. Related images would be the Spirit (who mediates Jesus» presence) as living water (4:14; 7:37–38) and perhaps Jesus as the giver of wine (2:4–7; less clear) and the paschal lamb which would be eaten (1:29; 6:51–56; 19:36). The Synoptics do use metaphors of light (cf. Matt 5:14–16; 6:23; Luke 8:16; 11:33–35), bread (Matt 7:9; 13:33; Mark 8:15 ; Luke 11:5,11–13), drinking ( Mark 10:38–39 ), and so forth, though only occasionally are these metaphors explicitly christological ( Mark 14:22–24 ). |
| 78 Cf. Gregory of Nyssa, Against Eunomius I.270, III.6.62 (Jaeger 1960 , 1. 105, 2.66) and frequently elsewhere in Gregory of Nyssa. 79 Cf. Luke 10:30–7. 80 Cf. Gen. 2:17 . 81 Eriugena distinguishes between speculatio and theoria–translated here ‘contemplation’ and ‘spiritual interpretation’. Theoria could well be translated ‘contemplation’, but it is the regular word in the Antiochene tradition for spiritual interpretation, and is used in that sense here. The eighteen spiritual interpretations seem to consist of ten numbered ones (in 31a), and the seven sections that follow (31b-h) plus the introduction to 31a. 82 Cf. 4 Kgd 2:11. 83 For time as number, see Aristotle, Physics 4.11. 84 Cf. Psa. 94:11; Heb. 3:16–4:1. 85 For this understanding of the relationship of time to eternity (derived from Plato’s metaphor of time as a ‘moving image of eternity’), see Plato, Timaeus 37D; Plotinus, Enneads III.7.2; Denys the Areopagite, Divine Names X.3. 86 Cf. Aristotle, On the Parts of Animals I.5. 87 This introduces the theme of the two modes of theology – apophatic and cataphatic – which continues through to section 31e (cf. above section 17, and also below Amb. 71) 88 Theourgiai: to be taken in the Christian sense, found in Denys the Areopagite, of ‘divine works’, rather than in its pagan meaning of ‘ritual ceremonies’. See Louth (1986). 89 The oneness and threeness of the Godhead: discussed below in section 43, and in Amb. 1. 90 Presumably the account of the Transfiguration. 91 Cf. Luke 9:31. 92 Cf. Luke 16:19–31. 93 This is borrowed, more or less word for word, from Nemesius, On human nature 43 (Morani 1987 , 129, ll. 6–14). 94 Omitting the two sections, 1173B-1176B, which are identical with Amb. 53 and Amb. 63. They are not found in this Difficulty in Eriugena nor are they found in Vat. gr. 1502 and other MSS: they are clearly out of place here. See Sherwood (1955a), 32. Sections 35–40 have many parallels with the early chapters of John Damascene’s Exposition of the Faith (chapters 3–5, 9, 11–13). |
| Luke 3for a fuller citation). 3868 See esp. Stendahl, School, 48, on the Synoptic dependence on the LXX here. A minor divergence from the LXX may have christological implications (see Leaney, Luke, 106); Lukés extension of the quotation is also significant (Wilson, Gentiles, 38). 3869 Higgins, Historicity, 76 (citing also Zech 9in John 12:15 , vs. in Matt 21:5; Isa 6in John 12:40 , vs. in Matt 13:14–15; Acts 28:25–27; Mark 4:12 ; Luke 8:10). But contrast Menken, «Quotation,» who thinks that John " s quotation does reflect a Septuagintal form. 3870 See Freed, Quotations. Schuchard, Scripture, 1–15, however, argues that John " s translation of Isa 40here comes from the old Greek (roughly, the LXX). 3871 See the brief discussion in the introduction, ch. 1, pp. 40–42; Smith, Among Gospeh, 195–241. 3872 E.g., Robinson, Studies, 13. 3873 1QS 8.13–14; cf. 4Q176 1–2 1.4–9; cf. also Brownlee, «Comparison,» 71; Brown, «Scrolls,» 4. They applied it especially to their knowledge of the law (1QS 8.15–16). 3874 1QS 8.13–14; 9.19–20; Scobie, «John,» 68. Even with crowds visiting, however, the wilderness remained a place of social isolation (cf. the Stoic claim in Cicero Fin. 3.20.65). 3875 Bruce, «Qumrân,» 177. Yet the Qumran sect could also take «wilderness» figuratively, and clearly understood the promise of a new exodus in the biblical prophets; cf. 1QM 1.2–3 and comments in Yadin, War Scroll, 257. 3876 Snodgrass, «Streams.» 3877 Cf., e.g., Mauser, Wilderness, 55–60. Mark " s explicit mention of the Jordan (1:4) reinforces the image of the new exodus for his readers (Kingsbury, Christology, 59; Rhoads and Michie, Mark, 65; Kee, Community, 88). 3878 Theissen, Sociology, 48–50, lists especially Essenes and Zealots; cf. also Pesiq. Rab. 15:14/15 (probably third-century tradition). 3879 Josephus Ant. 20.189; War 2.259,261–262 (some of these «false prophets» may have also ventured messianic claims, which we would expect Josephus to suppress rather than recount). 3880 Cf. Num. Rab. 11:2; Song Rab. |
| 5714 See Burridge, Gospel, 228. Van der Waal, «Gospel,» 35, argues that the transposition also negates the sequence of feasts in the story world to which 7alludes. 5715 Smith, Composition, 130; Beasley-Murray, John, xliii. 5716 E.g., Judg 1:9; 16:4 ; 2Sam 3:28; 8:1; 10:1; 13:1; 15:1; 21:18; 1 Chr 20:4; 2 Chr 20:1; Tob 11:1; Let. Aris. 179; Xenophon Anab. 6.4.12; cf. 1 En. 89:30; Josephus Life 427; see more fully the comment on John 5:1 . 5717 For a fuller exploration of the pattern, cf. Lee, Narratives, 12–13. 5718 The parallels with Marks story of the paralytic, based on the use of κραβαττς in both ( Mark 2:4, 9, 11–12 ; John 5:8–11 ), are inadequate to suggest a common source (Nunn, Authorship, 18; Schnackenburg, John, 2:96; cf. Mark 6:55 ; Acts 5:15; 9:33). The Markan term can denote «a «poor man " s bed»» (Horsley, Documents, 2:15), which may be why Matthew and Luke change it (Thiselton, «Semantics,» 93)–and why the same term would fit this story, which would be consistent with Mark on Jesus» healing methods. 5719 So Meier, Marginal Jew, 2:681, adding that John «has to " tack on» the motifs of Sabbath and sin (5:9b, 14)» to unite the story with the discourse that follows. 5720 See Witherington, Christology, 66. 5721 John 3:22; 5:14; 6:1; 7:1; 19:38; 21:1 ; cf. 13:7; Rev 1:19; 4:1; 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. Elsewhere in the NT see esp. Luke (Luke 5:27; 10:1; 12:4; 17:8; 18:4; Acts 7:7; 13:20; 15:16; 18:1) but also Mark 16:8 ; Heb 4:8; 1Pet 1:11 ; cf. Mark 16:12 ; in the LXX, e.g., Gen 15:14; 23:19; 41:30 ; Exod 5:1; Num 8:22; 12:16 ; Esth 1:4; 3:1; 1 Esd 1:14; 5:1, 51; Tob 10:14; 1Macc 1:5; 11:54; 13:20; 14:24. 5722 Bowman, Gospel, 36–38, 99–159 (99–109, establishing the possibility, is better than 111–59, drawing parallels between Purim and John 5 ); Watkins, John, 111–12; this would fit between 4and 6(but only assuming a strict and unbroken chronology). 5723 Bruns, Art, 26; Rigato, «Quale»; cf. Brown, John, 1:225, who sees this as possible because of the discussion of Torah in John 5 . |
| 10520 Early tradition stresses Peter " s priority at least in resurrection appearances ( 1Cor 15:5 ; cf. Luke 24:34; John 21:7 ; Haenchen, John, 2:208; Dunn, Jesus and Spirit, 126), which Farmer and Kereszty, Peter and Paul, 46, regard as a pro-Petrine tradition. 10521 That Peter and John appear together early in the Acts narratives (Acts 1:13; 3:1–11; 4:13,19; 8:14), as well as in the Synoptics ( Mark 5:37; 9:2; 13:3; 14:33 ) and other early Christian tradition ( Gal 2:9 ), may support our hypothesis that the beloved disciple represents John son of Zebedee here (see introduction, ch. 3). 10522 Börse, «Glaube,» recognizes that Peter believes here when he sees Jesus, but thinks John «corrects» the Synoptic tradition of the disciples» unbelief (Luke 24:1–11). 10523 Barrett, John, 563, thinks ακολουθν may subordinate Peter to the beloved disciple, given the term " s Johannine significance (cf. 21:22). Swiftness of foot is a benefit in epic literature, albeit not always sufficient for survival ( 2Sam 2:18 ; Homer I1. 10.372–375; 16.186; 20.411–418). 10524 E.g., Plato Sophist 221D; Aristotle Rhet. 2.20.4, 1393b; Cicero Brutus 93.321–322; see more fully Anderson, Glossary, 110–11, 121; the comment on 13:23–24. Comparing different authors provided a way to locate their strongest and weakest points (Dionysius of Halicarnassus Letter to Gnaeus Pompeius 1–2), so one could offer the best examples (Letter to Gnaeus Pompeius 6); one might even compare a single writer " s best and worst speeches (Dionysius of Halicarnassus Thucyd. 35, end). 10525 E.g., Philostratus Hrk. 27.1–13; cf. Xenophon Eph. 1.1. These did not necessarily denigrate the other (see, e.g., Menander Rhetor 2.10, 417.10–11 [citing Homer 17. 22.158]; Philostratus Hrk. 13.3–4). Running for a good reason could be praiseworthy; e.g., running to hear Torah does not desecrate even the Sabbatb (b. Ber. 6b), and one might run to greet a king (b. Ber. 58a) or to greet a loved one presumed possibly lost (Livy 4.40.3; Appian R.H. 2.5.3; Tob 11:9–10; Luke 15:20; other examples in Hock, «Novel,» 140) or because otherwise impelled by sudden news of a loved one (Apol1. Κ. Tyre 25). On physical prowess, see comments on 21:7,11. |
| Portas ergo reserari iussit.» 11. 11–16 cf Faber: «Ingressi autem hostes recta urbem pertransierunt, nihil hostiliter molientes, imo quasi neminem oppidanorum videntes. Sur. torn. 4.» Смирение 4 . Taken from Faber, Dominica 10 Post Pentecosten, No. 4 «De variis orandi ritibus», sect. 5 «Cur prostrato corpore oremus»: «Si enim Leo, generosum animal, prostratis parcit, speramus etiam Deum nobis reconciliandum, cum prostrati ipsum oramus, ut qui iam non pugnare volumus. sed gratiam imploramus.» Published in I.P. Eremin, «Poêtieskij stil» Simeona Polockogo,» TODRL, VI (1948), p. 131. Смирение 5 . Taken from Faber, ibid., sect. 6 «Cur inclinemus caput»: «Inclinamus caput, et incurvamus corpus, oculosque in terram demittimus, uti Publicanus in hodierno Evangelio [viz. Luke 18.9–14], aliique... Rem terrenam [inquit Caesarius Episcopus Arelat. ho. 30.] ab homine terreno quaerimus, et prope usque ad terram nos humiliter inclinam us: et a Deo rem issionem peccatorum et aetemam requiem inquirentes, ne capita nostra inclinare dignamur. " ’ Смирение 6 . Taken from Faber, ibid., No. 9 «Documenta [on the Gospel for the day, viz. Luke 18. 9–14]», sect. 1 «A Christo disce:... 3. primos saepe fieri Ultimos et contra»: «Bonus initio fuit Pharisaeus, cum bona opera fecit, sed quando ea per superbiam collutulavit, malus effectus est. Vicissim malus initio fuit Publicanus. cum mala patravit, sed quando ea per poenitentiam et humilitatem delevit, bonus tandem evasit. Recte ergo Optatus Milevit. 1. 2. adversus Donatistas ait: Meliora sunt peccata cum humilitate, quam innocentia cum superbia.» Смирение 7 . Taken from Faber, Dominica 4 Post Pentecosten, No. 10 «Mysteria [on the Gospel for the day, viz. Luke 5 .1–11]», sect. 6 «Cur ait Petrus: Exi ame Domine». 11. 1–10 cf Faber: «Quare Petrus ait: Exi a me, Domine? Respondetur, id dixisse ex humilitate, considerata Christi Domini potentia et magnitudine, sui ipsius vero vilitate et indignitate; se enim utpote peccatorem et vilem homuncionem indignum reputabat, qui Christum in navi sua haberet, tarn sibi praesentem... Nam hoc ipso, quo te humilias et indignum iudicas tanta Christi familiaritate, dignus ea efficeris, et Christus se ad te libentius demittit, qui non modo non exiit a Petro, id postulante, sed potius eum bono animo esse iussit, et socium sibi individuum assumpsit.» 11. 11–12 cf Faber: «B. Virgo nominabat se ancillam Domini, et Dominus earn elegit in matrem.» 11. 13–16 cf Faber: «Ioannes Baptista indignum se dicebat, qui solveret ei corrigiam calceamentorum; et Dominus elegit eum in suum Baptistam.» II. 17–20 cf Faber: «Indignum se reputabat publicanus, qui in penitiora templi intraret et oculos ad caelum attolleret, et Dominus praetulit eum Pharisaeo.» The reference in 11. 21–4 to the centurion (cf Matt. 8.8) appears to be Simeon " s own addition. |
| Barnard, «Matt. Ill» Barnard, L. W. «Matt. III.ll/Luke III. 16.» JTS NS 8 (1957): 107. Barnard, «Study» Barnard, L. W. «Justin Martyr in Recent Study.» SJT22 (1969): 152–64. Barnett, «Feeding» Barnett, Paul W. «The Feeding of the Multitude in Mark 6 / John 6 .» Pages 273–93 in The Miracles of Jesus. Edited by David Wenham and Craig Blomberg. Vo1. 6 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1986. Barnett, «Parallelism» Barnett, Pau1. «Polemical Parallelism: Some Further Reflections on the Apocalypse.» JSNT 35 (1989): 111–20. Barnett, «Prophets» Barnett, Paul W. «The Jewish Sign Prophets–A.D. 40–70–Their Intentions and Origin.» NTS 27 (1980–1981): 679–97. Barnett, Reliable Barnett, Pau1. Is the New Testament Reliable? A Look at the Historical Evidence. Downers Grove, 111.: InterVarsity, 1986. Baron, «Progression» Baron, M. «La progression des confessions de foi dans les dialogues de saint Jean.» Bible et vie chrétienne 82 (1968): 32–44. Barosse, «Days» Barosse, Thomas. «The Seven Days of the New Creation in St. John " s Gospe1.» CBQ 21 (1959): 507–16. Barr and Wentling, «Conventions» Barr, David L., and Judith L. Wentling. «The Conventions of Classical Biography and the Genre of Luke-Acts: A Preliminary Study.» Pages 63–88 in Luke-Acts: New Perspectives from the Society of Biblical Literature Seminar. Edited by Charles H. Talbert. New York: Crossroad, 1984. Barrett, Acts Barrett, C. K. A Critical and Exegetical Commentary on the Acts of the Apostles. 2 vols. Edinburgh: T&T Clark, 1994–1998. Barrett, Adam Barrett, C. K. From First Adam to Last. New York: Scribner, 1962. Barrett, «Anecdotes» Barrett, D. S. « " One-Up» Anecdotes in Jewish Literature of the Hellenistic-Roman Era.» Prudentia 13 (1981): 119–126. Barrett, Background Barrett, C. K. The New Testament Background: Selected Documents. New York: Harper & Row, 1961; London: SPCK, 1956. Barrett, Essays Barrett, C. K. Essays on John. Philadelphia: Westminster, 1982. |
| How historically likely is the crowd " s desire to make Jesus king, which the Synoptics do not report? Against its likelihood, one must consider that, if crowds did attach political connotations to Jesus» miracle in the wilderness, word might have eventually reached Antipas, who would have then viewed Jesus as a political threat. 6035 Yet in the whole context of Jesus» ministry, it is unlikely that he escaped political speculation in any case. Self-proclaimed prophets were ideal candidates for leaders of revolts in the pagan world, 6036 especially if they could claim to work miracles. 6037 Further, in first-century Palestine, wilderness prophets who promised signs like Moses usually gained large fallowings that lent themselves to political interpretations (Josephus War 2.261–263; Ant. 20.169–171 ); 6038 it is thus likely that at least some among the crowds understood Jesus in potentially political terms. Perhaps Jesus defused the crowd " s political aspirations by dispersing them quickly (6:15); perhaps Antipas was not fully aware (the reports that reached him seem to have focused on Jesus» miracles–Luke 23:8) or his enmity ( Mark 6:14–16 ; Luke 13:31–32) was not seriously enough aroused to take quick action. Titular acclamations after miracles were common in the Greco-Roman world, and not only in the NT. 6039 John certainly has reasons (such as the emperor cult) in his own milieu to emphasize 6:14–15, but the desire to make Jesus king fits what we know of Jesus» milieu. 6040 Writing closer to the time of the Judean-Roman war, Matthew and Luke, following Mark, may not have wished to emphasize how easily Jesus could have been misinterpreted by those with revolutionary sentiments. Jesus» knowledge of the crowd " s intentions (6:15) fits the Jesus tradition ( Mark 2:8 ), but also fits John " s picture of Jesus knowing the human heart (e.g., 2:25; 6:61). He was a prophet and coming one (6:14), a king (6:15; cf. 1:49; coming king in 12:13); but he was not the sort they expected, nor could he receive his kingship from merely human acclamation or support (18:36). Both those who wished to make him a king by «force» and those who forcibly arrested him on the charge of kingship (18:12, 33) misunderstood, failing to recognize that his kingdom was not «of this world» (18:36). He would be king only by continuing to be prophet–continuing to proclaim the truth (18:37), and ultimately by being lifted up on a cross (19:3, 12,14–19). |
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