| It is in 6that Jesus explains the nature of his metaphors, explicitly defining the character of «the words I spoke to you.» Others consistently misinterpret Jesus» figurative pronouncements literally (3:4; 6:52; 11:12). It is not the literal flesh (cf. 6:51) that brings life, but the Spirit, 6258 a point also underlined in 3:6. 6259 The Spirit thus joins the Father and Son (5:21; cf. Rom 4:17 ; 1Cor 15:22 ) in giving life (6:63; cf. Rom 8:11 ; 2Cor 3:6 ; 1Pet 3:18 ; perhaps 1Cor 15:45 ). 6260 One may also note that flesh cannot comprehend divine truth adequately (cf. 3:12); elsewhere in the Jesus tradition as well, this comprehension requires a revelation from the Father (Matt 16:17; cf. ll:25–27/Luke 10:21–22). A merely human, «fleshly» perspective on Jesus and his words is inadequate ( 2Cor 5:16 ). 6261 Thus disciples must imbibe his Spirit, not his literal flesh (cf. 20:22); his life is present also in his words (6:68; cf. 15:7). In John, the «flesh» includes the best of human religion (see comment on 3:6), which, as here, profits nothing (φελε οδν; cf. 12:19). (Philosophers used «profit» as a moral criterion, 6262 though this provides merely a specialized example of the more general use.) Only religion birthed from the Spirit of God himself proves adequate for true worshipers (4:23–24). Jesus» words are from the Father (3:34; 12:47–50; 14:10; 17:8), like those of Moses (5:47), and only those taught by the Father would embrace them (6:45; 8:47). It is Jesus» message, his «words,» rather than his literal flesh, that communicates the life he has been promising through the heavenly bread (6:27, 33, 35, 40, 47–48, 51, 53–54, 57); it is those who «come» and «believe» whose hunger and thirst will be quenched (6:35; 7:37–38). They «stumbled» (6:61) and could not understand (6:60) because they did not believe (6:64), hence proved to be not from those the Father gave to Jesus (6:65; see comment on 6:37). Their unbelief or apostasy as uncommitted, unpersevering seekers of Jesus» gifts was of a piece with Judas " s apostasy (6:64), on which see comment on 6:71. (The designation of Judas as «the one who would betray him» appears to be antonomasia, a familiar form of periphrasis.) 6263 That Judas could therefore typify unfaithful professors of Christ suggests the distaste John holds for such persons, people undoubtedly known to John " s audience; ( 1 John 2:18–26). Their very failure to believe confirmed Jesus» warning that only those whom the Father drew would come to him (6:44,65). While this claim would not have qualified as an argument among ancient rhetoricians much better than it would today, 6264 the Johannine Jesus intends it not as an argument but as a warning in obscure language, the sort of riddles found among Mediterranean sages and assumed among sectarian interpreters like those at Qumran, intelligible only to those already inside the circle of understanding. 6265 2. Stumbling or Persevering (6:66–71 ) |
| Скакание 2 . Taken from Faber, Dominica 7 Post Pentecosten, No. 1 «Triplex arbor mala, Peccatum, Concupiscentia, Voluptas: earum dem fructus», sect. 3 «Voluptas:... 2. effoem inatum reddit». II. 1–2 cf Faber: «Eadem Sybaritas Italiae populos perdidit [voluptas]. Tam hi luxui et voluptati addicti erant, ut convivia celebraturi, anno prius per foem inas sum ptuosissim e vestitas invitarent, artes quae sono constabant, e civitate eiicerent, ne qua ratione interpellaretur quies Athen, lib. II. cap. 6 .» II. 3–12 cf Faber: «Eli igitur cum docuissent equos suos ad tibiam saltare tempore convivii, hoc intelligentes Crotoniatae bellum ipsis intulerunt et tubam quidem canentem classicum non sumpserunt, sed tibias, et tibicines, qui commisso praelio cantilenam canerent saltatoriam. Hanc audientes equi Sybaritarum, memores dom esticae disciplinae excusserunt équités, et exultantes ас saltantes perturbarunt ordinem, itaque victoriam hostibus dederunt Diod. lib. 12. Aelian. lib. 16. cap. 23. Plin. lib. 8. cap. 42.» Published in Panenko and PLDR. Скакание 3 . Taken from Faber, Dominica 2 Post Pentecosten, No. 9 «Documenta [on the Gospel for the day, viz. Luke 14.16–24]», sect. 7 «Discunt christiani acquiescere Dei vocationibus et mandatis». II. 1–14 cf Faber: «Huic addamus e novae legis tempore historiam alioqui notissimam de contumaci quorumdam irreverentia erga S. Missam, quam scribit Crantzius in Saxonia I. 4. c. 3. Nauclerus et alii. Choreas aliqui ducebant in Colbeke villa Halberstadensi nim is insolenter ipsa Dominicae Nativitatis nocte, et quod culpas valde auget, etiam in ipsius Ecclesiae coemeterio S. Mauri. Erant autem, qui id agerent, ebrii omnes. tum viri, tum foeminae, quamobrem inconcinnis clamoribus divinum officium interturbant.» II. 15–26 cf Faber: «Rogati a Sacerdote, ut abstinerent, cum non parerent, ille velut quadam pia indignatione commotus dixit: Quando mecum divina religio contemnitur, sit vobis circuitio, choreaque ilia annalis.» II. 27–40 cf Faber: «Adeo ilia sententia Deo probari visa est, ut ii in chorea semper peseveraverint absque cibo dies ac noctes sine ulla quiete, adeo ut quidam sancti viri etiam pro illis diu rogarint, at illi nihilom inus annum integrum perseveraverunt.» II. 41–8 cf Faber: «Ac cum quidam sororem suam ex eo circulo ablaturus accessisset, potius brachium evulsit.» II. 49–54 cf Faber: «Duravit autem adeo is motus, ut alta terrae vestigia impresserint. Anno demum evoluto quievere, maior pars spiritum exhalavit; pauci, qui superfuerunt, recreati insigni se poenitentia macerarunt, accidereque haec, Imperatore Henrico. Refert Maiol. tom. 1. Canic.» Published in Anthony H ippisley. The Poetic Style of Simeon Polotsky, Birmingham, 1985, pp. 78–9. |
| Cranfield, «Romans 1.18» Cranfield, C. Ε. B. «Romans 1.18.» S/T21 (1968): 330–35. Cribbs, «Agreements» Cribbs, F. Lamar. «The Agreements That Exist between John and Acts.» Pages 40–61 in Perspectives on Luke-Acts. Edited by Charles H. Talbert. Danville, Va.: Association of Baptist Professors of Religion; Edinburgh: T&T Clark, 1978. Cribbs, «Reassessment» Cribbs, F. Lamar. «A Reassessment of the Date of Origin and the Destination of the Gospel of John.» JBL 89 (1970): 38–55. Crocker, «Bethsaida» Crocker, P. T. «Where Is Bethsaida?» Buried History 25, no. 3 (1989): 78–81. Crocker, «Priests» Crocker, P. T. «Corrupt Priests–a Common Phenomenon.» Buried History 26 (1990): 36–43. Crocker, «Sepphoris» Crocker, P. T. «Sepphoris: Past History and Present Discoveries.» Buried History 23, no. 4 (1987): 64–76. Cross, «Genres» Cross, Anthony R. «Genres of the New Testament.» Pages 402–11 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Cross, Library Cross, Frank Moore. The Ancient Library of Qumran and Modern Biblical Studies. Rev. ed. Garden City, N.Y.: Doubleday, 1961. Repr.,Grand Rapids: Baker, 1980. Cross, Myth Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973. Crossan, «Anti-Semitism» Crossan, Dominic M. «Anti-Semitism and the Gospe1.» Theological Studies26 (1965): 189–214. Crossan, «Cynic» Crossan, John Dominic. «Open Healing and Open Eating: Jesus as a Jewish Cynic.» Biblical Research 36 (1991): 6–18. Crossan, Jesus Crossan, John Dominic. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. San Francisco: Harper, 1991. Crossan, «Tomb» Crossan, John Dominic. «Empty Tomb and Absent Lord ( Mark 16:1–8 ).» Pages 135–52 in The Passion in Mark: Studies in Mark 14–16 . Edited by Werner H. Kelber. Philadelphia: Fortress, 1976. Crown, «Schism» Crown, Alan D. «Redating the Schism between the Judaeans and the Samaritans.» JQR 82 (1991–1992): 17–50. |
| Charlier, «Notion» Charlier, Jean-Pierre. «La notion de signe (semeion) dans le IVe évangile.» Revue des sciences philosophiques et théologiques 43 (1959): 434–48. Charnov, «Shavuot» Charnov, Bruce H. «Shavuot, »Matan Torah,» and the Triennial Cycle.» Judaism 23 (1974): 332–36. Chennattu, «Women in Mission» Chennattu, Rekha. «Women in the Mission of the Church: An Interpretation of John 4 .» Vidyajyoti 65 (10, 2001): 760–73. Chernick, «Application» Chernick, Michae1. «Internal Restraints on Gezerah Shawah " s Application.» JQR 80 (1989–1990): 253–82. Chernick, «Responses» Chernick, Michae1. «Some Talmudic Responses to Christianity, Third and Fourth Centuries.» Journal of Ecumenical Studies 17 (1980): 393–406. Chernus, «Individual» Chernus, Ira. «Individual and Community in the Redaction of the Hekhalot Literature.» HUCA 52 (1981): 253–74. Chernus, «Visions» Chernus, Ira. «Visions of God in Merkabah Mysticism.» JSJ 13 (1982): 123–46. Cheung, «Women» Cheung, L. «Women in the Gospel of John.» (In Chinese.) CGST Journal 18 (1995): 89–124. Chevallier, L " Esprit Chevallier, Max-Alain. L " Esprit et le Messie dans le bas-judaïsme et le Nouveau Testament. Études d " histoire et de philosophie religieuses 49. Paris: Presses Universitaires de France, 1958. Chevallier, «Filioque» Chevallier, Max-Alain. «L " évangile de Jean et le «filioque.»» RevScRel 57 (1983): 93–111. Chevallier, «Pentecôtes» Chevallier, Max-Alain. ««Pentecôtes» lucaniennes et »Pentecôtes» johan-niques.» Recherches de science religieuse 69 (April 1981): 301–13. Chevallier, «Pierre» Chevallier, Max-Alain. « " Tu es Pierre, tu es le nouvel Abraham» ( Mt 16 /18).» Études théologiques et religieuses 57 (1982): 375–87. Chevallier, Souffle Chevallier, Max-Alain. Souffle de Dieu: Le Saint-Esprit dans le Nouveau Testament. Vo1. 1: Ancien Testament, hellénisme et judaïsme, la tradition synoptique, l " oeuvre de Luc. Le point théologique 26. Paris: Éditions Beauchesne, 1978. Chilton, «Announcement» Chilton, Bruce. «Announcement in Nazara: An Analysis of Luke 4:16–21.» Pages 147–172 in Studies of History and Tradition in the Four Gospels. Vo1. 2 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: ISOT Press, 1981. |
| 11 Cf. Gregory of Nyssa, On human creation 17, 22 (PG 44:189AB, 205A). 12 Reading timiotata, not atimiotata. See Hausherr (1952), 169n. 13 Denys the Areopagite, Divine Names 13.2 (980A). DIFFICULTY 71 1 Last lines of Gerard Manley Hopkins’ sonnet, ‘As kingfishers catch fire’. 2 From the poems of St Gregory of Nazianzus, To the Virgins 2 (PG 37: 624). There is a critical text neither of Maximus nor of Gregory’s poems: I have translated what seems to me the most plausible reading. 3 ‘Prudence’: phronesis, which I have usually translated ‘sagacity’, but here the opposition with play suggests prudence (the usual Latin translation of phronesis being prudentia). 4 Maximus here is using the technical language of apophatic and cataphatic theology, first found among Christians in Denys the Areopagite: ‘negation’ translates apophasis and ‘affirmation’ kataphasis. 5 Maximus underlines here and several times later the conjectural quality of his reflections here (the word he uses is stochastikos). 6 See the previous note. 7 By which Maximus seems to mean what was from the beginning and what will be at the end. 8 This is the subject of the lines in Gregory’s poem that immediately precede those discussed in this Difficulty. 9 See Luke 16.26. 10 Gregory Nazianzen, Sermon 41.12 [on Holy Pentecost] (PG 36:445). 11 Denys the Areopagite, Divine Names 4.12 (712AB). Note that Maximus interprets this passage of the Incarnation. In a recent book, Catherine Osborne has argued–correctly it seems to me–that this is a misinterpretation of the Areopagite (Osborne 1994 , 195–200). It is interesting that such a Christological interpretation is found so early. 12 ‘Play’, then, seems to take the place in the Evagrian scheme of ascetic struggle, leading, as it does, to natural contemplation, and finally to theology. 13 Gregory Nazianzen, Sermon 7.19 [on the death of his brother Caesarius] (PG 35:777). DIFFICULTY 1 1 Gregory Nazianzen, Sermon 29.2 (PG 36.76). Also commented on in Amb. 23 (1257C-1261C), and alluded to in Amb. 10.43, above. |
| 9165 While this discourse probably does date from the circles that produced 1 John, the π» ρχς is of itself inadequate to suggest the connection (pace the suggestion in Berg, «Pneumatology,» 171 n. 26). 9166 «Stumbling» refers to apostasy (see comment on 6:61). It is most frequent in Matthew and Mark but rare in Luke and John (probably not because of his Judean focus, as Swete, Discourse, 109, thinks). 9167 Apart from the conflict implied in 15:26–27, it appears to fit its context loosely; see comments above on the Paraclete sayings fitting their context. 9172 Philo Spec. Laws 1.54–55 (the interpretation is debatable); t. Sank. 11(although R. Eleazar ben Zadok " s view was a minority position; see m. Sanh. 8:7); 3Macc 7. 9174 Amoraic traditions speak of executing Jesus» disciples (e.g., b. Sanh. 43a, in Herford, Christianity, 90–95), but this may reflect rabbinic wish rather than fact. Martyn, Theology, 80–81, suggests that Ben Stada, said to be executed in rabbinic literature, was a Jewish-Christian rabbi rather than Jesus; but his evidence does not seem compelling. 9178 See, e.g., the discussion in Setzer, Responses, 172, including Justin " s claim that other peoples carried out the synagogue curses (Dia1. 96.2). 9179 See ÓNeal, «Delation»; corrupt leaders cultivated abuse of informers (e.g., Herodian 7.3.2; 7.6.4). 9180 Pliny Ep. 10.96–97; cf. Hemer, Letters, 67. Johnson, " Delatorum» suspects political reasons for the accusations, rooted in intraurban factionalism and city rivalries. 9181 Setzer, Responses, 114, doubts the specific claims of Mart. Po1. 17.2; 18.1. But such claims at the least reflect some early Christians» expectations concerning some leaders in the synagogue community. 9184 On the heavenly court, see, e.g., Keener, «Court»; it became dominant in Amoraic texts ( " Abot R. Nat. 32A; b. c Abod. Zar. 36a; B. Mesi c a 75a; 85b; 86a; Git. 68a; Mat 13b; Pesah. 53b; Sabb. 129b; p. Sanh. 1:1, §4; 11:5, §1; Gen. Rab. 49:2; 64:4; Exod. Rab. 12:4; 30:18; Lev. Rab. 11:8; 24:2; 29:1, 4; Num. Rab.3:4; 18:4; 19:3; Ruth Rab. 4:3,5; Ecc1. Rab. 1:11, §1; 2:12, §1; 5:11, §5; Song Rab. 3:11, §2; Pesiq. Rab Kah. 23:4; 24:11; Pesiq. Rab. 15:19). |
| 6949 In the Scrolls, overseers should be between thirty and fifty (CD 14.8–9); Buchanan, «Age,» cites also lQSa 1.13–21. This was the age range for temple service ( Num 4:35 ; cf. 8:24; t. Šeqa1. 3:26); thirty (Luke 3:23) held wider precedent as a transition age ( Gen 41:46 ; 2Sam 5:4 ; Gaius Inst. 1.20); forty was the minimum for a chorgos so that he could be trusted not to corrupt children (Aeschines Timarchus 11–12). 6950 Or at least surprise (Philostratus Hrk. 21.6). 6951 On controversia, see Black, «Oration at Olivet,» 88 (Quintilian 9.2.65–95). 6952 E.g., T. Job 27:2/3 (of Satan); an angelic annunciation in Tob 12:15; T. Ab. 16:11; 17:5A; 13(Death). 6953 E.g., Τ Job 29:4; 31:6/7. 6954 See Painter, John, 37–38; cf. Rabiej, «Jestem»; Probst, «Jésus»; Gwynne, «Invisible Father»; Okorie, «Self-Revelation.» 6955 «I am» appears predicatively in divine (Rev 1:8; 21:6) and equivalent christological (1:17; 2:23; 22:16) speech in Revelation, but never absolutely (Hill, Prophecy, 81). 6956 E.g., Nicholson, Death, 112–13. 6957 E.g., ibid., 112–13; Pancaro, Law, 60; Bell, I Am, 195–98. Some (e.g., Schnackenburg, John, 2:88) take this only as a claim that God utters himself through Jesus the eschatological revealer. 6958 Cf. Harner, I Am, 49–50, noting the use of the definite article in these predicate nominatives despite its relative rareness in Greek. 6959 See further Reinhartz, Word, 34–35. 6960 See most fully Bell, I Am, 27–32. 6961 E.g., Betz and Smith, «De Iside,» 45; Kysar, Maverick Gospel, 42. Some (e.g., Aune, Environment, 52) acknowledge Hermetic and gnostic parallels, but these may depend on Johns language. 6962 Horsley, Documents, 1:19–20, §2; Boring et a1., Commentary, 272–73; Kee, Origins, 62, comparing Isis with the figure of Wisdom; more extensively, Kee, «Isis.» 6963 CIJ 2:54, §802: γ εμι μγας èv ορανω καθμενος. 6964 Carson, John, 58 n. 1. 6965 See Aune, Prophecy, 41,65, and esp. 71. 6966 See in fuller detail Harner, I Am, 18–21 (also, e.g., Pesiq. Rab. 33:7–8); against a Hellenistic origin, see ibid., 26–30. Those who cite Hellenistic backgrounds usually also recognize the Jewish background (Kysar, Maverick Gospel, 43). |
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| 10201 Cf. the mourning women of Luke 23:27, who may have provided a merciful narcotic (b. Sanh. 43a; Stauffer, Jesus, 135; Blinzler, Trial, 252–53). Some used pennyroyal or mint stored in vinegar to revive those who had fainted (Pliny Nat. 20.54.152); but these were probably not available. People could also use wine to deaden pain ( Prov 31:6–7 ; Tibullus 1.2.1–4; 1.7.39–42; Ovid Her. 14.42; Silius Italicus 13.273–275). 10206 Some (e.g., van der Waal, «Gospel,» 39) apply it more generally to Israel " s rejection of Jesus (1:11), but the Jewish identity of the torturer is not clear here, nor is this act the Gospel " s most decisive or climactic act of repudiation. 10209 «Javelin» appears in miniscule 476, probably accidentally; see Sanders, John, 409; Blinzler, Trial, 256 n. 38. Less probably, Schwarz, «Johannes 19.29,» suggests instead the misreading of the Aramaic «ëz as »êzôb, «switch» as «hyssop.» 10214 Clearly some Diaspora Jews applied the Passover to figurative or spiritual principles (Philo Sacrifices 63). Jewish people expected a new exodus (see comment on 1:23), which probably implied a new Passover of some sort (later, Exod. Rab. 19:6; Pesiq. Rab. 52:8). 10215 The contrast is often observed, e.g., Goguel, Jesus, 172; Stendahl, Paul, 74; Brown, Death, 34. 10218 So Stauffer, Jesus, 141. Later midrash could view «finished» in Gen 2in terms of dedication (Exod 39:32). 10219 Given the multiple attestation that it was the day of preparation for the Sabbath, most commentators concur that lesus was crucified on a Friday (see Brown, Death, 1350–51). 10221 Malina and Rohrbaugh, John, 271, suggest that kings nodded approval (citing Hom. Hymn, Hymn to Aphrodite 222, where Zeus does this; we might add Zeus in Maximus of Tyre Or. 4.8; 41.2; Callimachus Hymns 3 [to Artemis], lines 39–40; Athena in Callimachus Hymn 5 [on Pallas " s Bath], lines 131–136). 10223 E.g., Ovid Metam. 10.43 (exhalata anima); Ps.-Callisthenes Alex. 1.14; T. Ab. 17A; L.A.E. 45(«gave up the spirit,» OTP2:286); 2 En. 70:16; cf. Jas 2:26. One also breathed out (e.g., Homer I1. 13.654, ποπνεωυ; Euripides Phoen. 1454, ξπνευσαν; Herac1. 566, κπνευσαι) onés life, or «breathed» (exanimatus est) onés last (Cornelius Nepos 15 [Epaminondas], 9.3). |
| 1316 Dualism can indeed be a gnostic trait, 1317 but it also occurs in earlier Hellenism, Zoroastrianism, and the ancient Near East. 1318 More importantly, it pervades Jewish thought, most clearly at Qumran, and ethical dualism is prominent in the Jewish wisdom tradition. 1319 (The Qumran scrolls share the same sort of ethical dualism that pervades the Fourth Gospel, except that the law is the dividing line of humanity for the Scrolls, whereas Jesus performs this function in the Gospe1.) 1320 Not only apocalyptic writing, where it is dominant, 1321 but even rabbinic haggadah 1322 employs the language of vertical dualism for moral dualism similar to John " s. In view of the moral dualism of the Scrolls and the vertical dualism of apocalyptic traditions, dualism can hardly be used as a certain indicator of Gnosticism. Such dualistic images naturally existed, sometimes in eschatological contexts, in Diaspora Christianity as in early Judaism (e.g., 2Cor 5:2 ; Gal 4:26 ; Jas 1:17; 3:17; Luke 1:78); the contrast is pervasive in Revelation (e.g., Rev 3:12; 5:13; 12:8–9), 1323 which we with many other scholars attribute to the Johannine community. The Gospel " s dualism, such as the contrast between «below» and «above,» the equivalent of «of this world» and «not of this world» (8:23), communicate a peculiarly Johannine message. In the language of twentieth-century theology, John " s God is «wholly other»; though he invades the world in Jesus Christ (3:17), the world is not like him (10:36), and those who are sanctified to be like him (17:17) are also not of the world (17:16–18). All people are born from and bear the nature of either God or the devil (1:13; 3:3–5; 8:44). John could adapt dualistic language widespread in his culture, but the use to which he puts it serves his critique of his opponents» religion: only religion born from the Spirit, deriving from God himself, can please God (3:5–6; 4:23–24; 6:63). 1324 Further, even if John were addressing docetic thought, this would not allow us to assume that he addresses what developed into second-century gnosticism. |
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