4 edition of Commentary on the fourth Gospel found in the catalog.
Commentary on the fourth Gospel
Beryl Chassereau Pogson
|Other titles||Bible. N.T. John.|
|Statement||by Beryl Pogson.|
|The Physical Object|
|Number of Pages||57|
Among many Christian scholars the view has evolved that there were multiple stages of development involving the disciples as well as the apostle; R. Lincoln among my top five. The Synoptic Gospels, however, are united in identifying John as a fisherman. Beck is thoroughly cognizant of historical-critical issues and literature, and should be consulted for the latter. It is not found in Mark and Luke, and when Pharisees and chief priests or Sadducees appear together in Acts, they are more often than not at odds with each other Acts ;
Johannine community[ edit ] While evidence regarding the author is slight, some scholars believe this gospel developed from a school or Johannine circle working at the end of the 1st century, possibly in Ephesus. In that case we may be very near the milieu of the Gospel of John. Only God does that: the world may hate God Jnbut God nevertheless loves the world--in spite of, perhaps because of, its sinfulness. Instead of the constantly repeated formula that an ancient writing is 'attested' as early as by let us say Irenaeus, Tertullian, or Clement of Alexandria, there will have to be substituted the much more modest statement that its existence not genuineness is attested only as late as by the writers named, and even this only if the quotations are undeniable or the title expressly mentioned. Turning now to the Fourth Gospel itself, the method of enquiry adopted by scientific research centres itself upon the question of this Gospel's historicity. Beasley-Murray, et al.
Those traditions, however much they may reflectrain their selection, arrangement, and editing or formulation--the interests of the early church, nevertheless enshrine the attitudes and emphases of Jesus. Brown, The Community of the Beloved Disciple, p. It is fair to say that in John the Jews stand over against Jesus and his disciples, who are distinguished from them. I see this as a strength.
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There is an obvious reason for this. The miracle-narratives in Jn. Later Rabbinic sources afford precious little evidence of its use in this way. Between those two "bookend" characters, we run into such well-known figures as Nicodemus, the Samaritan woman by the well, the man crippled for 38 years and the man born blind, none of whom has ever been mentioned before in any written Christian source and each of whom in all probability is nothing more than the literary creation of the author.
According to Robinson, this new information rendered the question of authorship a relative one. The addressees were Gentile Christians, but there is accurate knowledge and much reference to Palestine, which might be a reflection of early Gospel tradition.
This latter assertion of Irenaeus is called into serious question by many scholars. Only after having completed this paper did I become aware of the careful study and proposals put forward by N. If it were less critical about the historicity of certain events in John, I would have placed the commentary by Andrew T.
If "the world," and particularly their Jewish confreres, insisted upon rejecting God's revelation, the only satisfying explanation was the darkness of their origin and their destiny of sin and death.
These "disciples of the Lord" were dead and Papias did not think much of either what was stated about them in books, or what certain writers declared they said.
Outsiders, whether because they have not believed or because they have believed wrongly, are not necessarily to be loved.
But history and interpretation are always so inextricably bound together that one cannot be separated from the other. Smith advances his discussion into the life of discipleship.
Brown and is not simply directed against Jews in an undifferentiated way pp. Thus Nathanael can be called "truly an Israelite in whom there is no guile" and Jesus is hailed as "king of Israel"a title whose entirely positive connotations contrast with "king of the Jews," which has a negative and sarcastic ring on the lips of Romans e.
Mounceand J. In this sense, it was similar to the Hebrew concept of WisdomGod's companion and intimate helper in creation. Towards the center of the spectrum, Raymond Brown is more cautious than Cullmann and Vawter but more lenient than Bultmann and his school, identifying several passages as containing sacramental allusions and rating them according to his assessment of their degree of certainty.
But that such a poor answer as the one we are led to deduce from the general point of view of advanced criticism, will satisfy the question: "What think ye of Christ?
In none of the others do Jews or Judaism figure in the same way; in fact, even in a long section of the gospel chaps. The preponderance of the term in John and Acts is interesting and significant. However, modern scholars have argued that Eusebius made this conclusion based on a misinterpretation of a statement from Papias and a desire to invent a second John to be the author of Revelation.
After reviewing the radical differences of language and spheres of thought of the two documents under discussion, the Apocalypse and Fourth Gospel, Professor Schmiedel concludes: "The attempt even to carry the Gospel and the Apocalypse back to one and the same circle or one and the same school.
I see this as a strength.
While the Gospel of John does not teach that Christians should hate their enemies cf. It would perhaps be more accurate to say that the sources available to us do not permit us to say exactly what transpired to produce the tension between Johannine Christianity and Judaism that is evident in the Fourth Gospel.
Brown have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbsand was fully developed as a theme in Hellenistic Judaism by Philo Judaeus.
In all of this, therefore, we have no certain fact as to authorship from internal evidence. The author of John knows part of the tradition behind the Synoptic Gospels, but it is unlikely that he knew them as literary sources.
In this respect the Gospel of John affords primary testimony for the circumstances under which it was written as argued by many, esp. To date, the Pillar New Testament Commentaries have been consistently excellent. In that case, they have defected from proper Judaism, from what it should mean to be a Jew.Mar 02, · Preaching on John reminds me of the children's book A Fish Out of Water, (shmei/a in the Fourth Gospel) which is followed by dialogue and then commentary from Jesus that provides the theological framework through which to interpret the meaning of the sign.
When the discourse on the healing of the blind man is ignored in the. Commentaries on John. A list of the best commentaries on John ranked by scholars, journal reviews, and site users. You can find the best commentary on John for you using the tools on the right side%(20).
Book Description. Reading John concentrates on the literary and theological distinctives of the Fourth Gospel and the Johannine Epistles. New Testament scholar Charles Talbert's unique commentary considers the entire scope of these works attributed to John, their literary settings and particularities, and their continuing theological importance to the Christian story.
Recognizing the central importance of the Fourth Gospel in any series on the New Testament, Morris devoted more than ten years to preparing this volume.
Written with considerable acumen and a thorough knowledge of the previous scholarly work on the Johannine text, The Gospel according to John is one of the largest and most comprehensive commentaries ever to come out of the evangelical /5(5). Jesus as depicted in the Fourth Gospel is remarkably dissimilar to the Jesus found in the Synoptic Gospels.
In this book, Ben Witherington III places the Gospel of John within its proper literary, historical, social, and theological contexts, especially those dealing with the /5. 9 J. A. T.
Robinson, "The New Look on the Fourth Gospel," SE 1. () 10 Cf. R. Kysar, The Maverick Gospel (Atlanta: John Knox, )Following Fortna, Kysar thinks that the statement belonged to a signs source but becomes inadequate as a description of the whole book.