By Peder Borgen
To Paul the traditions from and approximately Jesus had authority just like that of the Scriptures: a logion or tale served as textual content for paraphrastic expositions. Such expositions also are visible in John's Gospel. - it really is inadequate to debate 'John and the Synoptics'. a greater scope is 'John inside of early gospel traditions'.- Paul and Philo retain a cosmic realizing of Jesus and the Jewish humans, respectively. Correspondingly, Jesus is noticeable in cosmological viewpoint in John's Prologue. Philo illuminates the function of God's trademarks relative to construction and revelation. - Archaeology testifies to the reliability of John's topographical references. either John and Philo can mix theological and ideological gildings with particular geographical references, old occasions and spiritual feasts. The learn has introduced in fabric and views which enhance the view that the Gospel of John used to be self sustaining of the opposite 3 written gospels.
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Additional resources for The Gospel of John: More Light from Philo, Paul and Archaeology: The Scriptures, Tradition, Exposition, Settings, Meaning
This point has been challenged by Johannine scholars such as J. Painter (Painter 1997, 80) and M. M. J. Menken (Menken 1997, 198–99). The comment made by Menken is to the point: “Borgen, Bread from Heaven, pp. n. 61). 22 chapter one I agree with Menken’s understanding. The “Jews” were people who knew Jesus’ human family. Therefore, they questioned his claim to be the Son of God and the bread that came down from heaven. In a pointed way this tension is present in the trial, verdict, and execution of Jesus: The claim is that a criminal, publicly crucified, is the heavenly Son of God, the Father.
The discussion in this chapter will be limited mainly to the article of G. Richter, although in the final section on pure and applied exegesis, the viewpoints of other scholars will be brought into the discussion. Richter’s main issue is the question whether John 6:51b–58 is an interpolation or not, with several of his viewpoints also of interest for a discussion of homiletic style. Richter accepts my analysis to a large extent: He 30 chapter two approves of the observation that a paraphrasing and systematic exposition of an Old Testament text is found in Leg.
The reason is that Richter attributes viewpoints which are not found in my book. I have stated the exact opposite of what he attributes to me. In discussing the contrast drawn by some scholars between midrashic style and terminology and the Greek style of diatribe, I give reasons for not making such a contrast and continue: “This contrast is also weakened by some studies which demonstrate close points of agreements between the Greek and rabbinic style and method of exegesis. Therefore, it is possible to analyse Greek elements both in the Palestinian midrash and in Philo.
The Gospel of John: More Light from Philo, Paul and Archaeology: The Scriptures, Tradition, Exposition, Settings, Meaning by Peder Borgen