2 Samuel 13:1-22

The Rape of Tamar by Amnon

13:1 Some time passed. David's son Absalom had a beautiful sister whose name was Tamar; and David's son Amnon fell in love with her. 2 Amnon was so tormented that he made himself ill because of his sister Tamar, for she was a virgin and it seemed impossible to Amnon to do anything to her. 3 But Amnon had a friend whose name was Jonadab, the son of David's brother Shimeah; and Jonadab was a very crafty man. 4 He said to him, "O son of the king, why are you so haggard morning after morning? Will you not tell me?" Amnon said to him, "I love Tamar, my brother Absalom's sister." 5 Jonadab said to him, "Lie down on your bed, and pretend to be ill; and when your father comes to see you, say to him, 'Let my sister Tamar come and give me something to eat, and prepare the food in my sight, so that I may see it and eat it from her hand.' " 6 So Amnon lay down, and pretended to be ill; and when the king came to see him, Amnon said to the king, "Please let my sister Tamar come and make a couple of cakes in my sight, so that I may eat from her hand."

7 Then David sent home to Tamar, saying, "Go to your brother Amnon's house, and prepare food for him." 8 So Tamar went to her brother Amnon's house, where he was lying down. She took dough, kneaded it, made cakes in his sight, and baked the cakes. 9 Then she took the pan and set them out before him, but he refused to eat. Amnon said, "Send out everyone from me." So everyone went out from him. 10 Then Amnon said to Tamar, "Bring the food into the chamber, so that I may eat from your hand." So Tamar took the cakes she had made, and brought them into the chamber to Amnon her brother. 11 But when she brought them near him to eat, he took hold of her, and said to her, "Come, lie with me, my sister." 12 She answered him, "No, my brother, do not force me; for such a thing is not done in Israel; do not do anything so vile! 13 As for me, where could I carry my shame? And as for you, you would be as one of the scoundrels in Israel. Now therefore, I beg you, speak to the king; for he will not withhold me from you." 14 But he would not listen to her; and being stronger than she, he forced her and lay with her.

15 Then Amnon was seized with a very great loathing for her; indeed, his loathing was even greater than the lust he had felt for her. Amnon said to her, "Get out!" 16 But she said to him, "No, my brother; for this wrong in sending me away is greater than the other that you did to me." But he would not listen to her. 17 He called the young man who served him and said, "Put this woman out of my presence, and bolt the door after her." 18 (Now she was wearing a long robe with sleeves; for this is how the virgin daughters of the king were clothed in earlier times.) So his servant put her out, and bolted the door after her. 19 But Tamar put ashes on her head, and tore the long robe that she was wearing; she put her hand on her head, and went away, crying aloud as she went.

20 Her brother Absalom said to her, "Has Amnon your brother been with you? Be quiet for now, my sister; he is your brother; do not take this to heart." So Tamar remained, a desolate woman, in her brother Absalom's house. 21 When King David heard of all these things, he became very angry, but he would not punish his son Amnon, because he loved him, for he was his firstborn. 22 But Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had raped his sister Tamar. (2 Samuel 13:1-22, NRSV)

The following comments are repeated here from August 12, 2007 (Eleventh Sunday after Pentecost, references for the Sunday closest to August 10, Year One):

Rape is very bad under any circumstances. But in the case of Amnon’s rape of Tamar (2 Sam. 13:10-14)–which led to his “loathing” her (v. 15)–bad consequences accumulate through Absalom’s revenge murder of Amnon (vv. 28-29), and Absalom’s revolt against David (chaps. 15-18). According to Steven L. McKenzie, “In its current context, this and the following chapter [i.e., 2 Sam., chaps. 13, 14] reflect a measure-for-measure punishment of David. He appropriated Bathsheba and arranged for Uriah’s death, so rape and death are unleashed against his house” (NOAB, 3^rd ed., augmented, 2007, on 2 Sam. 13:1-39; cf. Shimon Bar-Efrat, The Jewish Study Bible, 2004, p. 640, on 2 Sam. 13:1-22).

The setting is “some time” after the events of chapter 12, for “some time passed,” says the narrator (2 Sam. 13:1a). McKenzie reminds us that “Amnon was David’s oldest son and the crown prince. The next oldest, Chileab, had apparently died (perhaps as a child), leaving Absalom as second in line of succession to the throne (cf. 3:2-3). We are told that “David’s son Absalom had a beautiful sister whose name was Tamar (rmATA, Tamar, 2 Sam. 13:1b), which, according to William L. Holladay, is the word for “date-palm, Phoenix dactylifera Ex. 15:27; Nu. 33:9; Lv. 23:40; Jl 1:32; Ps. 93:13; SS 7:8f.; Ne 8:15,” A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. rm!t!, tāmār I and II). In the Song of Solomon, the woman’s beauty is compared to the “palm tree” (rm!t!, tāmār, Song 7:8, 9). Whether Amnon viewed Tamar as a “palm tree” or not, he “fell in love [lust?] with her” (2 Sam. 13:1c), so much so that “tormented . . . he made himself ill because of his sister Tamar, for she was a virgin and it seemed impossible to Amnon to do anything to her” (v. 2). McKenzie says, she “may have been guarded” (op. cit., on v. 2). Bar-Efrat quotes Rashi, “Being a virgin, she was ‘chaste at home and did not go out’ ” (op. cit., on v. 2).

But where there is a will, they say–and in this case a very powerful will–there is a way, for “Amnon had a friend whose name was Jonadab, the son of David's brother Shimeah; and Jonadab was a very crafty man” (v. 3). Upon inquiry, Jonadab learns what makes Amnon “so haggard morning after morning,” when Amnon says, “I love Tamar, my brother Absalom’s sister” (v. 4). Amnon thus indicates that Tamar his half sister, and Absalom’s full sister (cf. P. Kyle McCarter Jr., HarperCollins Study Bible, rev. ed., 2006, on 2 Sam. 13:1), is the one he “loves.” Jonadab offers a plan. Absalom is to feign illness and request nursing attention from Tamar. “Lie down on your bed,” says Jonadab, “and pretend to be ill; and when your father comes to see you, say to him, ‘Let my sister Tamar come and give me something to eat, and prepare the food in my sight, so that I may see it and eat it from her hand’ ” (v. 5). Amnon follows Jonadab’s instruction (v. 6), and when he requests Tamar’s presence, David sends for her, saying, “Go to your brother Amnon’s house, and prepare food for him” (v. 7). She goes and prepares the food as directed (v. 8), and sets out the cakes before Amnon, but he refuses to eat, saying, rather, “Send out everyone from me,” which was done (v. 9). “Bring the food into the chamber,” says Amnon to Tamar, “so that I may eat from your hand” (v. 10a), which she does (v. 10b). But that provides Amnon with the opening he wants: “When she brought [the cakes] near him to eat, he took hold of her, and said to her, ‘Come, lie with me, my sister ’ ” (v. 11). “My sister,” says McKenzie, “not only reflects the kinship of Amnon to Tamar but is also a term of endearment and sexual desire in ancient love poetry (Song 4:9-10; 5:1).” (op. cit., on v. 11). But Tamar, unsuspecting to this point, is horrified. “No, my brother,” she insists, “do not force me; for such a thing is not done in Israel; do not do anything so vile!” (v. 12). The words, “Such a thing” says McKenzie, “may refer to incest or rape or both” (ibid., on v. 12). As Tamar continues, she describes the potential shame and suggests an alternative. “As for me, where could I carry my shame? And as for you, you would be as one of the scoundrels in Israel. Now therefore, I beg you, speak to the king; for he will not withhold me from you” (v. 13). She hopes “for her good,” says Bar-Efrat, “to arouse Amnon’s mercy and to deter him for his own good. Marrying one’s half-sister, though forbidden in Lev. 20:17, was apparently not impossible at the time (cf. Gen. 20:12). Tamar’s suggestion to speak to the king cannot merely be a strategem to buy time, because it must be plausible in order to serve its end” (op. cit., on 2 Sam. 13:13). “But,” says the narrator, “he would not listen to her; and being stronger than she, he forced her and lay with her” (v. 14). According to Hans Wilhelm Hertzberg, Amnon

reaches the desired goal, and even the touching request of the girl, which is as wise as it is warmly put, cannot prevent him from forcing her. Neither a consideration of the consequences for her and for himself (and here there is a clear reflection of what happens later) nor the possibility of asking for the girl in marriage has any effect. He does the ‘wanton folly’, folly which is not simply ‘stupidity’ but a culpable misdemeanour. (I & II Samuel, trans. J. S. Bowden, The Old Testament Library, 1964, pp. 323-324, on 2 Sam. 13:8-14)

Once the deed is done, Amnon’s attitude changes swiftly. He “was seized with a very great loathing for her; indeed, his loathing was even greater than the lust he had felt for her. Amnon said to her, ‘Get out! (yk9le% ym9Uq, qûmî lēchî’,” v. 15). “Get out, lit. ‘get up, go’ ” (quotes Bar-Efrat), “the exact reversal of Amnon’s earlier ‘come, lie’ (v. 11)” (op. cit., on v. 15). At that, Tamar, even more offended, says, “ ‘ No, my brother; for this wrong in sending me away is greater than the other that you did to me.’ But he would not listen to her” (v. 16). He persists. “He called the young man who served him and said, ‘Put this woman out of my presence, and bolt the door after her’ ” (v. 17). “Sending Tamar away,” says Bar-Efrat), “is even worse than the rape, because she will be desolate for life. According to Deut. 22:28-29 [and Ex. 22:16] and an ancient Assyrian law, the rapist must marry the raped woman (in order to secure her material and social position)” (ibid., on v. 16; cf. McKenzie, op. cit. on v. 16).

We are told parenthetically that “She was wearing a long robe with sleeves; for this is how the virgin daughters of the king were clothed in earlier times” (v. 18a). But when Amnon’s servant “put her out, and bolted the door after her” (v. 18b), she “put ashes on her head, and tore the long robe that she was wearing; she put her hand on her head, and went away, crying aloud as she went” (v. 19), “gestures [that] are all expressions of grief,” says Bar-Efrat. “The rending of the ornamented tunic [NJPS 1985, 1999, for NRSV ‘long robe’] signifies that she is no longer a virgin” (Bar-Efrat on v. 19).

Absalom, Tamar’s brother, senses what has happened, but offers feeble comfort. “Has Amnon your brother been with you? Be quiet for now, my sister; he is your brother; do not take this to heart” (v. 20a); but she “remained a desolate woman, in her brother Absalom's house” (v. 20b), “Desolate,” says McKenzie, “because she is unmarried” (op. cit., on v. 20). “What her brother says to her is little enough,” says Hertzberg. “But what else is he to say? It is no comfort to her that the matter is ‘kept in the family’. Her fate is sealed, as we are told in blunt words; here the word šōmēmā [hmAmewo] is particularly impressive; it properly means ‘desolate’, ‘laid waste’. She remains in her brother’s house, i.e. in the same place as before . . . a widow who has never been a wife” (op. cit., on vv. 18-20).

David, who presumably had the power and authority to punish Amnon, does nothing. “When King David heard of all these things,” says the narrator, “he became very angry, but he would not punish his son Amnon, because he loved him, for he was his firstborn” (v. 21). This inaction of the king may have fueled Absalom’s simmering anger. “But Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had raped his sister Tamar” (v. 22). Hertzberg discusses these reactions, which are “more important [than that of Tamar, apparently] to the narrator. Anger breaks out, but nothing is done; David’s love for his children (cf. later in ch. 19) has something unmanly about it. In Absalom there is a hate which he does not express, but which eats into him and is thus all the more dangerous” (op. cit., p. 324, on vv. 21-22). Hertzberg also observes that, “What David does not do Absalom will do, and that one great sin will draw further sin after it. Thus this closing remark sets the episode in a context about which we are soon to hear more” (ibid, pp. 324-5, on vv. 21-22).

Romans 15:1-13

Advice for the Strong to Respect the Weak

15:1 We who are strong ought to put up with the failings of the weak, and not to please ourselves. 2 Each of us must please our neighbor for the good purpose of building up the neighbor. 3 For Christ did not please himself; but, as it is written, "The insults of those who insult you have fallen on me." 4 For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. 5 May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, 6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

7 Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. 8 For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, 9 and in order that the Gentiles might glorify God for his mercy. As it is written,

"Therefore I will confess you among the Gentiles,

and sing praises to your name";

10 and again he says,

"Rejoice, O Gentiles, with his people";

11 and again,

"Praise the Lord, all you Gentiles,

and let all the peoples praise him";

12 and again Isaiah says,

"The root of Jesse shall come,

the one who rises to rule the Gentiles;

in him the Gentiles shall hope."

13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit. (Romans 15:1-13, NRSV)

On May 16, 2009 (Saturday in the week of the Fifth Sunday of Easter, Year One), comments were repeated from November 28, 2008 (Friday in the week of the Sunday closest to November 23, Year Two), when the reading was Romans 15:7-13, and comments were repeated with some editing and supplement from July 24, 2008 (Thursday in the week of the Sunday closest to July 20, Year Two), when the reading was Romans 15:1-13, and comments were repeated with editing and supplement from August 12, 2007 (the Sunday closest to August 10, Year One), when comments were repeated with minor editing and supplement from July 27, 2006 (Thursday in the week of the Sunday closest to July 20, Year Two). Although in some cases the reading was shorter (vv. 7-13), comments on the fuller context are included here:

Paul has been addressing issues which separate the Jewish Christians and Gentile Christians in the church at Rome. At the beginning of the book he presents a thesis—his abiding conviction—that the gospel “is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek [i.e. Gentile]” (Rom. 1:16). Recently it has been suggested that the more comprehensive theme of Romans is the universal significance of the gospel “implied by reference to elements of Jewish history and to Paul’s call to preach to gentiles [1:2-5], [which] is then in fact made thematic beginning with vv. 14-16” (Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson, Introducing the New Testament; Its Literature and Theology, 2001, p. 307). Chapter 14 calls for toleration of “the weak,” who “eat only vegetables” (14:2), not because the Jewish Christians were vegetarian on general principles, but because, as a minority in a Gentile world, they could not be sure that the meat was kosher. The principle of tolerance and mutual respect which he advocates in Romans 14 is similar to his instructions in 1 Corinthians 8 and 10, but the issue of meat offered to idols there differs from the issue in Romans. There is no need in Romans for such an admonition as is found in 1 Corinthians 10:21, “You cannot drink the cup of the Lord and the cup of demons.” But there is reference to observance of Jewish holy days (Rom. 14:5). “Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God” (v. 6). But the principle of not judging others in such matters transcends the issues Paul may have had in mind.

Again, in today’s reading, the strong are told “to put up with the failings of the weak, and not please ourselves” (Rom. 15:1). On the contrary, “Each of us must please our neighbor for the good purpose of building up the neighbor” (v. 2). In this way, we are to follow the example of Christ, who “did not please himself; but, as it is written, ‘The insults of those who insult you have fallen on me’ ” (v. 3, citing Ps. 69:9b). John S. Kselman calls the Psalm cited here “a prayer for deliverance from enemies” (NOAB, 3^rd ed., augmented, 2007, on Ps. 69). According to Neil Elliott, the line from the Psalm cited here “is read in terms of Christ’s humbling himself (Phil. 2:5-8; 2 Cor. 8:9)” (NOAB, 3^rd ed., augmented, 2007, on Rom. 15:3). Paul explains his use of the Hebrew Bible in Christian teaching. “For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope” (v. 4). Elliott compares two other Pauline texts to show how Paul applies the Hebrew Bible to his own situation (and ours) (ibid., on Rom. 15:4):

Now the words, ‘it was reckoned to him [citing Gen. 15:6]’ were written not for his sake alone, but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death four our trespasses and was raised for our justification. (Rom. 4:23-25, NRSV)

and

Or does he [Moses] not speak entirely for our sake? It was indeed written for our sake, for whoever plows should plow in hope and whoever threshes should thresh in hope of a share in the crop. (1 Cor. 9:10, NRSV, following the citation of Deut. 25:4 in 1 Cor. 9:9)

Paul’s prayer for harmony, “May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus” (Rom. 15:5), has in mind not merely peaceful coexistence, but two groups coming together, “so that together you may with one voice glorify the God and Father of our Lord Jesus Christ” (v. 6). This clearly refers to harmony of Jews and Gentiles coming together in Christian worship. Paul has instructed these groups not to judge one another, and now exhorts them to “welcome one another, therefore, just as Christ has welcomed you, for the glory of God” (v. 7). In support of this instruction, Paul reminds the Roman Christians of the salvation that is available to all. “For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy” (vv. 8, 9a). This point is repeated, cf. 11:30, and is supported again with a series of quotations from the Hebrew Bible: “and in order that the Gentiles might glorify God for his mercy. as it is written”:

“Therefore I will confess you among the Gentiles,

And sing praises to your name” (cited from Ps. 18:49; cf. 2 Sam. 22:50);

and again he says,

“Rejoice, O Gentiles, with his people” (cited from Deut. 32:43);

and again,

“Praise the Lord, all you Gentiles,

And let all the peoples praise him” (cited from Ps. 117:1);

and again Isaiah says,

“The root of Jesse shall come,

the one who rises to rule the Gentiles;

in him the Gentiles shall hope” (cited from Isa. 11:10). (Rom. 15:9-12 NRSV)

The last of these quotations follows the Septuagint, “And there shall be . . . the root of Jesse, / And he that ariseth to rule over the Gentiles; / On him shall the Gentiles hope” (Isa. 11:10, trans., Robert G. Bratcher, Old Testament Quotations in the New Testament, rev. ed., 1961, p. 44, “in the language and style of the ERV,” p. viii). The Hebrew text is translated as “And it shall come to pass . . . that the root of Jesse, which standeth for an ensign of the peoples, unto him shall the nations seek; and his resting place shall be glorious” (ERV as used by Bratcher, loc. cit., with underlining to show the difference between the OT text and the NT translation). So Paul reminds the readers again that “the promised salvation is also for the Gentiles, as Paul emphasizes with [these] quotations” (John Knox and John Reumann, NOAB, 2^nd ed., 1994, on Rom. 15:8-12). The word “Gentiles” ( e[qnh, ethnē) which occurs repeatedly in these quotations (Rom. 15:9 twice, 10, 11, 12 twice) can also mean “nations,” as for example, in Matthew 28:19, “Go therefore and make disciples of all nations (pavnta ta; e[qnh, panta ta ethnē).”

In a certain sense, Paul’s general exhortation of the Romans ends here with the words, “May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit” (v. 13), for what follows reflects on what he has written (v. 15), his personal plans (vv. 22-33) and final greetings (ch. 16).

John 3:22-36

Baptisms by Jesus Disciples; John’s Witness as “Friend” of the Bridegroom; the One Who Comes from Above [Heaven]

22 After this Jesus and his disciples went into the Judean countryside, and he spent some time there with them and baptized. 23 John also was baptizing at Aenon near Salim because water was abundant there; and people kept coming and were being baptized 24 --John, of course, had not yet been thrown into prison.

25 Now a discussion about purification arose between John's disciples and a Jew. 26 They came to John and said to him, "Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing, and all are going to him." 27 John answered, "No one can receive anything except what has been given from heaven. 28 You yourselves are my witnesses that I said, 'I am not the Messiah, but I have been sent ahead of him.' 29 He who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. For this reason my joy has been fulfilled. 30 He must increase, but I must decrease."

31 The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, yet no one accepts his testimony. 33 Whoever has accepted his testimony has certified this, that God is true. 34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has placed all things in his hands. 36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath. (John 3:22-36, NRSV)

On March 6, 2009 (Friday in the week of the First Sunday of Lent, Year One), comments were based on those of March 2, 2007 (Friday in the week of the First Sunday of Lent, Year One), of August 12, 2008 (Tuesday in the week of the Sunday closest to August 10, Year Two), of December 14 and 25, 2008 (the Third Sunday of Advent and Christmas Day, Year One), and earlier comments, as noted there. The comments are repeated here:

The identity of Jesus is the main issue throughout John’s Gospel. In today’s Gospel reading it is emphasized that John is not the Messiah (Jn. 3:28). The focus is rather on Jesus, “the one who comes from above” (v. 31), who “speaks the words of God” and “gives the Spirit without measure” (v. 34). Believing in him is a necessary condition of eternal life (v. 36). This reading comes from an early period in Jesus’ ministry, in the Judean countryside (Jn. 3:22), when John the Baptist was still active (v. 23). This early period of Jesus’ Judean ministry is not reported in the Synoptic Gospels. Luke, by reporting John’s imprisonment by Herod Antipas (Lk. 3:19-20) before the beginning of Jesus’ public ministry (chap. 4) seems to separate the period of John’s ministry, as the end of the time of the prophets, from the time of Jesus’ ministry, the “middle of time” (Hans Conzelmann, Die Mitte der Zeit, 1953, 2^nd ed., 1957; trans., G. Buswell as The Theology of St. Luke, 1960). But neither Luke nor John provides a complete chronicle of everything Jesus said and did (cf. Jn. 20:30), and Luke himself follows the report of John’s imprisonment in 3:19-20 with a continuation, as John baptizes Jesus (vv. 21-22).

John tells us of a time when Jesus “spent some time there [in the Judean countryside] with them [his disciples] and baptized” (Jn. 3:22; the disciples baptized, not Jesus, 4:2). “John [the Baptist] also was baptizing,” says John the Evangelist, “at Aenon near Salim because water was abundant there; and people kept coming and were being baptized” (3:23). John the Evangelist makes a point of telling us that John the Baptist “had not yet been thrown into prison” (v. 24). We are given a series of contrasts between John the Baptist and Jesus. As noted, John and Jesus were both baptizing, for “people kept coming” (Jn. 3:23), though it was not “Jesus himself, but his disciples who baptized” (Jn. 4:2; cf. 3:22). Jesus, by turning water into wine earlier (2:1-11), improved on the use of the “jars for the Jewish rites of purification” (2:6), but John’s disciples have a “discussion about purification” with a Jew (v. 25). “No one [John?] can receive anything except what has been given from heaven” (v. 27). This leads to a report of John’s testimony about Jesus: “I am not the Messiah, but I have been sent ahead of him” (v. 28). He identifies Jesus as “the bridegroom” and himself as “the friend of the bridegroom” (v. 29). “He must increase, but I must decrease” (v. 30). Later, Jesus would say, “I tell you, among those born of woman no one is greater than John; yet the least in the kingdom of God is greater than he” (Lk. 7:28).

At this point, the contrast shifts from comparing Jesus and John to comparing Jesus to any mere human being. “The one who comes from above (a[nwqen, anōthen) [i.e. Jesus] is above all; the one who is of the earth (ejk th:V gh:V, ek tēs gēs) belongs to the earth and speaks about earthly things” (v. 31a). The language here echoes the earlier discussion of being born a[nwqen (anōthen, vv. 3, 7, “from above” and/or “again,” with the double meaning likely intended here (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. a[nwqen, anōthen), that is, being born “of the spirit” ( ejk tou: pneuvmatoV, ek tou pneumatos, vv. 6, 8, cf. v. 5), as opposed to being born “of water” (v. 5, ejx u{datoV, ex hydatos), that is, “of the flesh” (v. 6, ejk th:V sarkovV, ek tēs sarkos). “He [‘the one who comes from heaven,’ v. 31, i.e., Jesus] testifies to what he has seen and heard, yet no one accepts his testimony” (v. 32; cf. 5:31-38). Accepting Jesus’ testimony leads one to certify “that God is true” (v. 33). “He whom God has sent [that is, Jesus] speaks the words of God, for he gives the Spirit without measure” (v. 34). God the Father “loves the Son [Jesus] and has placed all things in his hands” (v. 35), so having “eternal life” depends on believing “in the Son,” for “Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath” (v. 36). According to John Marsh, the Greek word ‘disbelieve’ [ajpeiqevw, apeitheō] has the meaning of ‘disobey’ [cf. BDAG, s.v. ajpeiqevw, apeitheō ], . . . Belief for John is not a mere matter of intellectual assent. It involves the setting and direction and persistence of a whole life. So the opposite of ‘believing’ (which is to yield oneself up to God in Christ) is disobedience” (Saint John, Westminster Pelican Commentaries, 1968, p. 198, on Jn. 3:22-36). Marsh also comments on the word “wrath” (ojrghv, orgē):

The wrath of God is not mentioned again in the Gospel, though the alternatives life and death are to reappear throughout. The term wrath is frequent in Paul, and as Dr. Dodd has pointed out in writing of the apostle to the Gentiles, wrath in the biblical sense is not ‘temper’ in the modern meaning of that word. Indeed at this point of the gospel the evangelist is manifestly putting precisely the same point as he made in 3:18. The wrath of God is the obverse side of his love. Man cannot but deal with God, for God has dealt with man. And in offering man eternal life, God has made rejection both possible and calamitous. Love could not offer life on other terms without forswearing love. (ibid.)

One presumes that Marsh would understand the term “man” here in the generic sense, “humankind,” including men and women.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net