ZIBBC NT John Is Out

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Mattillo | Forum Activity | Replied: Mon, Sep 9 2019 7:44 AM

I compared the first page of the preview to my old John and the wording and notes are different.  Some similar but definitely different so this might be worth picking up if you already have the old one.  I'm suprised (though not really) Keener was able to make a whole new one that quick!  He does write large books though.

Therefore it wouldn't make much sense to give the old owners this new one if it is different unless you can work some sort of exchange with Logos though I would keep the old one if you haven't.  Why give it up!

Posts 3153
Mattillo | Forum Activity | Replied: Mon, Sep 9 2019 7:46 AM

Compare for yourself if interested.  Here is the old volume.  You can see the preview pages on the logos site...

The Word’s Eternal Preexistence (1:1–2)

Like the other evangelists, John gives an account of the life and ministry of Jesus. But he does so differently from the start. Matthew and Luke begin their Gospels with Jesus’ family tree and an account of his birth. Mark jumps immediately to the ministry of John the Baptist, Jesus’ forerunner. But John begins his account by showing Jesus embarking on a journey—not from Galilee to Jerusalem, but from existing eternally with God to becoming a human being like us. Thus we start in 1:1 in eternity past and arrive in 1:6 around a.d. 29 in the land of Palestine. Jesus’ ministry is about to begin.

In the beginning (1:1). When hearing the phrase “in the beginning,” any person in John’s day familiar with the Scriptures would immediately think of the opening verse of Genesis: “In the beginning God created the heavens and the earth.” John reaches back even farther into eternity past. His point is that in the beginning, even prior to creation, someone already existed along with the Father: the Word (cf. 1 John 1:1).

Was the Word (1:1). Echoes of the creation account continue here with allusion to the powerful and effective word of God (“And God said, ‘Let there be light,’ and there was light”; Gen. 1:3). The psalmists and prophets alike portray God’s word (logos) in almost personal terms (e.g., Ps. 33:6107:20147:1518Isa. 55:10–11). Isaiah, for instance, describes God’s “word” as coming down from heaven and returning to him after achieving the purpose for which it was sent (Isa. 55:10–11). John takes the prophetic depiction of God’s word in the Old Testament one decisive step further. No longer is God’s word merely spoken of in personal terms; it now has appeared as a real person, the Lord Jesus Christ (cf. 1 John 1:1Rev. 19:13).

While the primary source of John’s depiction of Jesus as the Word is the Old Testament, his opening lines would resonate with his Greek-speaking audience. In Stoic philosophy, for instance, logos was used to refer to the impersonal principle of Reason, which was thought to govern the universe. It is a mark of John’s considerable theological genius that he is able to find a term (“the Word”) that is at the same time thoroughly biblical—that is, rooted in Old Testament teaching—and highly relevant for his present audience.1

The Word was with God (1:1). The term “God” (theos) is familiar to John’s readers since it refers to the God revealed in the Old Testament. This word occurs in Genesis 1:1 (lxx) with reference to the Creator. The same expression is also used for “god” in the Greco-Roman world whose pantheon was made up of dozens of deities. In contrast, the Jews believed in only one God (Deut. 6:4).

The Word was God (1:1). Having distinguished the Word (i.e., Jesus) from God, John now shows what both have in common: They are God.2 From the patristic era (Arius) to the present (Jehovah’s Witnesses), it has been argued that this verse merely identifies Jesus as a god rather than as God, because there is no definite article in front of the word theos. But John, as a monotheistic Jew, would hardly have referred to another person as “a god.” Also, if he had placed a definite article before theos, this would have so equated God and the Word that the distinction established between the two persons in the previous clause (“the Word was with God”) would have been all but obliterated. Clearly calling Jesus God stretched the boundaries of first-century Jewish monotheism.3

► The Stoic Understanding of “the Word”

In Stoic thought, which drew on ideas attributed to the pre-Socratic philosopher Heraclitus (c. 500 b.c.), Logos was Reason, the impersonal rational principle governing the universe. Zeno, the founder of this school of thought (c. 336–263 b.c.), believed that “the General Law, which is Right Reason, pervading everything, is the same as Zeus, the Supreme Head of the government of the universe” (Fragm. 162). People were to live in keeping with Reason, whose spark was thought to reside within them, or at least with the wisest and best of them. Stoic teaching on the Logos may have constituted common ground between John and some of his readers but hardly represents the major source of John’s teaching regarding “the Word.”

Moreover, in Greek syntax it is common for a definite nominative predicate noun preceding the verb einai (to be) not to have the article,4 so that it is illegitimate to infer indefiniteness from the lack of the article in the present passage. If, in fact, John had merely wanted to affirm that Jesus was divine, there was a perfectly proper Greek word for that concept (the adjective theios).

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