Could anyone post this...

I’m looking to read John chapter 2 on the ZIBBCNT. I know John is no longer available, but if someone owns it, I’d like to read the comments on the entire chapter. So if it’s not too much to ask, please copy and paste it here or make a Word document and attach it here in the forum. Thank you in advance if you post. 👍😁👌

DAL

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Dan Francis

If no one else responds I may undertake it but copying out of Olivetree is not easy which is where I own this.

-dan

Beloved Amodeo

I’m looking to read John chapter 2 on the ZIBBCNT. I know John is no longer available, but if someone owns it, I’d like to read the comments on the entire chapter. So if it’s not too much to ask, please copy and paste it here or make a Word document and attach it here in the forum. Thank you in advance if you post. 👍😁👌

DAL

Here you go. I tried to attach as a Word doc, but it encountered an error.

The Wedding at Cana (2:1–11)

After calling his first disciples, Jesus takes them along to a wedding in Cana of Galilee, not far from his hometown, Nazareth. Jesus here performs the first of his startling signs, providing his followers with an initial glimpse of his messianic identity. In anticipation of that great messianic banquet at the end of time, Jesus is here shown to fill up the emptiness of Judaism. John’s Ephesian audience may also have read the present account in light of the myth of Dionysius, the Greek god of wine and the most popular deity in the Hellenistic world.

The Setting (2:1–2)

On the third day (2:1). “The third day” is to be counted from the last event narrated, Jesus’ encounter with Nathanael. Including the first day in one’s calculation, this means two days later. In conjunction with John’s initial testimony to Jesus in 1:19–28 and the three references to “the next day” in 1:29, 35, and 43, this completes an entire week of activity.
Day 1: John the Baptist testifies concerning Jesus (1:19–28).
Day 2: John the Baptist’s encounter with Jesus (1:29–34; “the next day”).
Day 3: John the Baptist refers two of his disciples to Jesus (1:35–39; “the next day”).
Day 4: Andrew introduces his brother Peter to Jesus (1:40–42).
Day 5: Philip and Nathanael follow Jesus (1:43–51; “the next day”).
Day 6: No information is given (Sabbath?).
Day 7: Jesus attends the wedding at Cana (2:1–11; “on the third day”).

If no information is given regarding Day 6 because it was a Sabbath, the Cana wedding—or at least the day on which Jesus and his friends joined the wedding party—would have fallen on a Sunday. This may not have been the first day of the wedding, since weddings lasted for a whole week (cf. Judg. 14:12) and it is unlikely that wine ran out immediately.

Jesus’ Signs in John’s Gospel
EVENT
REFERENCE IN JOHN
DATE
1. Changing water into wine
2:1–11
Winter/Spring, A.D. 30
2. Temple cleansing
2:13–22
Spring, A.D. 30
3. Healing of nobleman’s son
4:46–54
Spring, A.D. 31
4. Healing of lame man
5:1–15
Fall, A.D. 31
5. Feeding of multitude
6:1–15
Spring, A.D. 32
6. Healing of blind man
9:1–41
Fall, A.D. 32
7. Raising of Lazarus
11:1–44
Spring, A.D. 33

A wedding (2:1). Jewish weddings were important and joyful occasions in the lives of the bride and the groom and their extended families, and the entire community joined in the celebration (see "Jewish Weddings”). Cana was not far from Nazareth (less than ten miles), and the fact that the guest list includes Jesus and his disciples as well as his mother may indicate the wedding of a close family friend or relative. This may also explain why Jesus’ mother feels responsible to help when the hosts run out of wine.

CANA The area of Kafr Kennamm.

At Cana in Galilee (2:1). Despite its insignificance, Cana becomes the site of Jesus’ first and third signs (cf. 4:54: the second sign in Cana). Several sites have been proposed for ancient Cana (“place of reeds”). Some older commentators suggest Kafr Kennamm, some four miles northeast of Nazareth on the road to Tiberias, but this is rendered unlikely by the doubling of the letter “n” in “Kafr Kennam.” The probable location is Khirbet Qânam in the Plain of Asochis, about eight miles northeast of Nazareth (cf. Josephus, Life 16, 41 §§86, 207). Fittingly, Khirbet Qânam overlooks a marshy plain featuring plenty of reeds. To date, the site has not been excavated, but cisterns and the remains of buildings are visible and nearby tombs are cut into the rocks. Some first-century coins have also been found on the site. The plain where Cana was located was apparently part of the royal domain of the Herodians and was cultivated by their tenants under the supervision of royal officials (cf. 4:46). John’s mention of “Cana in Galilee” seems to presuppose another Cana (not in Galilee), perhaps in Lebanon (referred to in Josh. 19:28; cf. 16:8; 17:9).

► Jewish weddings

Marriage was the norm in Jewish life on the basis of Genesis 1:28. People generally married young (b. Sanh. 76b; cf. Tobit 4:13; Josephus, Ag. Ap. 2.25 §199–203), men between the ages of eighteen and twenty-four (m. ’Abot 5:21), women as early as age thirteen or fourteen. Generally, it was considered important that bridegroom and bride come from similar social backgrounds, that the age difference between them not be too considerable, and that the bride be free from physical defects. Family background was also judged to be important; even compatibility in height is occasionally mentioned.
On the eve of the wedding day, the bride was brought from her father’s home to that of her husband in joyful procession. Veiled by a bridal veil and surrounded by her bridesmaids, she was led by “the friends of the bridegroom” (often not found in Galilee) and the “children of the bridechamber.” Upon arrival, the bride was led to her husband, and the couple was crowned with garlands. This was followed by the signing of the marriage contract (ketubah). After the marriage supper, which could last up to a full day, the “friends of the bridegroom” led the pair to the bridal chamber.

Jesus’ mother … Jesus and his disciples … invited to the wedding (2:1–2). Mary may have been a friend of the family, helping behind the scenes. Jesus may have been invited because of a childhood association, because he was one of the distinguished people in the neighborhood, or both. The group of Jesus’ disciples presumably included the five mentioned in 1:35–51.

Jesus Turns Water into Wine (2:3–11)

In Jewish thought, wine is a symbol of joy and celebration: “There is no rejoicing save with wine” (b. Pesaḥ. 109a). In John, running out of wine at the Cana wedding may be symbolic of the barrenness of Judaism. Prophetic expectation cast the messianic age as a time when wine would flow freely. At a cultural level, running out of wine was considered to be a major social faux pas, since the host was responsible to provide the wedding guests with wine for seven days.

Jesus’ mother said to him, “They have no more wine” (2:3). If women’s quarters at ancient Jewish weddings were indeed near the place where the wine was stored, Mary may have learned of the shortage of wine before word reached Jesus and the other men. In what may have constituted a breach of etiquette, Mary informs Jesus, in the process disturbing the male guests.

► Jesus’ Natural Family

Jesus was miraculously conceived in the womb of his mother Mary by the Holy Spirit (Matt. 1:18–23; Luke 1:35). Mary’s husband Joseph apparently died in Jesus’ youth, for he is never mentioned in Scripture past the account of the twelve-year-old Jesus in the temple (Luke 2:41–52). The names of Jesus’ brothers are given in Matthew 13:55 and Mark 6:3 as James, Joseph, Judas, and Simon. No names are supplied for Jesus’ sisters; the best attested names in post-canonical tradition are Salome and Mary.
Jesus is called “the carpenter’s son” in Matthew 13:55 and “the carpenter” in Mark 6:3, indicating that he took up his father’s trade, as was customary in Judaism (though tektōn probably means “craftsman, artisan, builder”—that is, someone who works in wood, stone, and metal). He met strong opposition within his own household (Mark 3:21, 31–34 par.). His own brothers did not believe in him as late as midway through his earthly ministry (John 7:1–9). Later, Jesus’ mother and brothers are among those praying in the upper room prior to Pentecost (Acts 1:14). According to Paul, the risen Christ appeared to one of his brothers, James (1 Cor. 15:7).

Dear woman (2:4). Jesus’ address of his mother as “woman” sounds brusque; at the very least, it establishes polite distance. Yet the expression, while not particularly endearing, need not be harsh.58 The unusual nature of Jesus’ use of this address for his own mother is underscored by the fact that this practice is without parallel in ancient Jewish or Greco-Roman literature. Jesus’ making provision for his mother at the foot of the cross indicates that this address does not show absence of filial affection (19:25–27).

Why do you involve me? (2:4). The underlying thrust of this phrase is: “What do you and I have in common (as far as the matter at hand is concerned)?” The implied answer: “Nothing.” As Old Testament parallels make clear, the phrase always distances two parties and frequently carries a reproachful connotation. Jesus is here issuing a fairly sharp rebuke to Mary (cf. Matt. 12:46–50), similar to his rebuke of Peter when he fails to understand the nature of Jesus’ calling (cf. 16:23). Alternatively, Jesus may be advising his mother that he has already decided to help and that he will do so when he chooses to rather than in response to her prompting (cf. 2 Kings 3:13).

► Wine

Scripture portrays wine both as a blessing, commended even by the example of Christ, and as an emblem of violence, corruption, or wickedness incurring divine wrath.A-10 In the Greco-Roman world, and presumably in the Palestine of Jesus’ day, three kinds of wine were in use: fermented wines, which were usually mixed in the proportion of two or three parts of water to one of wine; new wine, made of grape juice (similar to cider, not fermented); and wines in which, by boiling the unfermented grape juice, the process of fermentation had been stopped and the formation of alcohol prevented.
Passages such as Matthew 11:19 clearly suggest that Jesus drank fermented wine; Mark 14:25 implies the same. Moreover, the latter passage intimates that wine will be drunk in heaven. Thus, neither Christ’s teaching nor his example can be adduced in favor of advocating total abstinence from alcohol. Rather, proper use of wine must be distinguished from excessive consumption. Some may judge total abstinence to be expedient for personal or local reasons (cf. Rom. 14:21; 1 Cor. 6:12), but should not insist that this is the only biblical option.

Do whatever he tells you (2:5). The fact that she is able to give instructions to the servants may indicate that Mary is helping the bridegroom’s mother with the preparation of dishes. The wording of Mary’s instructions to the servants perhaps alludes to Pharaoh’s words to the Egyptians to go to Joseph and to “do what he tells you” (Gen. 41:55).

Nearby stood six stone water jars (2:6). The jars stood nearby—probably not in the dining room itself, but more likely in a passage near the courtyard near the well. There are six jars: In light of the significance the number seven has for John, the number six may connote imperfection as falling one short of the perfect number seven. The jars are made of stone, because stone was not itself considered to contract uncleanness.

WATER JARS Large storage jars found in Ekron.

The kind used by the Jews for ceremonial washing (2:6). This practice may have involved the washing of certain utensils used at the wedding and the washing of the guests’ hands (cf. Mark 7:2–5; more broadly, John 3:25).

Each holding from twenty to thirty gallons (2:6). The original text reads “two to three metrētēs”; one metrētēs equals roughly ten gallons. This adds up to a total of one hundred and twenty to one hundred and eighty gallons for all six jars combined. A large number of wedding guests must be accommodated for the course of an entire week of festivities.

REFLECTIONS

WE ALL HAVE HEARD STORIES of now famous conductors or performers who, as virtual unknowns, were thrust into the limelight unexpectedly when the regular cast had to be replaced on short notice. It was their opportunity to prove themselves, and they seized it. Jesus, too, has such an experience when called on to help with the shortage of wine at the wedding of Cana—and he makes the most of it, revealing his glory to his disciples, who believe in him. He wants us likewise to stand ready to be used in case a sudden need arises. May we be alert and available whenever he needs us.

The servants (2:7). “The fact that there were servants, and more than one, indicates that the family was in at least comfortable if not opulent circumstances.”

The master of the banquet (2:8). The role of “master of the banquet” (architriklinos; lit. “ruler of the table”) is a position of honor, with one of the master’s primary duties being the regulation of the distribution of wine. Sirach 32:1–2 (c. 180 B.C.) counsels, “If they make you master of the feast [hēgoumenos], do not exalt yourself; be among them as one of their number. Take care of them first and then sit down; when you have fulfilled all your duties, take your place, so that you may be merry along with them and receive a wreath for your excellent leadership.” The position may represent an adaptation of the Greco-Roman “ruler of the feast” (called a symposiarch), even though differences may apply. Apparently, the “master of the banquet” did not join the wedding party at the table but, as a head waiter in charge of catering, supervised the serving of food and drink, with several servants under him carrying out his orders. He may also have served as “master of ceremonies.”

Return to Capernaum (2:12)

Went down (2:12). Jesus goes “down” from Cana to Capernaum, since Cana is located in the hill country while Capernaum is situated directly at the Sea of Galilee at a lower elevation (the site has been excavated: Tel-Hûm).

Capernaum (2:12). Capernaum, located on the northwest corner of the Sea of Galilee, is about sixteen miles to the northeast of Cana; it can easily be reached in a day’s journey (about six to eight hours). After the imprisonment of John the Baptist and after encountering strong opposition in his hometown of Nazareth, Jesus permanently moves to Capernaum (cf. Matt. 4:12–13; Luke 4:28–31). Matthew ties Jesus’ taking up of residence in Capernaum to the fulfillment of Old Testament prophecy, calling it “his own town,” owing to the length and variety of his activities there (Matt. 9:1).

CAPERNAUM An aerial view of the remains of the synagogue.

Jewish Festivals in John’s Gospel
Name of Feast
Reference in John
Time Celebrated
Passover
2:13, 23
April 7, A.D. 30
“A feast of the Jews”
5:1
October 21–28, A.D. 31?
Passover
6:4
April 13/14, A.D. 32
Tabernacles (Booths)
7:2
September 10–17, A.D. 32
Dedication (Hanukkah)
10:22
December 18–25, A.D. 32
Passover
11:55; 12:1
April 3, A.D. 33

The Cleansing of the Temple (2:13–25)

GALILEE, SAMARIA, AND JUDEA This map shows the routes from Capernaum to Jerusalem.

Cleansing was an important part of Passover observance. Even today, observant Jews search their house prior to Passover in order to remove any vestiges of leavened bread. The “Feast of Unleavened Bread” began with the Passover meal and continued for seven days (14–21 Nisan; cf. Ex. 12:18–19; Mark 14:12). The major point of the temple cleansing in John is the fact that Jesus is presented as the replacement of the temple in the life of the messianic community. According to John, Jesus’ mission is to cleanse the community of God from defilement and to restore the proper worship of God (this echoes Old Testament prophetic concerns: cf. Zech. 14:21; Mal. 3:1, 3). Ultimately, true cleansing is provided only by Christ’s death on the cross on our behalf (cf. John 13:10–11; 15:3).

Jewish Passover (2:13). The Passover was the most important Jewish feast, commemorating God’s dramatic deliverance of the Jews from Egypt on the night of the Exodus, when the death angel “passed over” the firstborn in homes whose doorposts had been marked with blood (cf. Ex. 12, esp. vv. 14–16). It was celebrated on the fourteenth day of the lunar month Nisan (full moon at the end of March or the beginning of April), which marked the beginning of the festive calendar. The Passover was one of the three annual pilgrim feasts that all Jewish men were to celebrate in Jerusalem (cf. Deut. 16:16). Large numbers of worshipers from the outlying provinces of Palestine (Luke 2:41–42) and the Diaspora (Acts 2:5) filled the capital city (cf. Josephus, J.W. 2.1.3 §10). The present Passover, the first during Jesus’ public ministry, probably took place on April 7 in A.D. 30.

Went up (2:13). People went “up” to Jerusalem because it was situated at a higher elevation than Galilee and because it was the capital city.

TEMPLE MOUNT Leen Ritmeyer’s classic drawing of the Jerusalem temple mount.

Temple courts (2:14). “Temple courts” (hieron), in distinction to the temple building proper (naos; see comments on 2:20 below), generally denotes the area surrounding the temple. In the present instance, this probably refers to the outermost court, the Court of the Gentiles. Gentiles were barred from entry into the inner court of the temple. A complete Greek inscription to this effect was discovered in 1870:

No foreigner shall enter within the balustrade of the temple,
or within the precinct,
and whosoever shall be caught shall be responsible for (his) death
that will follow in consequence (of his trespassing).

WARNING INSCRIPTION A first-century inscription from the balustrade around the temple building warning Gentiles not to enter.

Men selling cattle, sheep and doves, and others sitting at tables exchanging money (2:14). The sale of sacrificial animals rendered a valuable service to those who travelled to the Passover from afar, enabling them to buy the animals on site rather than having to carry them for long distances. Cattle and sheep were needed for various kinds of offerings (e.g., Ex. 20:24; 22:30; 24:5; Lev. 1:3–9; 4:2–21; 8:2; 22:21). Doves were required for the purification of women (Lev. 12:6; Luke 2:22–24), especially if they were poor (Lev. 12:8), the cleansing of people with certain kinds of skin diseases (14:22), and other purposes (15:14, 29).
The money-changers likewise rendered a service: Visitors to Jerusalem needed their money changed into the local currency because the temple tax, paid by every conscientious Jewish male of twenty years or over, had to be paid in that currency. The coinage of choice was Tyrian, owing to its high silver content (m. Bek. 8:7). The annual half-shekel equalled half a Tyrian stater or tetradrachma, so that two Jews often joined together to pay the tax in one coin (cf. Matt. 17:27). The temple tax was collected in Jerusalem from 25 Adar on, the lunar month preceding Nisan.

► The Jerusalem Temple

The Jerusalem temple was a symbol of Jewish national and religious identity. The original temple was built by Solomon. It was destroyed by the Babylonians in the sixth century B.C. and rebuilt by Zerubbabel (Ezra 3; Hag. 1–2; Zech. 4). Later renovated by Herod, the edifice was renowned for its magnificence. Josephus raved that “the exterior of the building wanted nothing that could astound either mind or eye. For, being covered on all sides with massive plates of gold, the sun was no sooner up than it radiated so fiery a flash that persons straining to look at it were compelled to avert their eyes, as from the solar rays. To approaching strangers it appeared from a distance like a snow-clad mountain; for all that was overlaid with gold was of purest white” (J.W. 5.5.6 §§222–24). Even the rabbis, who were no friends of Herod, had to admit that “he who has not seen the Temple of Herod has never seen a beautiful building” (b. B. Bat. 4a).
Surrounded by porticoes, the temple consisted of an Outer Court (the Court of the Gentiles) and an Inner Temple, made up of the Court of Women on the east and the Inner Court on the west. Behind these rose the temple itself, a huge edifice 300 feet wide, long, and high. In Jesus’ day, the temple, once the glorious symbol of God’s dwelling with his people, had degenerated into a place of commerce and perfunctory ritual (John 2:14–16). It was razed in A.D. 70 by the Romans, shortly after the restoration of the entire temple area had been completed. This destruction had been predicted by Jesus, who saw in it God’s judgment of Israel on account of its rejection of the Messiah (Matt. 24:1–2 par.). John’s Gospel, most likely written within a decade or two after the destruction of the temple, presents Jesus as the replacement of the temple and as people’s new proper focus of worship (John 2:19–21; cf. 4:19–24).

THE JERUSALEM TEMPLE The model shows the temple proper and the courts.

The merchants’ primary offense was that of disrupting Gentile worship. The temple establishment had amassed excessive wealth in Jesus’ day, which made the merchants and money-changers part of a system that exploited the poor for the alleged purpose of beautifying and administering the affairs of the temple.73 The sale of sacrificial animals and money exchange should have been facilitated near the temple rather than within its walls. This, incidentally, is exactly what had been the case earlier in Israel’s history when the animal merchants had set up shop across the Kidron Valley on the slopes of the Mount of Olives.

TYRIAN SHEKELS The smaller are half-shekel coins.

REFLECTIONS

WE ALL KNOW THE CLICHÉ OF “gentle Jesus, meek and mild.” But when he cleanses the temple, Jesus, in truly prophetic style, does something highly courageous and startling. Sure enough, his authority is promptly challenged. But Jesus does not back down. He displays spiritual authority and confidence and is not afraid to take bold action where necessary. Of course, as the rest of this Gospel amply makes clear, Jesus’ confidence is rooted in humility and dependence on God. In this, too, we must follow his example.

Zeal … will consume me (2:17). Jesus’ cleansing of the temple stirs in his disciples the memory of the righteous sufferer of Psalm 69:9 (cf. John 2:16: “my Father’s house” with Ps. 69:9: “zeal for your house”). While God’s people were warned against “zeal without knowledge” (Prov. 19:2; cf. Rom. 10:2), religious zeal was an important part of Jewish piety. In the Old Testament, Phinehas is promised a covenant of a lasting priesthood, “because he was zealous for the honor of his God” (Num. 25:13). In fact, God himself is shown to be zealous for his holy name (Isa. 59:17; Ezek. 39:25).
First-century Palestine was rife with religious as well as nationalistic zeal. The Pharisees were concerned for the religious state of Judaism, while the Zealots played an important part in the rebellion against Rome in A.D. 66–70. Particularly notorious were the Sicarii (from Latin sicae, “dagger”), religious terrorists who murdered people in broad daylight in an effort to destabilize the political situation in Roman-occupied Palestine. Jesus’ zeal, righteous rather than blindly nationalistic, was so great it would “consume” him. This refers to his death, which brings life to the world (cf. John 6:51).

The Jews (2:18). See " ‘The Jews’ in John’s Gospel” at 5:10.

It has taken forty-six years to build this temple (2:20). The NIV rendering suggests, almost certainly incorrectly, that the temple building was still under reconstruction at the time of the temple cleansing. However, historical records indicate that Herod the Great (37–4 B.C.) began the project of restoring the temple building proper (naos, the term used here) in the eighteenth year of his reign, i.e., 20/19 B.C. (Josephus, Ant. 15.11.1 §380) with completion a year and a half later in 18/17 B.C. (Ant. 15.11.6 §421). Forty-six years later is A.D. 29/30, which places Jesus’ first Passover in the spring of A.D. 30. The restoration of the entire temple area (hieron, see comments on 2:14) was not completed until A.D. 63/64 under Herod Agrippa II and governor Albinus (Ant. 20.9.7 §219), shortly before its destruction by the Roman army in the Jewish war of A.D. 66–70.

The Scripture and the words that Jesus had spoken (2:22). The Scripture may be Psalm 69:9 as in 2:17; “Jesus’ word” probably refers to the saying in 2:19.

He knew all men (2:24). According to Jewish belief, God knows people’s hearts and judges their motivations. The present statement implies that Jesus is God or at least possesses a divine attribute. Jesus’ knowledge of people’s hearts is displayed in his encounters with Nicodemus and the Samaritan woman in the following two chapters.79

Arnold, C. E. (2002). Zondervan Illustrated Bible Backgrounds Commentary: John, Acts. (Vol. 2, pp. 23–33). Grand Rapids, MI: Zondervan.

Floyd Johnson

Here is a link to a PDF copy that I saved to my Google Drive:

https://drive.google.com/open?id=1_s_VHSBqlgD3ofrf9q5JvxIperKlsQn8

DAL

https://community.logos.com/discussion/comment/995083#Comment_995083

Thanks Dan, Beloved and Floyd! Y’all are very helpful!

I bought the set (OT & NT) from “A” company for $99 a few days ago, but unfortunately, only 26 books of the NT are covered. John is out for known reasons. Hopefully, Mr. Kostenberger can push the updated, revised and P-free edition so I can add it to my A library. I had to get it since it was offered real cheap. I’ve only seen it for $150 in the past.

Anyway, thanks for your help!

DAL

https://community.logos.com/discussion/comment/995083#Comment_995083

Ps. I’m glad I’m not missing anything most of his comments are a brief version of his commentary on John which is also out commission. Bummer!

DAL

Ben

Wait, what happened to John/Vol 2? And why can't you buy the set anymore? I own the OT set, which I note is still sold. I missed whatever happened here.

DAL

https://community.logos.com/discussion/comment/995117#Comment_995117

Wait, what happened to John/Vol 2? And why can't you buy the set anymore? I own the OT set, which I note is still sold. I missed whatever happened here.

I don’t know about Logos, but “A” company has the Old Testament and the New Testament set minus John. In other words they manage to include Acts in volume two but deleted John so they wouldn’t have to wait on a reprint of volume 2 which would only include Acts and then wait a while for John to become available again.

I think Logos should have done the same just delete John and make Acts available for purchase, but they know what they’re doing so it’s their decision.

DAL

Tom Reynolds

https://community.logos.com/discussion/comment/995117#Comment_995117

Wait, what happened to John/Vol 2? And why can't you buy the set anymore? I own the OT set, which I note is still sold. I missed whatever happened here.

See this thread: https://community.logos.com/forums/p/155091/941285.aspx

abondservant

https://community.logos.com/discussion/comment/995137#Comment_995137

wow, how did I miss this?

I noticed Kostenberger was no longer teaching at SEBTS, but didn't know why. I guess now I know.

Dan Francis

https://community.logos.com/discussion/comment/995114#Comment_995114

Hopefully, Mr. Kostenberger can push the updated, revised and P-free edition...

Will not be happening as Zondervan annnounced that they were commissioning a new Author. This was a unique situation since it seemed unclear as to how much of the notes used were his. When you are a research assistant making a commentary. While published under Carson’s name he may at times greatly contributed to the statements. Zondervan in the case never used the word plagiarism just unasscribed quotes. Considering the had no trouble using the P word in past cases I think that even they see this as a very special case. I wish Zondervan in this case would have allowed this work to be corrected indeedexplianing in a new preface the use of the research notes he had help compile for the Pillar volume may have been good enough in my mind. But even the whiff of P has tainted this work even though this feels aimed at a much more generalized audience than the more scholarly Pillar. I am sad to hear he may have lost a position over this.

-dan

DAL

https://community.logos.com/discussion/comment/995272#Comment_995272

That is sad news indeed, Dan! I really like Mr. Andreas. Hopefully the new author writing the volume on John will do just as good and he’s careful to avoid this lack of attribution dilemma going on.

Well it’s going to be a long while before we see the New Testament set completed, then; so I’ll stop holding my breath now 👍😁👌

Daniel Radke

https://community.logos.com/discussion/comment/995241#Comment_995241

I noticed Kostenberger was no longer teaching at SEBTS, but didn't know why. I guess now I know.

I don't know whether he lost his position at SEBTS, but he is now teaching at Midwestern Baptist Theological Seminary (MBTS): https://www.mbts.edu/about/faculty/andreas-kostenberger/ .

Dan Francis

https://community.logos.com/discussion/comment/995285#Comment_995285

That is good news... Probably was just a natural moving on then.

-dan