M.M. Mitchell, “Pauline Accommodation and ‘Condescension’ (συγκατάβασις): 1 Cor 9:19-23 and the History of Influence,” in Paul Beyond the Judaism/Hellenism Divide (ed. Troels Engberg-Pedersen; Louisville: Westminster John Knox, 2001) 197-214; Clarence E. Glad, Paul and Philodemus: Adaptability in Epicurean and Early Christian Psychagogy (SupNovT 81; Leiden: Brill, 1995).

M.M. Mitchell, “Pauline Accommodation and ‘Condescension’ (συγκατάβασις): 1 Cor 9:19-23 and the History of Influence,” in Paul Beyond the Judaism/Hellenism Divide (ed. Troels Engberg-Pedersen; Louisville: Westminster John Knox, 2001) 197-214; Clarence E. Glad, Paul and Philodemus: Adaptability in Epicurean and Early Christian Psychagogy (SupNovT 81; Leiden: Brill, 1995).)| false
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G.L. Parsenios, “The Jesus of History and Divine Adaptability in St. John Chrysostom’s Interpretation of John 4,” in Methodological Approaches to the Historical Jesus: Proceedings of the Second Princeton-Prague Symposium on Jesus (ed. J. Charlesworth and P. Pokorný; Grand Rapids, Mich.: Eerdmans, forthcoming). The phrase “adaptable psychagogy” is a modern referent to an ancient topos, bringing together several different terms, and will be used throughout this paper.

G.L. Parsenios, “The Jesus of History and Divine Adaptability in St. John Chrysostom’s Interpretation of John 4,” in Methodological Approaches to the Historical Jesus: Proceedings of the Second Princeton-Prague Symposium on Jesus (ed. J. Charlesworth and P. Pokorný; Grand Rapids, Mich.: Eerdmans, forthcoming). The phrase “adaptable psychagogy” is a modern referent to an ancient topos, bringing together several different terms, and will be used throughout this paper.)| false
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Rudolf K. Bultmann, Theology of the New Testament; with a New Introduction by Robert Morgan (trans by. Kendrick Grobel; Waco, Tex.: Baylor University Press, 2007) 2:66. This pithy statement is, however, a poor reflection of Bultmann’s understanding of Christology in John, which hints at more positive content in Jesus’ revelation than this memorable quote would indicate.

Rudolf K. Bultmann, Theology of the New Testament; with a New Introduction by Robert Morgan (trans by. Kendrick Grobel; Waco, Tex.: Baylor University Press, 2007) 2:66. This pithy statement is, however, a poor reflection of Bultmann’s understanding of Christology in John, which hints at more positive content in Jesus’ revelation than this memorable quote would indicate.)| false
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W.A. Meeks, “The Man from Heaven in Johannine Sectarianism,” JBL 91 (1972) 181.

W.A. Meeks, “The Man from Heaven in Johannine Sectarianism,” JBL 91 (1972) 181.)| false
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See R.A. Culpepper, Anatomy of the Fourth Gospel: A Study in Literary Design (Philadelphia: Fortress, 1983); P.D. Duke, Irony in the Fourth Gospel (Atlanta: John Knox, 1985); G.R. O’Day, Revelation in the Fourth Gospel: Narrative Mode and Theological Claim (Philadelphia: Fortress, 1986). Perhaps the most notable example is Stibbe’s attempt to describe John’s narrative christology; M.W.G. Stibbe, “The Elusive Christ: a New Reading of the Fourth Gospel,” JSNT 44 (1991) 19-37.

See R.A. Culpepper, Anatomy of the Fourth Gospel: A Study in Literary Design (Philadelphia: Fortress, 1983); P.D. Duke, Irony in the Fourth Gospel (Atlanta: John Knox, 1985); G.R. O’Day, Revelation in the Fourth Gospel: Narrative Mode and Theological Claim (Philadelphia: Fortress, 1986). Perhaps the most notable example is Stibbe’s attempt to describe John’s narrative christology; M.W.G. Stibbe, “The Elusive Christ: a New Reading of the Fourth Gospel,” JSNT 44 (1991) 19-37.)| false
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See, e.g., J. Ashton, Studying John: Approaches to the Fourth Gospel (Oxford: Clarendon, 1994) 166-183. Typically, those who understand John as a sectarian document identify the themes of mysteriousness and secrecy as tools for discerning “insiders” from “outsiders.” For two key examples, see Meeks, “Man from Heaven”; J.H. Neyrey, An Ideology of Revolt: John’s Christology in Social-Science Perspective (Philadelphia: Fortress, 1988) esp. 9-15.

See, e.g., J. Ashton, Studying John: Approaches to the Fourth Gospel (Oxford: Clarendon, 1994) 166-183. Typically, those who understand John as a sectarian document identify the themes of mysteriousness and secrecy as tools for discerning “insiders” from “outsiders.” For two key examples, see Meeks, “Man from Heaven”; J.H. Neyrey, An Ideology of Revolt: John’s Christology in Social-Science Perspective (Philadelphia: Fortress, 1988) esp. 9-15.)| false
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See also Bultmann, Theology, 2:34.

See also Bultmann, Theology, 2:34.)| false
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See P. Borgen, “God’s Agent in the Fourth Gospel,” in Religions in Antiquity; Essays in Memory of Erwin Ramsdell Goodenough (IRT 9; Philadelphia: Fortress, 1968) 137-148; D. Boyarin, “The Gospel of the Memra: Jewish Binitarianism and the Prologue of John,” HTR 94 (2001) 243-284; H.W. Attridge, “Philo and John: Two Riffs on One Logos,” SPhilo 17 (2005) 103-117.

See P. Borgen, “God’s Agent in the Fourth Gospel,” in Religions in Antiquity; Essays in Memory of Erwin Ramsdell Goodenough (IRT 9; Philadelphia: Fortress, 1968) 137-148; D. Boyarin, “The Gospel of the Memra: Jewish Binitarianism and the Prologue of John,” HTR 94 (2001) 243-284; H.W. Attridge, “Philo and John: Two Riffs on One Logos,” SPhilo 17 (2005) 103-117.)| false
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See, for example, Somn. 62-67, 85-96; Migr. 3-6; Fug. 94-105, 117-118.

See, for example, Somn. 62-67, 85-96; Migr. 3-6; Fug. 94-105, 117-118.)| false
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See D.T. Runia, Philo in Early Christian Literature: A Survey (CRINT 3; Minneapolis: Fortress, 1993) 132-183; also Mitchell, “Pauline Accommodation,” 208. Mitchell also notes the possibility that both Philo and the Alexandrian Christians inherited the concept from earlier Jewish interpreters (305 n. 52).

See D.T. Runia, Philo in Early Christian Literature: A Survey (CRINT 3; Minneapolis: Fortress, 1993) 132-183; also Mitchell, “Pauline Accommodation,” 208. Mitchell also notes the possibility that both Philo and the Alexandrian Christians inherited the concept from earlier Jewish interpreters (305 n. 52).)| false
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Clement of Alexandria, Paed. 1.3.9.4.

Clement of Alexandria, Paed. 1.3.9.4.)| false
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Origen, Cels. 4.15-16.

Origen, Cels. 4.15-16.)| false
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Rylaarsdam, “The Adaptability of Divine Pedagogy,” 43-47.

Rylaarsdam, “The Adaptability of Divine Pedagogy,” 43-47. )| false
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E.g., C.H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: Cambridge University Press, 1953) 167; J. Ashton, Understanding the Fourth Gospel (2nd ed.; Oxford: Oxford University Press, 2007) 360-361.

E.g., C.H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: Cambridge University Press, 1953) 167; J. Ashton, Understanding the Fourth Gospel (2nd ed.; Oxford: Oxford University Press, 2007) 360-361.)| false
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E.g., J. Painter, “ ‘The Light Shines in Darkness...’: Creation, Incarnation, and Resurrection in John,” in The Resurrection of Jesus in the Gospel of John (ed. C.R. Koester and R. Bieringer; Tübingen: Mohr Siebeck, 2008) 36-37.

E.g., J. Painter, “ ‘The Light Shines in Darkness...’: Creation, Incarnation, and Resurrection in John,” in The Resurrection of Jesus in the Gospel of John (ed. C.R. Koester and R. Bieringer; Tübingen: Mohr Siebeck, 2008) 36-37.)| false
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Cf. C.K. Barrett, The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text (2nd ed.; Philadelphia: Westminster, 1978) 139. Painter, 37, notes the important shift in terms in v.17: he uses ἐδόθη when talking about Moses, but with Jesus he attaches the verb ἐγένετο, pointing back to the creation language used in 1:3, as well as in v. 14 referring to the incarnation. Thus, Painter astutely notes a conceptual relationship between creation, incarnation, and revelation, all bound together by the activity of the Logos.

Cf. C.K. Barrett, The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text (2nd ed.; Philadelphia: Westminster, 1978) 139. Painter, 37, notes the important shift in terms in v.17: he uses ἐδόθη when talking about Moses, but with Jesus he attaches the verb ἐγένετο, pointing back to the creation language used in 1:3, as well as in v. 14 referring to the incarnation. Thus, Painter astutely notes a conceptual relationship between creation, incarnation, and revelation, all bound together by the activity of the Logos.)| false
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Cf. J.G. van der Watt, “Knowledge of Earthly Things? The Use of ἐπίγειος in John 3:12,” Neot 43 (2009) 289-310.

Cf. J.G. van der Watt, “Knowledge of Earthly Things? The Use of ἐπίγειος in John 3:12,” Neot 43 (2009) 289-310.)| false
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Moloney, John, 94.

Moloney, John, 94.)| false
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Philo, Conf. 136-137.

Philo, Conf. 136-137.)| false
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Also noted by F.J. Moloney, “The Johannine Son of Man Revisited,” in The Gospel of John: Text and Context (BibInt 72; Boston: Brill, 2005) 89.

Also noted by F.J. Moloney, “The Johannine Son of Man Revisited,” in The Gospel of John: Text and Context (BibInt 72; Boston: Brill, 2005) 89.)| false
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Moloney, John, 374-375.

Moloney, John, 374-375.)| false
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J.M. Bassler, “Mixed Signals: Nicodemus in the Fourth Gospel,” JBL 108 (1989) 635-646; Hylen, Imperfect Believers, ch. 3.

J.M. Bassler, “Mixed Signals: Nicodemus in the Fourth Gospel,” JBL 108 (1989) 635-646; Hylen, Imperfect Believers, ch. 3.)| false
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Cf. C.R. Koester, Symbolism in the Fourth Gospel: Meaning, Mystery, Community (2nd ed.; Minneapolis: Fortress, 2003) 31; Hylen, Imperfect Believers, ch. 8.

Cf. C.R. Koester, Symbolism in the Fourth Gospel: Meaning, Mystery, Community (2nd ed.; Minneapolis: Fortress, 2003) 31; Hylen, Imperfect Believers, ch. 8.)| false
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Translated in George A. Kennedy, A New History of Classical Rhetoric (Princeton, NJ: Princeton University Press, 1994) 85. In a similar vein, Maximus of Tyre compares the difficulties Providence allows in a person’s life to enhance the pleasure of life and even virtue, in the same way the sorrows of both Odysseus and Achilles made them memorable men; Or. 34.6, 8; cf. Or. 38.6.

Translated in George A. Kennedy, A New History of Classical Rhetoric (Princeton, NJ: Princeton University Press, 1994) 85. In a similar vein, Maximus of Tyre compares the difficulties Providence allows in a person’s life to enhance the pleasure of life and even virtue, in the same way the sorrows of both Odysseus and Achilles made them memorable men; Or. 34.6, 8; cf. Or. 38.6.)| false
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