By Studiorum Novi Testamenti Societas
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Extra resources for New Testament Studies, Volume 55, Number 4 (October 2009)
For the evaluation of the model, see P. Merenlahti, Poetics for the Gospels: Rethinking Narrative Criticism (Studies of the New Testament and its World; London & New York: T&T Clark, ) –. J. H. Neyrey, ‘John III: A Debate over Johannine Epistemology and Christology’, NovT () –, esp. n. . Nicodemus is also taken as an outsider by R. A. Culpepper, Anatomy of the Fourth Gospel (Philadelphia: Fortress, ) –. Neyrey, ‘John III’, –. Neyrey continues this line of interpretation in his recent commentary; see J.
Search and you will see that no prophet is to arise from Galilee’. –). Nicodemus brings to the scene ‘a mixture of myrrh and aloes, weighing about a hundred pounds’. What is remarkable here is the great quantity of the spices, a detail that has not gone unnoticed by commentators. Those who had seen some initial positive signs of Nicodemus’s faith already in John have explained the scenes in John and in a fundamentally different way. In this case, the large amount of spices in the burial scene may be taken to show that Nicodemus provides Jesus with a royal burial.
In this article, I agree with those who emphasize the ambiguity of Nicodemus’s character. I also argue that, while Nicodemus is an ambiguous character in John’s The Burden of Ambiguity text world, in the symbolic world that legitimates the social identity of the writer and his audience, even this kind of vague character may support highly dualistic notions evident in the rest of the Gospel. . Nicodemus in John and in Recent Studies It is noteworthy that scholars rest their conflicting interpretations of Nicodemus on the very same narrative details that they understand in quite opposite ways.