Tag: Confession of Peter

August 12: John 6:69

John 6:69

Verse 69 represents the second part of Peter’s confession (on the first part, v. 68, see the previous note), which forms the climactic point of the great Bread of Life Discourse-Narrative in chap. 6. It holds a place in the Johannine Gospel similar to that of the more famous confession in the Synoptics (Mk 8:29 par, cf. below). The two parts are related syntactically as comprising a single confessional statement:

    • “You hold (the) utterances of (the) Life of the Age(s) [i.e. eternal life]
      and
    • we have trusted and have known that you are the holy (one) of God.”

The verbs pisteu/w (“trust”) and ginw/skw (“know”), though commonly used by early Christians (in a religious and theological sense), are especially prominent in the Gospel of John. The verb pisteu/w occurs 98 times (out of 241 in the entire NT), while ginw/skw is used somewhat less frequently (57 out of 222 NT occurrences). There is a special emphasis on knowing the truth (8:32, etc), which is defined in the Christological sense of trusting in Jesus (as the Son of God)—in this way, one “knows” the Son, and, through him, knows God the Father as well (7:28-29; 8:14ff, 19, 28; 10:14-15, 27, 38; 14:4-7ff, 20; 15:15; 17:3, 7-8, 23ff).

Peter’s confession of trust in Jesus is centered on the title “the holy (one) of God” (o( a%gio$ tou= qeou=). In the Old Testament Scriptures, “holy (one)” (vodq*) is used almost exclusively as a title of YHWH (Job 6:10; Prov 9:10; Hos 11:9, 12; Hab 1:12; 3:3; Ezek 39:7), where it typically occurs within the expression “the Holy (One) of Israel” (2 Kings 19:22; Psalm 71:22; 78:41; 89:18; Jer 50:29; 51:5). It is used most frequently in the book of Isaiah (1:4; 5:19, 24; 10:20; 12:6, et al.), while in later Jewish writings the substantive “Holy One” continues to be used almost entirely as a Divine title (e.g., Sirach 4:14; 23:29; 43:10; 47:8; 48:20; Baruch 4:22, 37; 5:5; 2 Macc 14:36; 1 Enoch 1:2; 93:11; 97:6). The title itself relates to the fundamental attribute of holiness (Josh 24:19; 1 Sam 2:2), which Israel, as God’s people, must maintain as well (Lev 11:44-45; 19:2; 20:7, 26; Deut 7:6, etc).

Only on rare occasions in the Old Testament is the substantive “holy (one)” applied to a human being, in reference to the consecrated priests (Num 16:7; Psalm 106:16), while in Dan 8:13 vodq* refers to a heavenly (angelic) being. In Prayer of Azariah 12, the title “holy one” is applied to Israel. In Old Testament and Jewish tradition, it was common to refer to both heavenly beings and righteous Israelites as “holy ones”; the Qumran texts make a good deal of this parallelism, identifying the Community as the “holy ones” on earth, who act in consort with the “holy ones” in heaven—both groups functioning as end-time representatives of God.

The only Old Testament parallel to the specific title “the holy one of God” is found in Psalm 106:16— “(the) holy (one) of YHWH” (hwhy vodq=)—referring to the special status of the high priest Aaron. The adjective ryz]n`, which similarly denotes a consecrated individual, separated out for special service to God, has comparable meaning when used as a substantive “consecrated [i.e. holy] (one)”. In Judg 13:5, 7 and 16:17, we find the expression <yh!ýa$ ryz]n+ (“consecrated [i.e. holy] one of God”), which is quite close to the corresponding Greek here in Jn 6:69. Most English versions transliterate ryz]n` (i.e., “Nazir[ite]”) rather than translate it; on the Nazirite vow, cf. the regulations in Numbers 6 (cp. Amos 2:11-12).

Thus, for the historical background of the expression “holy one of God”, we find two lines of religious tradition: (a) the sanctified status of the (high) priest, and (b) those set apart for service by the Nazir(ite) vow. In the New Testament, the latter is related to John the Baptist, where, in the Lukan Infancy narrative, it refers to his eschatological/Messianic status, fulfilling the figure type of the prophet Elijah (Lk 1:15-17; cf. also vv. 76ff). In the Gospel of John, as elsewhere in the Gospel tradition, it is Jesus, rather than John the Baptist, who fulfills the Elijah figure-type (1:21, 25); for more on this subject, cf. Part 3 of the series “Yeshua the Anointed”.

Other occurrences of the title “holy (one)” in the New Testament confirm its significance as a Messianic designation that is applied to Jesus. It occurs once in the Synoptic Tradition (Mk 1:24 / Lk 4:34), in the context of Jesus’ miracle-working power—as a sign that he fulfills the role of Messianic Prophet (in the manner of Elijah, cf. the references in Lk 4:24-27, in the context of vv. 18ff). In Acts 2:27 and 13:35, the expression “holy one” in Psalm 16:10 (where the Hebrew adjective is dys!j* rather than vodq*) is clearly intended as a Messianic reference, applied specifically to the resurrection of Jesus (cf. vv. 24, 30-31ff, 36). The title also has a Messianic (Davidic) significance in Rev 3:7.

These factors, taken together, make it all but certain that here, in v. 69, Peter similarly uses the title “the holy one of God” in a Messianic sense—though it is not immediately clear which Messianic figure type is primarily in view. The immediate context of the Feeding Miracle (vv. 1-14) suggests a Messianic Prophet (like Elijah); however, the Bread of Life Discourse (as well as the wider literary context of the Johannine Gospel) indicates that a Prophet like Moses is intended. Yet the reference in verse 15 also raises the possibility that a royal (Davidic?) Messiah may be in view as well. In any case, the Messianic identity of Jesus is very much the focus of Peter’s confession in the Synoptic Gospels:

“You are the Anointed (One) [i.e. the Messiah]”
(Mk 8:29)

The Lukan version corresponds generally with the Johannine tradition here:

“You are the Anointed (One) of God” (Lk 9:20)
“You are the Holy (One) of God” (Jn 6:69)

From the standpoint of the Johannine theology, the title “holy (one)” also refers to Jesus’ identity as the (pre-existent) Son of God, sent to earth from heaven by God the Father. This gives to the Messianic title a deeper Christological significance, as is suggested by Jesus’ statement in 10:36:

“…(the one) whom the Father made holy [vb a(gia/zw, i.e. set apart, consecrated] and sent forth into the world”

This statement is connected with a more direct declaration of his essential identity as God’s (eternal) Son: “I am [e)gw\ ei)mi] (the) Son of God”. The Johannine theological and literary context (esp. in the Prologue) clearly connects this Divine Sonship with a strong pre-existence Christology, rather than the earlier Christology which explained the Sonship almost entirely in terms of Jesus’ exaltation (to God’s right hand in heaven) following his death and resurrection. In the Johannine writings, the confession of the true believer combines both titles— “Anointed One” and “Son of God” —with this distinctive Christological understanding, giving new meaning to the older forms.

In this regard, the main Johannine statement (in the Gospel) is not the confession by Peter, but the one by Martha in 11:27:

“I have trusted that you are the Anointed (One), the Son of God, the (one) coming into the world.”

The Gospel concludes with a similar confessional statement, in 20:31 (cp. 17:3; 1 Jn 1:3; 3:23; 5:20). The combination of titles, of course, also resembles the Matthean version of Peter’s confession, as representing a comparable (theological/Christological) development of the Synoptic tradition:

“You are the Anointed (One), the Son of the living God” (Matt 16:16; cf. 26:63ff)

Finally, I would suggest that, from the Johannine theological standpoint, the title “holy one of God” also alludes to Jesus’ association (and identification) with God’s holy Spirit. In addition to the immediate context of the Spirit-saying in v. 63 (the Christological significance of which has been examined, in detail, in recent notes), there are other aspects of the Johannine writings (Gospel and First Letter) which seem to bear this out, including the intriguing use of the title “holy one” in 1 John 2:20. I will discuss this verse in the next daily note.

*   *   *   *   *   *

Textual Note on Jn 6:69—There is some variation in the manuscripts (and versions) with regard to the text of title in Peter’s confession (cf. above). The text followed above, o( a%gio$ tou= qeou= (“the holy [one] of God”), would seem to have decisive manuscript support, representing the reading of Ë75 a B C* D L W al. In other witnesses, the title was expanded in various ways, most likely as a harmonization with the Matthean form (16:16) of the Synoptic version of Peter’s confession (cp. Mk 8:29; Lk 9:20), or with the local Johannine confessional statements in 1:49; 11:27. Cf. the brief note in the UBS/Metzger Textual Commentary (4th revised edition), p. 184, and in the various exegetical-critical commentaries (ad loc).

August 10: John 6:68

John 6:68

Having discussed in detail the saying by Jesus in Jn 6:63 (over a set of eight daily notes), let us turn briefly to consider the confessional statement by Peter in v. 68, which essentially affirms, as a statement of faith, what Jesus has said in v. 63.

The difficulty posed by the teaching in the Discourse (see v. 60) proved to be a test and turning point for those following Jesus; at that time, apparently, many turned away and ceased following him (v. 66). Jesus had already made clear that some of those following him where not true disciples (i.e., believers): “But there are some of you that do not trust” (v. 64). The group of disciples was reduced considerably; the implication in the narrative is that only the Twelve remained. To them Jesus asks: “You do not also wish to go away(, do you)?” (v. 67).

This sets the stage for the confession by Peter, which, in certain respects, holds a similar place in the Gospel of John as that of the more famous Synoptic confession in Mark 8:29 par. Indeed, it has been suggest that the Johannine and Synoptic traditions, at this point, are drawing upon the same underlying historical tradition. Before considering that critical question, here is Peter’s initial response in verse 68:

“Lord, toward whom shall we go away? You hold the utterances [r(h/mata] of (the) Life of the Age(s) [i.e. eternal life]”

The question is rhetorical and hypothetical: even if we were to go away from [a)po/] you, toward [pro/$] whom else could we go? The question assumes a negative response: there is no one else we can go to, in place of you. Peter, speaking for the Twelve (that is, the eleven true disciples, vv. 64, 70-71), recognizes that there is something truly unique and special about Jesus; he may not yet understand completely Jesus’ teaching (in the Discourse), but he recognizes that the words have a special Divine inspiration.

Peter uses the same plural r(h/mata (“things uttered, utterances”) that Jesus does in v. 63. In an earlier note, I discussed how, in the Gospel of John, plural r(h/mata and singular lo/go$ can be used almost interchangeably (see v. 60)—referring to specific sayings or teachings by Jesus. Thus Peter essentially affirms the connection between Jesus’ sayings/teachings (“words”) and life (zwh/), very much as in verse 63. As I have mentioned on numerous occasions, the noun zwh/ in the Johannine writings virtually always refers to the Divine/eternal life possessed by God—and to His life-giving power. Peter affirms the life-character of Jesus’ words through a genitival expression:

“(the) utterances [r(h/mata] of (the) life [zwh=$] eternal [ai)wni/ou]”

Above, I translated ai)wni/ou as “of the Age(s)”; however, it is an adjective, which here modifies the genitive noun zwh=$ (“of life”); therefore, to avoid complicating the genitive relationship, I have rendered it here as “eternal”.

Syntactically, the expression could be read either as a subjective or objective genitive. In the first instance, “eternal life” would be an attribute or characteristic of Jesus’ words; in the second instance, it would most likely refer to what Jesus’ words give or bring about. Both aspects are appropriate to the Johannine theology, in context; indeed, Jesus mentions both in v. 63:

    • Subjective: His words are life
    • Objective: His words (as Spirit) make live (vb zwopoei/w, i.e. give life)

Whatever Peter may have understood, precisely, at the historical level, in the literary context of the Gospel his confession combines together both of these theological aspects. It thus serves as a suitable conclusion to the entire Discourse-narrative of chapter 6. Anticipating the fuller understanding (for believers) that would come after Jesus’ exaltation (cf. the allusion to this in v. 62), Peter’s confession affirms two important theological points—points which are developed further (and more fully) elsewhere in the Gospel:

    • The Divine/eternal character of Jesus’ words (r(h/mata), since he himself (as the eternal Son of God) is the Divine Word (lo/go$) incarnate (1:14).
    • His words give eternal life. Since God is Spirit (4:24), His word possesses the life-giving power of His Spirit, clearly indicated by role of His Word in creation (1:3-4). The Son shares the same Divine Spirit, receiving it from the Father (3:34-35); his words thus have the same life-giving power, communicating (through the Spirit) the Divine/eternal life of God. As the Living Word, the Son’s words naturally bring life.

In the next daily note, we will look at the continuation of Peter’s confession in verse 69.

March 30: Mark 8:31

For the daily notes leading up to Holy Week, I will be presenting an in-depth exegetical and expository study of the Synoptic Passion-predictions by Jesus. These three predictions are part of the “Triple Tradition” —that is, sayings and narrative episodes found in all three of the Synoptic Gospels.

The starting point for this study will be the Gospel of Mark. That is to say, I will be focusing on the Gospel of Mark as representing the core Synoptic Tradition. It is the Markan version of the Passion predictions that will form the basis for these notes, to be supplemented by the significant variations and differences in the Matthean and Lukan versions.

Mark 8:31

The first of the Passion predictions occurs at Mark 8:31, immediately following the episode of Peter’s confession (8:27-30). In my view, this represents a clear transition point between the first and second halves of the Synoptic narrative. This division is best expressed in the Gospel of Mark, where the first half of the narrative (the Galilean period of Jesus’ ministry) and the second half (the Judean/Jerusalem period) are roughly equal in length. This narrative structure has been distorted in the Gospels of Matthew and Luke, effected by the inclusion of a significant amount of additional material. In particular, the journey to Jerusalem, covered by a single chapter in Mark (chap. 10), has been greatly expanded in Luke to the point where it effectively spans more than ten full chapters (9:51-19:27).

“And he began to teach them…”
Kai\ h&rcato dida/skein au)tou\$…

The second half of the Markan Gospel begins with these words (8:31). It follows directly upon the climactic moment of the first half—the confession by Peter regarding the Messianic identity of Jesus (vv. 29-30):

“And he inquired of them, ‘But who do you count [i.e. consider] me to be?’ The Rock {Peter} gave forth (an answer): ‘You are the Anointed (One)’. And he laid a charge upon them, that they should recount [i.e. tell] (this) about him to no one.”

The entire Galilean period of Jesus’ ministry (i.e., the first half of the Synoptic narrative) has led to this dramatic moment—the revelation (by Peter) of Jesus’ identity as the Messiah (“Anointed [One]”). As I have discussed at length in prior notes and articles, in the Galilean period, Jesus’ Messianic identity relates primarily to the Prophetic figure-types: Moses, Elijah, and the Anointed Herald of Isa 61:1ff (cf. Parts 2–3 of the series “Yeshua the Anointed”). However, by the time the Gospels were written, the specific title “Anointed (One)” (Xristo/$), as it is applied to Jesus, had come to be defined largely by the Davidic Ruler figure-type. And it is this figure-type—the royal Messiah from the line of David (cf. Parts 6-8 of “Yeshua the Anointed”)—that dominates the second half of the Synoptic narrative.

What precisely does Peter mean by the title in the original tradition (as expressed in Mk 8:29)? Most likely he would have in mind the Davidic Ruler figure-type; indeed, this would help to explain his reaction in v. 32. It was definitely not expected that a Messiah would suffer and die, and certainly not the Messianic Ruler of the kingdom that was to be established (on earth) in the New Age. The Lukan form (9:20) of Peter’s confession (a slightly expanded version) may be intended to convey a more precise identification with this royal figure-type: “(You are) the Anointed (One) of God” (to\n xristo\n tou= qeou=). This echoes the wording from the Infancy narrative (“the Anointed [One] of the Lord,” to\n xristo\n kuri/ou, 2:26), where  the royal/Davidic associations are abundantly clear. The Matthean form of the confession is even more expansive, reflecting, it seems, an attempt by the Gospel writer to expound the statement more squarely in terms of the early Christian understanding of Jesus’ identity: “You are the Anointed (One), the Son of the living God” (16:16; cp. the Johannine confession [by Martha] in 11:27).

“And he began to teach“ —This marks the beginning of the second half of the narrative. So also in the first half (the Galilean period), Jesus’ ministry begins with teaching, as summarized by three traditional components:

    • His proclamation of the coming of the Kingdom of God (Mk 1:14-15 par)
    • His call of the first disciples (lit. “learners,” those whom he would teach, Mk 1:16-20 par)
    • His practice of teaching in the Synagogues of Galilee (Mk 1:21ff par; cp. Lk 4:14-16ff)

Now, however, his teaching (vb dida/skw) is directed at his close disciples, and the message deals specifically with his impending suffering and death in Jerusalem. In the context of the Gospel narrative, it must also be seen as a response to Peter’s confession. Indeed, he is the Anointed One of God, but this is not to be manifested in the way that Peter and the disciples (and other Jews of the time) would have anticipated. The Davidic Messiah was expected to subdue and judge the nations, not to suffer and die at their hands. Peter’s reaction in verse 32f demonstrates rather clearly how incongruous this idea was in terms of the Messianic expectation. Jesus’ teaching is meant to prepare his disciples for the fact that his Messianic identity (as the coming Davidic Ruler) would be realized in a very different way.

The Matthean version (at 16:21) generally follows Mark at this point, and essentially preserves the dividing line between the two ‘halves’ of the Gospel narrative. The wording does, however, differ slightly:

“From then (on), Yeshua began to show [vb deiknu/w] to his learners [i.e. disciples]…”

Luke, by contrast, has blurred this division, making the Passion prediction (syntactically) part of the same tradition-unit as Peter’s confession:

“…'(You are) the Anointed (One) of God.’ And, laying a charge upon them, he gave along (the) message (that they are) to recount (this) to no one, saying that ‘It is necessary for the Son of Man to suffer many (thing)s…’ ” (9:20-22)

In the next note, we will begin examining the Passion prediction itself.

“…Spirit and Life”: John 6:63, 68

John 6:63, 68

These next two verses to be discussed are related, in some way, to the preceding Bread of Life discourse (vv. 22-59), though the precise relationship has proven difficult for commentators to determine. Verse 59 effectively serves as a conclusion to the discourse; and yet, without any other reference point, it would seem that verse 60 is referring back to the discourse (or a portion of it). The wording remains somewhat ambiguous:

“Then many out of his learners [i.e. disciples], (hav)ing heard, said, ‘This account [i.e. word/saying] is harsh [sklhro/$]—who is able to hear it?'”

There are two possibilities:

    • Verses 60ff are part of the same historical tradition, occurring in the aftermath of the discourse (as recorded in vv. 22-59)
    • The Gospel writer has joined to the discourse an entirely separate tradition, using the discourse, in the literary context of the narrative, as a way of demonstrating an example of Jesus’ teaching—i.e., the kinds of things he said which resulted in the sort of response described in vv. 60ff.

Most critical commentators would choose the second option, and there is much to be said in favor of it. In this particular instance, the view taken affects how one interprets the discourse—especially the eucharistic language and imagery in vv. 51-58. But, let us continue with the Jesus’ response to the disciples’ reaction:

“Does this trip you up? Then if you should look (and behold) the Son of Man stepping up (back to) where he was (at) the first(, what then)? The Spirit is the (thing) making (a)live, the flesh does not benefit anything! (and) the utterances [i.e. words] which I have spoken to you are Spirit and Life.” (vv. 61b-63)

The logical connection and flow of these statements is rather difficult, and may possibly reflect separate sayings which have been brought together. The basic idea behind vv. 61b-62, as we have it, is relatively clear. If the disciples find Jesus’ teaching difficult (while he is present with them), how will they respond when he has left them and returned to the Father? The Christological language in v. 62 has, I think, led some commentators down the wrong track, as though Jesus were suggesting that it would be more difficult for the disciples to behold Jesus’ ascension in glory. Much more likely here is a foreshadowing of the kind of discussion Jesus will have with his (close) disciples in the Last Discourse, where he speaks at length of his departure and return to the Father. The mention of the Spirit in v. 63 would seem to confirm this. His statement here regarding the Spirit may be seen as preparatory for the later Discourse. Let us examine verse 63 in more detail.

Verse 63

Whether or not this verse ultimately derives from separate sayings, there certainly are two distinct statements being made by Jesus:

    1. “The Spirit is the (thing) making (a)live, the flesh does not benefit anything”
    2. “The utterances [i.e. words] which I have spoken to you are Spirit and Life”

The first statement provides a clear contrast—between the Spirit (pneu=ma) and the flesh (sa/rc). Such a dualistic contrast is familiar from Paul’s letters, where he uses it repeatedly—cf. especially Romans 8:4-6ff; Gal 3:3; 4:29; 5:16-17; 6:8; Phil 3:3. It is much less common in the Johannine writings, but may be found in Jn 3:6 (cf. the prior note), and a negative connotation to the term “flesh”, as something contrary or inferior to God, is present in 8:15 and 1 John 2:16. Usually, this negative aspect is expressed by “(the) world” (ko/smo$). Here, in verse 63, the contrast is especially pronounced—not only does the flesh not give life, but it offers no benefit at all! This harsh statement must be understood properly, in terms of the comparison of the flesh with the Spirit. Compared with the Spirit, which gives everything (Life), the flesh offers nothing.

A difficult point of interpretation is whether (or in what sense) this statement should be applied to the Bread of Life discourse, and the apparent eucharistic allusions in vv. 51-58. I have addressed this question in an earlier Saturday series study.

The second statement provides the theme for this series of notes: “The utterances which I have spoken to you are Spirit and Life”. Again, there is some difficulty of interpretation here; consider the possible ways this may be understood:

    • Spirit and (divine, eternal) Life are conveyed to believers through Jesus’ words
    • This giving of “Spirit and Life” is parallel to the eucharistic (symbolic) act of eating/drinking the flesh/blood of Jesus—two aspects of the same basic idea
    • Jesus’ spoken words, i.e. his teaching, reflect part (or an aspect) of the Spirit (and Life) which he gives to believers
    • Trust in Jesus, through his words, will result in believers obtaining the Spirit and (eternal) Life

In my view, the statement is fundamentally Christological. Since Jesus is the Son (of God) sent by the Father, and since God the Father (who is Spirit, 4:24) gives the Spirit to Jesus, to say that Jesus gives the Spirit (3:34) to believers means that he conveys to believers everything that the Father is. This involves both the work, and the very presence, of Jesus—wherever he is, and whatever he does (or speaks), the Spirit of God is made manifest to those who trust in him. Jesus’ utterances are not merely the sayings and teachings recorded in the Gospel, but a manifestation of the life-giving, creative power, given to him by the Father. This interpretation will, I believe, be confirmed as we explore the remainder of the relevant passages in the Gospel (and First Letter) of John.

Verse 68

Jesus’ statements in vv. 61-63 are part of a larger narrative section; and here, beginning with verse 64, there is greater likelihood that a separate historical tradition has been joined—one which has important parallels with the Synoptic Tradition. Verses 64-71 deal specifically with the Twelve disciples, and the transition to this in v. 64 appears rather abruptly. The key saying by Jesus comes in verse 65:

“Through this [i.e. for this reason] I have said to you that no one is able to come toward me if it were not given to him out of [i.e. from] the Father”

In the narrative context, this relates back to vv. 37-40, and especially vv. 44-45, of the discourse, though it is also possible that similar sayings by Jesus were given (and circulated) separately, to the same effect. At any rate, this motif of election—of the disciples (believers) being given to Jesus by God the Father—starts to come into greater prominence at this point in the Gospel. As if in response to this declaration, we read that “many of his learners [i.e. disciples] went away, into the (place)s in the back, and no longer walked about with him”. This takes things a step further from the grumbling reaction in vv. 60-61; now many disciples drew back and no longer followed Jesus closely. What comes next in the narrative serves as a parallel, of sorts, with the confession of Peter in the Synoptic Tradition—note:

    • A direct and personal question (challenge) by Jesus to his close disciples:
      “And who do you count/consider me to be?” (Mk 8:30a par)
      “You do not also wish to lead (yourselves) under [i.e. go back/away] (do you)?” (Jn 6:67)
    • To which Peter is the one who responds with a declaration of faith:
      “You are the Anointed One (of God)” (Mk 8:30b par)
      “…we have trusted and have known that you are the Holy One of God” (Jn 6:68b)

Just prior to this confession, in John’s account, Peter makes the following statement, in answer to Jesus’ question:

“Lord, to whom will we go away? You hold (the) utterances of (the) Life of the Age” (v. 68a)

The last portion is made up of four Greek words which should now be familiar to you in studying the Gospel throughout this series:

  • r(h/mata “utterances”, i.e. spoken words, as in v. 63 (above)—cf. also 3:34; 5:47; 8:47; 10:21; 12:47-48; 14:7; 17:8.
  • zwh=$ “of Life”—the two words being in a genitival relationship, “utterances of life”, as in “bread of life” (vv. 35, 48), “light of life” (8:12), “resurrection of life” (5:29). This divine, eternal Life characterizes Jesus’ utterances—they belong to Life.
  • ai)wni/ou “of the Age”—the latest of many such occurrences of this adjective in the expression zwh/ ai)w/nio$ (“Life of the Age”). It reflects the idea of the divine, blessed Life which the righteous were though to inherit (and share with God) at the end-time, following the resurrection and Judgment. In the Johannine discourses, it tends to be used in the sense of the Life which believers in Jesus possess (“hold”) now, in the present, through trust in him—i.e. “realized” eschatology. The expression is typically translated as “eternal life”.
  • e&xei$ “you hold”—as indicated above, Jesus repeatedly states that those who trust in him hold eternal life. Peter here is expressing the belief that this Life comes from Jesus, who holds it, having himself received it from God the Father (cf. 5:26, etc).

While this language certainly reflects that of the Johannine discourses, it is interesting to see the way that it has developed here out of a core historical tradition, related to the calling of the Twelve and the betrayal of Judas. This framework has been chosen and utilized by the Gospel writer as a way to emphasize Jesus’ teaching on faith and discipleship, much as the tradition of Judas’ betrayal at the Last Supper has been used in the Gospel of Luke to introduce teaching of Jesus (cf. Lk 22:21-30). In the Johannine narrative, Judas has a special place in the “Last Supper” scene—his departure marks the moment when “the devil” has left, and only Jesus’ true disciples remain (13:2, 21-30; cp. 6:64, 70-71). It is at this point that the great Last Discourse can begin (13:31ff).

March 18: Mark 8:27-30 par

Mark 8:27-30 (par Matt 16:13-16ff; Luke 9:18-21)

The scene of Peter’s confession can be found in all three Synoptic Gospels (Matthew 16:13-16, 20; Mark 8:27-30; Luke 9:18-21), in a very similar form, certainly derived from a common tradition. In analyzing such instances of the “triple tradition” (a tradition occurring in all three Gospels), the general prevailing critical view is that Matthew and Luke both made use of Mark as a common (written) source. Be that as it may, there remain important differences between the accounts, most notably the expanded narrative in Matthew which includes Jesus’ response to Peter (verses 17-19), a saying (or sayings) found no where else in the Gospels. This portion of Matthew (especially v. 18 and 19a) is most famous (or infamous) in the West due to the role it has played in disputes between Roman Catholics and Protestants—relating to episcopacy, apostolic succession, and the authority of the Papacy. In heat of debate, partisan commentators (on both sides) were in danger of distorting the original meaning and purpose of the text beyond all recognition. While there are still major difficulties for interpreting these particular verses (relating to Peter), the passage as a whole held much different emphasis in the early Church.

The revelatory, Christological nature of the scene was, from the beginning, paramount. It is no coincidence that Peter’s confession occurs almost precisely at the mid-point of Mark’s Gospel, for it clearly is a moment of central importance. In the basic narrative framework of all three Gospels, it occurs in the context of Jesus’ first announcement of his coming suffering and death (Mark 8:31 par.), just before the Transfiguration (Mark 9:2-10 par., another revelatory scene), and the beginning of the journey to Jerusalem (see esp. Luke 9:51). Jesus poses the question to his disciples, first (Mark 9:27b):

Ti/na me le/gousin oi( a&nqrwpoi ei@nai;
“Who do the men count [i.e. consider] me to be?”
that is,
“Who do men [i.e. people] say that I am?”

(Luke [9:18b] has “Who do the throngs [oi( o&xloi] (of people) count me to be?”; Matthew [16:13b] has “the son of man” instead of “me”, reflecting a common Semitic circumlocution which may [or may not] have a Christological nuance originally in this instance)

And, secondly, the question (Mark 8:29a par., all identical):

 (Umei=$ de\ ti/na me le/gete ei@nai;
“And who do you count [i.e. consider] me to be?”
that is,
“Who do you say that I am?”

The two-fold question involves Jesus’ identity, with which his disciples are immediately confronted. So significant is the question, that we should examine carefully the three versions of Peter’s answer, as they are found in each Gospel:

Mark 8:29b:
Su\ ei@ o( Xristo/$
“You are the Anointed (One)”		 Luke 9:20b:
To\n Xristo\n tou= qeou=
“(You are) the Anointed (One) of God”		 Matthew 16:16b:
Su\ ei@ o( Xristo\$ o( ui(o\$ tou= qeou= tou= zw=nto$
“You are the Anointed (One) the son of the living God”

From a critical perspective, one may be inclined to see the shorter statement in Mark as more likely original, with Luke and Matthew adding to it (Luke adds “…of God”, Matthew adds “… the son of the living God”). From a traditional-conservative point of view, one would perhaps view the longer statement in Matthew as the original (historical) text, which Mark and Luke each simplified. Either way, the statement as it occurs in Matthew is more developed, reflecting a view of Christ much closer to that of the (orthodox) early Church. And, while critical scholars may wonder if the apostles, during Jesus’ ministry, could have formulated such a statement, it is this (developed) statement that confronts us as we read the Gospels. Its inspired nature would seem to be confirmed by Jesus’ own response (as recorded in Matthew [16:17]):

sa\rc kai\ ai!ma ou)k a)peka/luyen soi a)ll’ o( path/r mou o( e)n toi=$ ou)ranoi=$
“…flesh and blood did not uncover (this) to you, but my Father the (One who is) in the heavens”

It is this revelation which is the basis for the subsequent (controversial) declarations to Peter in vv. 18-19. Two separate, but related, titles are involved: (1) the Anointed [Xristo/$, Christ = Messiah], and (2) the Son of God. We tend, at times, to ignore, or take for granted these titles; but, in the early Church believers were forced to grapple with them mightily. It is hard to appreciate just how potent these names and titles were to the mind of ancient believers. On the one hand, there is the ancient royal concept of (God’s) anointed priest or king, stretching from the earliest religion of Israel down to messianic aspirations of Jews in the time of Jesus (on  this, cf. the series “Yeshua the Anointed“). On the other hand, an even more ancient religious symbol—the ruler of the people as Divine “son”, chosen by God, and representing Deity on earth. Both of these titles now take on new meaning in the person of Jesus Christ; for, in the ancient way of thinking, names had a “magical” quality—they encapsulate and represent something of the very nature and essence of a person.

It is therefore not surprising that we should find variant readings in this passage, involving the names and titles of Jesus. These are quite common throughout the textual tradition, but take on greater significance in Christological passages. An interesting such variant occurs at the end of the portion in Matthew [verse 20], where it states that “…he charged (lit. sent through) the learners (i.e. disciples) that no one (should) say that he is the Anointed (One)”. In quite a wide range of witnesses (a* B L D Q f1 f13 28 565 700 it syrc, p copsa et al) “Jesus” ( )Ihsou=$) was added either before or after “the Anointed” (o( Xristo/$). At first glance, this appears to be an instance of scribal carelessness or habit; certainly, the tendency was always to expand or add names and titles of Christ. However, it is at least possible that the widespread occurrence of the dual name here is due to its theological significance. Church Fathers of the second and early third centuries were keenly aware of aberrant or heterodox Christological views which treated the divine Christ as a separate entity from the man Jesus—to use the two names together was a way of indicating the incarnate person of Christ (in the orthodox sense). A similar variant also occurs in verse 21: in a* B* copsa mss, bo we find “Jesus (the) Anointed” ( )Ihsou=$ Xristo/$) instead of “Jesus” ( )Ihsou=$).

If the Church Fathers, on occasion, perhaps read too much into the names and titles of Jesus, I suspect that we today tend to find too little in them. Let us study these names and titles carefully, so that they might live anew and fresh in our prayer, praise, and confession (for more on the importance of names and naming, cf. the Christmas series “And you shall call His Name…“).