By God’s grace, English translations of the Bible are generally of very high quality, far higher than the translations of any other ancient text. More effort is put into securing just the right sense and nuance when translating the Bible than anything else, because so much is at stake. Due to my over-education, I have the rare privilege of reading English translations not only alongside the original Hebrew, but alongside other translations used by the earliest Christians in Greek (the Septuagint), Syriac (the Peshitta), and Latin (the Vulgate). And when I came to Zephaniah 3:1, I noticed something strange: unusually, all the English translations I looked at disagreed with all the early versions. What’s going on here? (more…)
There are a number of places in the Gospels where the words of Jesus or someone else are reported in Hebrew or Aramaic, followed by a gloss in Greek (which is usually translated into English for English-reading audiences). Thus “Immanuel” is glossed “God with us” in Matthew 1:23, and “Eli, Eli, lema sabachthani” as “My God, my God, why have you forsaken me?” in Matthew 27:46. But in one case the supplied translation adds a few words: in Mark 5:41, Jesus says to the dead girl, “Talitha koum!” which is translated as “Little girl, I say to you, get up!” A rudimentary knowledge of Aramaic quickly indicates that talitha is “little girl” and koum (qum) is “get up!” but where did “I say to you” come from? This has long made me scratch my head, but now I have a theory. (Nerd alert!) (more…)
It is often claimed that one insuperable difference between Protestants and Catholics is that Protestants, since Luther, believe in the priesthood of all believers, while Catholics believe Christians need a priest to bring them to God. Today this is usually a Protestant accusation against Catholics, although in the sixteenth century Luther’s notion of the priesthood of all believers, including illiterate and semi-literate peasants, did come in for a certain amount of ridicule from some of the more educated members of the clergy. Some of the wilder branches of Protestantism have gone further than Luther, even rejecting, on the claimed basis of the “priesthood of all believers,” any ordained clergy whatsoever (this includes the Plymouth Brethren and the Quakers), while many “Bible-believing” Protestants draw a sharp distinction between Roman Catholic priests and their own pastors or elders. As with so many things, however, the disagreement between the denominations over the scope of the priesthood is based more on an argument over words than over the substance of what the Bible says. There are substantive disagreements in Roman Catholic and various Protestant understandings of priesthood(s), but the “argument” over the priesthood or not of all believers can safely be put down to a deficiency of northern European languages like English, which have one word where Greek has two, and a desire on both sides of the argument to affirm the superiority of their group over those who disagree with them.
One of the perennial dividing issues between Roman Catholics and other Christians is the issue of Petrine Primacy. The Roman Catholic Church claims that our Lord gave his apostle Peter universal jurisdiction over Christians everywhere, and that the popes are Peter’s successors in this role. Unsurprisingly, other Christians have taken a dimmer view of papal claims to universal jurisdiction. (Papal claims are not, however, unique: some have suggested that the title “Ecumenical Patriarch” for the Patriarch of Constantinople implies a claim to universal jurisdiction, and a few scribes in the Church of the East title their patriarch the “Catholicos-Patriarch of the East and of all the inhabited world.” Indeed, a scribe in Mosul in northern Iraq even gave the so-called “Nestorian” Catholicos the title “Vicar of Christ” [syr. natar duktheh da-mshiha]!)
A few years back, as I was re-reading Boniface VIII’s encyclical Unam Sanctam (as one does), I observed that his interpretation of John 21:17 flips the imperative: Jesus commanded Peter to “Feed my sheep,” but Boniface interpreted the text as a command to Christ’s sheep to be fed by Peter. This got me thinking.
Many critics of the papacy throughout the centuries (perhaps beginning with Origen?) suggested that when Christ said to Peter, “You are Peter, and on this rock I shall build my Church” (Matt 16:18), the rock in question is not Peter but something else, perhaps Peter’s confession, or perhaps Christ himself. (Paul tells us that Christ is the cornerstone, but we may not require the architectural metaphors for the spiritual community to be fully consistent.) I think this idea is nonsense: if, as is most likely, Jesus was speaking Aramaic, then what he said is, “You are Peter [Aramaic kefa, “the rock”], and on this kefa I shall build my Church.” We know from other NT texts that the Aramaic name of Peter is Kefa.
(I shall not consider in this post whether the Roman popes are the heirs of Peter or not. I actually have little at stake in the question, the reasons for which will become clear later, I suspect. If they wish to claim to be Peter’s heirs, let them live according to Peter’s call.)
So, having established that Christ singled out Peter in this passage, the question is what did he single out Peter for. What did Petrine primacy consist of?
In the context of Matt 16, there are two things mentioned, neither of which is fully clear. “The keys of the kingdom” would suggest that Peter can open God’s kingdom for others. The very curious grammar of the “binding” and “releasing” (something close to “what you bind on earth shall have been bound in heaven”; future perfect periphrastic constructions are rare!) is surprising, but whatever the authority consisted of, it was then given by the Lord to the disciples more generally at Matt 18:18, sandwiched between instructions for confronting a fellow believer regarding sin (confronting as a peer, one might note) and references to any two or three Christians gathered together in Christ’s name for prayer. Neither of these phrases are very clear regarding the content of Petrine primacy, which is no doubt why Boniface only cited Matt 16 to declare that papal authority has a divine origin, not to define the content of that papal authority.
Fortunately, other passages are clearer about what is required of Peter. Luke 22:31-32 again singles out Peter, and indicates that once he has repented of denying his Lord, he should “strengthen [his] brothers.” In John 21:15-17, Jesus three times commanded Peter to feed Christ’s sheep. The command is not to the sheep, but to Peter, to provide food for the sheep. Peter’s role in the early Church was to encourage, to feed, and to serve.
And this should not surprise us. Christ himself “did not come to be served, but to serve” (Mark 10:45). In that same context, Christ made clear what Christian primacy had to look like: “You know that those who intend to rule over the gentiles lord it over them, and their great men exercise authority over them. It will not be this way among you, but whoever wants to become great among you will be your servant, and whoever wants to be first among you will be the slave of all” (Mark 10:42-44). Christian leadership does not consist in exercising authority and lordship, but in serving. If Peter was singled out for primacy of Christian leadership, after Christ, then he was called to serve more than all others. If Peter was called to universal Christian leadership, this means that he was obliged to serve all Christians everywhere.
And Peter understood this! His instructions to Christian leaders forbid “lording it over those entrusted to you” (1 Pet 5:3) and admonish these leaders to be “eager to serve” (1 Pet 5:2). That is why, in spite of all his faults and failures, Peter is a great saint and a model for us all.
But think how different the history of Christianity would be if the popes had understood Petrine primacy as a call to serve rather than an opportunity to be served. Patriarch Michael Keroularios of Constantinople was by reputation suitably pugnacious, but it was the papal envoy Cardinal Humbert who stormed into the Hagia Sophia Cathedral in Constantinople and inaugurated the schism of 1054 by excommunicating the Greek patriarch in the pope’s name. Who was served by this? One of the most severe spiritual crises under papal jurisdiction was the papal schism of 1378-1415, when for over a generation multiple different people claimed to be pope and were recognized by different countries. It’s easy to see that as politics, and easy to miss the degree to which, on medieval understandings of salvation’s dependence upon allegiance to the (correct) pope, the salvation of large segments of the population was brazenly endangered by papal grasping. That was the crisis which gave rise to the Conciliar movement in Western Europe, the notion that when popes were sufficiently refractory, they themselves were subject to ecumenical councils. The Conciliar movement itself was outflanked by Pope Eugenius IV at Florence, and then banned by Pope Pius II in his bull Execrabilis of 1460, which then hampered the papacy’s ability to respond positively to criticism from friend and foe alike. Pope Leo X was not the innocent Daniel in the lion’s den of the Roman Curia, as Luther portrayed him in his dedicatory letter to his treatise The Freedom of the Christian, though Luther himself was hardly docile.
The irony is that by the time of these medieval popes, a papal title invented centuries earlier had become a fixed part of papal self-designation. In the late 6th C, Patriarch John IV of Constantinople assumed the title “Ecumenical Patriarch.” This might be taken to imply jurisdiction over the entire inhabited world (the “oikoumene,” from which the title “ecumenical” is derived). Pope Pelagius II protested the title as a usurpation of papal prerogative, but his successor Pope Gregory I had a different response: he disliked John IV, but he did not dispute the title. Instead, Pope Gregory adopted the title servus servorum Christi (“the servant of Christ’s servants”). If John of Constantinople claimed preeminent status, Gregory claimed preeminent service, and in so doing he captured perfectly the Lord’s calling for Peter. According to the 1913 Catholic Encyclopedia, the title was used by some popes after Gregory and not others, and occasionally by bishops or others, but by the tenth century the title was claimed by all subsequent popes, and after 1200 or so was used exclusively by popes, even the very popes whose arrogance and lordliness contradicted Christ’s teachings on the nature of Christian leadership.
I suspect that the more that popes take this title and Peter’s calling as their agenda, the more Christians will wish to be fed by the Roman pontiff.
This afternoon, over lunch, I was asked by a friend who is neither Christian nor Jewish how I might respond to the contention that Jesus could not be the Messiah because he did not usher in an era of world peace. (For an online Jewish website presenting this objection, see here.) Honestly, it’s not a topic which exercises me greatly, but I thought I’d present my answer here for future correction.
Basically, I have two answers. The first looks at what Jesus taught about the Messiah, and the second at what the Hebrew scriptures themselves say about the Messiah.
(Prolegomena: the words “Christ” and “Messiah” are distinct in English, but refer back to the same thing. Hebrew haMoshiah was Aramaicized as meshiha, which was occasionally (e.g. John 1:41 and 4:25) transcribed into Greek as messias, thence to Latin messia, thence to English messiah. On the other hand, already in the Septuagint Greek translation of Leviticus (date debated, but before 100 BCE likely), the Greek adjective khristos was used to translate the Hebrew haMoshiah, and it was similarly used in the two passages of the Gospel of John cited above. It was used as a substantive adjective, i.e. an adjective-turned-noun, in the Septuagint translation of Psalm 2:2, and thus became the common way of referring to the Messiah in Greek. Greek khristos was transcribed into Latin usually as christus, and thence to English as Christ. I will not distinguish between the nuances in English between Messiah and Christ, because they have a shared pedigree.)
The Messiah According to Jesus
1. Jesus claimed to be the Messiah. He asked the disciples, “Who do you say that I am?” and when Peter said, “The Christ,” which Jesus approved (Matt 16:13-20), and when asked under oath by the High Priest if he was the Christ, Jesus answered in the affirmative (Mark 14:61). When a Samaritan woman expresses hope that the coming Messiah will sort out religious questions for them, Jesus claims to be the answer (John 4:25-26). Thus it is not surprising that the earliest Christian texts use the title for Jesus unreservedly.
2. Jesus disclaimed inaugurating an age of peace. For example, Jesus said, “Do not think that I came to bring peace; I did not come to bring peace, but a sword” (Matt 10:34). The sword that he speaks of is not the sword of conquest, but division within a family in the first instance (Matt 10:35), and the promise that his followers would be killed for following him (Matt 10:38-39, remembering that a cross at that time was a mode of execution, not a bothersome difficulty).
3. Jesus spoke of God’s Reign (more often translated “Kingdom of God,” but a phenomenon rather than a place) as something both present and to come. Thus he taught his disciples to pray, “may your kingdom come” (Matt 6:10), even while he was announcing, “God’s reign has come” (Matt 4:17; the verb sometimes translated “at hand” is more literally “has come close”). He even said, “God’s kingdom is within you” (Luke 17:21).
4. The immediate Kingdom of God will include Christians suffering a lot of violence (e.g. Matt 10:23; John 16:2), but also a kind of peace given by Christ (Mark 5:34; more generally, John 14:27 and 16:33). Jesus does not say much of anything about the notion of future world peace, although he likens it in a parable to “entering into the joy of [one’s] master” (Matt 25:21,23), and elsewhere he likens it to a feast (Matt 8:11). He also uses the traditional language of Daniel 7:13-14 to describe a future coming of the Messiah (Matt 24:30-31). At that time, the “Son of Man” (i.e. the Messiah) will condemn all injustice and wickedness (the chief obstacles to peace) and bring the righteous to “the kingdom prepared for you” (Matt 25:34).
Thus, it appears from the teaching of Jesus that there is a distinction between the first coming of the Messiah, to “bring the kingdom near” despite ongoing violence and suffering, and a second coming of the same, to bring an end to all evil and inaugurate the fullness of the kingdom. This is called “inaugurated eschatology,” “partially realized eschatology,” or “the ‘already’ and the ‘not yet.'”
But critics may say that the Messianic prophecies of the Hebrew scriptures do not support such a bifurcated Messianic mission. So that is the second piece of my response to the question.
The Messiah According to Isaiah
(Yes, I know there were other prophets than Isaiah, and the arguments I make for Isaiah could be generalized to other prophets. But in the interest of writing a blog post rather than a book on the subject, I’ll limit my discussion to Isaiah.)
Isaiah certainly foretold world peace. Most obviously, “And they will hammer their swords into plowshares and their spears into pruning hooks. / Nation will not lift up sword against nation, / And never again will they learn war.” (Isaiah 2:4) When will this come about? Isaiah tells us: “In the last days” (Isaiah 2:2), when the Lord “will judge between the nations and will render decisions for many peoples” (Isaiah 2:4).
But what does Isaiah say of the Messiah? This is where things get a little more tricky. Isaiah refers to Cyrus of Persia as the Lord’s “anointed” (45:1), but leaving that aside for now, more to the point are various prophecies which do not necessary use the term “Messiah” but were understood by an ancient Jewish audience to refer to the prophesied Davidic ruler. The only one to use the term “anointed” is Isaiah 61:1-2:
The Spirit of the Lord God is upon me,
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners;
To proclaim the favorable year of the Lord
And the day of vengeance of our God.
(This passage was quoted by Jesus in Luke 4:18-19, and pronounced fulfilled.) This passage does not say anything about world peace, as it turns out, but presumes that people have been afflicted, brokenhearted, taken captive, and made prisoner.
Other prophecies from Isaiah are debated as to whether they pertain to the Messiah or not. Most notable are the “Servant Songs” (Isaiah 42:1-4; 49:1-6; 50:4-9; and 52:13-53:12), which speak of the Lord’s Servant. The most common Jewish interpretation is probably that these songs refer to the Jewish people collectively, while Christians have traditionally interpreted them with respect to the Messiah. What do they tell us?
In Isaiah 42:1-4, the Lord speaks of choosing his servant and putting his Spirit upon him, in similar language to Isaiah 61:1 though without the word to anoint, and that this servant will bring justice to the world. In Isaiah 49:1-6, the servant speaks, claiming to be hidden in God’s hand and quiver (49:2). While he is addressed by God, “You are my servant, Israel” in 49:3, he is also given the mission “To bring Jacob back to Him, so that Israel might be gathered to Him” (49:5). This implies some identification between the servant and Israel, but also a distinction: the servant is to bring Israel back to God. And not only Israel: the Lord says to his servant,
It is too small a thing that You should be My Servant
To raise up the tribes of Jacob and to restore the preserved ones of Israel;
I will also make You a light of the nations
So that My salvation may reach to the end of the earth. (49:6)
So the Lord’s servant is chosen by the Lord, anointed by the Spirit, and given a mission of restoration of God’s people and salvation to all the peoples. If the servant is simply the people of Israel, as some suggest, I do not see how the people of Israel can restore themselves. One might propose that the righteous people of Israel would bring back those who have strayed, but even “the preserved ones of Israel” need restoration. And this passage’s double reference to God choosing the servant from the womb (49:1,5) sounds more like the Lord’s call of Jeremiah (Jer 1:5), referring to an individual. The reference to the servant’s law in 42:4 may then imply that the Lord’s servant is a king, and these passages are likely among the Messianic prophecies of Isaiah. And they do foretell a Messianic restoration of all things.
In Isaiah 50:4-9, the servant speaks again, indicating his obedience to the Lord, and yet his suffering of beating, beard-plucking, and being spat upon (50:6). Although he protests that the Lord will help him and he will outlast his opponents (50:9), there is nothing in this passage about world peace or even victory, just confidence in a courtroom. Instead, it mentions his suffering and endurance.
The final Servant Song is even more direct, and it is small wonder that it is so frequently quoted in the New Testament. This is the passage in which the servant is described as “a man of sorrows” and “surely our griefs he himself bore, and our sorrows he carried.” It describes how the servant is killed unjustly (53:7-8) among criminals (53:9,12), though in fact buried by a rich man (53:9), and yet his suffering was to take away the sins of the people (53:5-6). Nevertheless, “If he gives himself as a sacrifice for guilt, he will see offspring, he will prolong his days, and the Lord’s pleasure will prosper through him” (53:10). How someone who gives himself as a sacrifice can live longer is a puzzle in this passage, simply unanswered here.
But the prophecies of Isaiah speak on the one hand of world peace, and on the other of the suffering servant of the Lord. Both are speaking of the Messiah. This Messiah is Jesus, who as the Lord’s suffering servant has indeed dealt with our sins, “and by his wounds, we are healed.” The fact that the Messiah’s sufferings would not immediately usher in a period of world peace was understood and clearly articulated by Jesus, and implicit in Isaiah’s various prophecies regarding the suffering servant.
The question how can the Messiah suffer rather than ushering in an age of prosperity is not new. Jesus faced the question himself (John 12:34). But the fact of the matter is that the current brokenness of the world, which is very broken indeed, and the incomprehension of the crowds are no surprise to him and no ultimate obstacle to his redemptive plan.