Verse 27 is the climax to the dialogue between Jesus and Martha, and it is her response to the question by Jesus in v. 26b—”do you trust this?” (cf. the prior note). As I discussed, the demonstrative pronoun “this” (tou=to) refers to Jesus’ statement in vv. 25-26a, which begins with the “I am” declaration (v. 25a). Thus Jesus is asking her about his identity—not only that she trusts in his word, but in who he is. In this regard, as I pointed out in the previous note, there is a basic similarity between the question to Martha, and that posed to Peter (and the other disciples) in Mark 8:29 par. In the Synoptic scene, the question is more direct in relation to Jesus’ identity—”But who do you consider me to be?”. The question of Jesus’ identity in the Johannine episode is framed differently, but, in many ways, remains quite the same—i.e. “do you trust what I have said (about who I am)?” Before proceeding to a detailed examination of verse 27, it is worth continuing the comparison with Peter’s confession. The beginning of both statements is identical:
su\ ei@ o( xristo/$…
“You are the Anointed (One) [i.e. Messiah]…”
The Matthean version of Peter’s confession is closest to Martha’s:
In some ways, Martha’s declaration takes a central place in the Gospel of John, much as Peter’s confession does in the Synoptics. The Fourth Gospel has nothing corresponding to the scene in Mark 8:27-30 par, though there is a rough parallel, with certain points of similarity, in Jn 6:66-71 (compare v. 69 with Mk 8:29 par). With Peter and Martha, here we have disciples, through an expression (confession) of faith, making a fundamental declaration regarding Jesus’ identity. Both passages are also positioned at a similar point in the Gospel narrative—the conclusion of Jesus’ (Galilean) ministry and the start of his (final) period in Jerusalem.
If we turn specifically to Martha’s statement in verse 27, we see that there are three components to it, each of which involves a particular title applied to Jesus:
- “You are
- the Anointed One [o( xristo/$]
- the Son of God [o( ui(o\$ tou= qeou=]
- the one coming [o( e)rxo/meno$] into the world”
Each of these important titles will be discussed in turn.
o( xristo/$ (“the Anointed One”)
This, of course, is the title applied to Jesus by early Christians, so thoroughly that it came to function virtually as a second name—”Yeshua (the) Anointed”, i.e. Jesus Christ (cf. Jn 1:17; 17:3). I have discussed the significance and background of this title at length in the series “Yeshua the Anointed“. It occurs less frequently in the Gospels than elsewhere in the New Testament, for obvious reasons. The historical tradition underlying the Gospel narratives reflects the fact that the title was applied to Jesus during the time of his ministry only on certain occasions, taking on greater prominence during the final period in Jerusalem. The title occurs 19 times in the Gospel of John, almost always on the lips of other people, not Jesus himself. The issue in these passages is whether Jesus might be the Anointed One (i.e. Messiah), a matter discussed and questioned by the people who saw and heard (about) him. A brief survey may be useful:
- In 1:20 (also v. 25 and 3:28), John the Baptist declares that he is not the Anointed One
By contrast, in v. 41, John’s followers (now disciples of Jesus) identity Jesus as this figure.
- In 4:25, 29, the Samaritan woman refers to the expectation of the coming of the Anointed One (Messiah, Samaritan Taheb), and raises the possibility to her fellow villagers that it might be Jesus.
- In 7:25-31, and again in vv. 40-44, people wonder, question and debate whether Jesus might be the Anointed One.
- In 10:24 people want Jesus to tell them whether he truly claims to be the Anointed One.
- In 12:34, again there are questions surrounding Jesus as the Anointed One, here connected with the title “Son of Man” so often used by Jesus in reference to himself.
There is some uncertainty as to the precise meaning of the title “Anointed One” in these passages, as there are a number of different Messianic figure-types to which it may refer. The type which came to be most prominent, that of the end-time Ruler from the line of David, is clearly in view only in 7:40-42, where “Anointed One” is contrasted with a Messianic Prophet figure. However, in 4:25ff and 7:25-31, the title seems to refer to an end-time Prophet. The references in chapter 1, in connection with John the Baptist, are harder to determine. As a result, we cannot be certain, at the historical level, just how Martha might have understood the title.
The remaining two titles, along with an interpretation of the verse as a whole, will be examined in the next daily note.