Daniel McClellan (check out his blog!) has recently posted an article on Markan Christology, I particular, in response to some recent comments by Michael F. Bird. In his article, Daniel wrote:
In addition to the facts that the “person/being” distinction is utterly irrelevant to these texts and that the second concern is a difference of degrees, not kind, the passages Bird cites in the earlier quote are cases of interpolation (see here). They didn’t originally refer to the messenger as God. While it’s true the interpolated texts were later incorporated into a broader theology of presencing, this fact rather undermines Bird’s attempt to distance the conceptualization of the messenger of YHWH from the conceptualization of Jesus. The messenger became identified with God and God’s presence and authority in virtue of possessing God’s name, as we see in Exod 23:20–21:
Look, I’m sending a messenger before you to guard you on the way and to bring you to the place that I prepared. Pay attention to him and listen to his voice. Do not rebel against him, because he will not pardon your transgressions, for my name is in him.
Christ’s possession of God’s name, in his own theophoric name as well as his repeated associated with “I am,” is conceptually identical. He has God’s name, therefore he presences God (reifies his presence) and exercises his authority. This notion of the “indwelling” of the name is found also in the Apocalypse of Abraham, where Yahoel is a name given to God, but also to an angel who meets with Abraham. The angel insists he exercises God’s power “in virtue of the ineffable name that is dwelling in me” (think also of the “place where my name will dwell”).
Interestingly enough, the Exodus 23 passage undermines one of the most common assertions that is made about Christ’s unique relationship with God in Mark. When Jesus forgives the man in Mark 2, the rhetorical bad guys wonder, “who can forgive sins but God only?” This is taken by some to be an accurate assertion of theological fact that means Jesus’ forgiveness of the man’s sins proves he is God, but a far more parsimonious reading has Jesus correct their misunderstanding by showing that he exercises that very power despite not being God. The objection that is usually lodged here is that there are no other examples anywhere of someone other than God having the prerogative to forgive sins. While this objection is an argument from silence, it’s also wrong. The messenger in Exodus 23, who’s presencing of God is likely a reflection of those earlier interpolated texts, exercises precisely that prerogative in virtue of having God’s name in him.
This is a pretty spot-on analysis about the concept of the agent (Shaliach) relationship between God and His messengers, including the relationship between the Father and the Son in the New Testament; such a theme is important in analysing the Christology of the Bible. On the agentival relationship between the Father and the Son, consider Heb 3:1:
Therefore, brothers and sisters, holy partners in a heavenly calling, consider that Jesus, the apostle and high priest of our confession. (NRSV)
As I wrote in a previous post on this verse and its Christological implications:
The Greek term translated as "apostle" is αποστολος, referring to a messenger or an emissary. It is the noun form of the verb αποστελλω, "to send out." The Hebrew equivalents of this noun and verb would be שׁליח and שׁלח, respectively. The use of this term for Jesus vis-a-vis His relationship with the Father is further biblical evidence for His subordination to the Father.
In the Bible, the one who sends is greater than the one who is sent/apostle. For instance, note the description of John the Baptist:
There was a man sent (αποστελλω) from God, whose name was John. (John 1:6)
Obviously, John the Baptist is subordinate to God.
This verb is used of the relationship between the Father and the Son as well as the relationship between the Son and the apostles:
For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I come out from thee, and they have believed that thou didst send (αποστελλω) me. (John 17:8)
As (καθος) thou hast sent (αποστελλω) me into the world, even so have I also sent (αποστελλω) them into the world. (John 17:18)
That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent (αποστελλω) me . . . I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent (αποστελλω )me, and hast loved them, as thou hast loved me . . . O righteous father, the world hath not known thee: but I have known thee, and these have known that thou hast sent (αποστελλω )me. (John 17:21, 23, 25).
Such usage underscores (1) the subordination of the apostles to Jesus and, by extension, (2) the subordination of Jesus to the Father. Such is shown, for instance, in the usage of the conjunction καθος in John 17:18 (quoted above) which means “just as,” showing the reciprocal relationship between the Father and the Son with the Son and the apostles.
This concept is also part-and-parcel of Latter-day Saint Christology (e.g., the 1916 First Presidency Statement on the relationship between the Father and the Son has an entire section on divine investiture).
Another prime example would be the agentival relationship between Christ and His apostles, which mirrors that of the Father and the Son vis-à-vis the forgiveness of sins, as discussed by Daniel in his article.
In John 20:23, we read:
If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. (NRSV)
A similar concept is found in uniquely Latter-day Saint Scripture; mirroring Matt 16:19 and John 20:23, we read the following in D&C 132:46:
And verily, verily, I say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosoever sins you remit on earth shall be remitted eternally in the heavens; and whosoever sins you retain on earth shall be retained in heaven.
Some may object to any appeal to John 20:23 as evidence of commissioned apostles of Christ having a role to play in granting forgiveness of sins. Some critics have argued that, as the Greek of John 20:23 uses the perfect tense, some have argued that the apostles were not being commissioned by Christ to be agents in forgiving sins, but merely declaring that their sins have been forgiven.
There are a number of problems with this type of reasoning.
Firstly, it makes the action of Christ nonsensical. If the person being told their sins were forgiven by the apostles already had their sins forgiven, such a declaration would not be required, as sins can only be forgiven once, and no man can usurp or trump God, making the declaration a moot point.
Secondly, one should note that the perfect tense in Koine Greek is used for a variety of purposes and cannot be translated adequately in all instances, nor can English properly express the idea of existing result which the Greek perfect conveys.
Thirdly, with respect to ἀφέωνται ("have been forgiven"), let us examine all other instances of this form (indicative perfect passive of αφιημι) in the Greek New Testament:
And when he saw their faith, he said unto him, Man, thy sins are forgiven (ἀφέωνται) thee. (Luke 5:20)
Whether it is easier, to say, Thy sins be forgiven (ἀφέωνται) thee; or to say, Rise up and walk? (Luke 5:23)
Wherefore I say unto thee, Her sins, which are many, are forgiven (ἀφέωνται), for she loved much; but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven (ἀφέωνται) (Luke 7:47-48)
I write unto you, little children, because your sins are forgiven (ἀφέωνται) for his name's sake. (1 John 2:12)
In Luke 5:20 and 23, ἀφέωνται is used as a present tense, since the man’s sins were not forgiven prior to meeting with Jesus. The same applies for the adulterous woman in Luke 7:47-48--her sins, also, were not forgiven by Christ prior to her encounter with Jesus. This is confirmed by the fact that the present tense "is forgiven" (ἀφίεται) is used in v. 47 alongside ἀφέωνται with respect to people's recognition of a then-present forgiveness of sins.
In light of this, John 20:23 supports the apostles being commissioned agents of Jesus to act in his stead (just as Christ acts, as supreme agent, in the stead of the Father) with respect to forgiving sins, as it would be contradictory for the apostles to be told to forgive sins if the sins have already been forgiven by God. The use of the perfect tense, far from diminishing the apostles' abilities to forgive sins, only heighten the reality thereof.
A parallel in modern English would be how a person, if in receipt of a command to do an action, would state something akin to "consider it done" before it has been done; the use of the perfect tense would be to show that one is determined to do the task, not necessarily that the task has already been completed.
As with the language Christ used in the Last Supper accounts, this is another piece of exegetical evidence for an ordained New Covenant Priesthood, as well as providing important insights into the concept of the agentival relationship between the Father and the Son, as well as that of the Son and his apostles.
