Sunday, September 26, 2021

Wilfrid J. Harrington on the use of "I am" (εγω ειμι) in Mark 14:62

The phrase εγω ειμι ("I am") only appears 3 times in Mark (6:50; 13:6; 14:62). The latter is coupled with Jesus presenting Himself as the "Son of Man" figure from Dan 7 who is the recipient of worship in both the Greek and original Aramaic (see Is Jesus given λατρευω?; cf. Chris Kugler on Daniel 7:13-14)

 

And Jesus said, I am (εγω ειμι): and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

 

Catholic New Testament scholar and priest Wilfrid J. Harrington offered the following commentary on the use of “I am” by Jesus in this text:

 

“I am.”

 

The silence of Jesus (14:61) in face of the high priest’s challenge that he respond to the charges of the witnesses (14:56-59), a silence carefully underlines (“but he was silent and did not answer”, v 61), is dramatic preparation for the solemn confession of v. 62. The high priest was forced to take direct action; his question and Jesus’ answer form the heart of this passage (14:53-65). Thoroughly Marcan, these verses are a high point of his christology. The titles “Christ” and “Son of God” stand in the hearing of the gospel (1:1). The high priest now ironically bestowed them on Jesus (Son of the Blessed is equivalently Son of God). When Jesus was acknowledged as Messiah at Caesarea Philippi he enjoined silence (8:30). But now Jesus himself, positively and publicly, acknowledged that he is the Messiah, and that he is indeed the Son of God. He did so on his own terms, in terms of “Son of Man”. With his firm “I am” he made, for the first and only time, an explicit messianic claim. He could do so because now there was no risk of triumphalist misinterpretation: he was manifestly a suffering Messiah (see 8:31). Use of “the Blessed One” and “the Power,” though not really practical Jewish terminology, did, for Mark, provide a “Jewish” colouring. His “you will see” refers to the Christian perception of Jesus “ the right hand of God” by resurrection and “coming with the clouds of heaven” at the parousia. (Wilfrid J. Harrington, Mark: Realistic Theologian—The Jesus of Mark [rev ed.; Dublin: The Columba Press, 2002], 119)

 

Mark's Christology is much higher than many believe it to be. For more on the Christology of Mark, see:

Julie M. Smith on Mark's Christology and Jesus as God in the Garden of Eden

High Christology and the Baptism of Jesus in the Synoptic Gospels

Peter M. Head on the High Christology of Matthew's Account of Jesus' Walking on the Water (cf. Mark 6:45-52, another pericope in Mark where Jesus says εγω ειμι)