Jesus Remembered: Christianity in the Making, vol. 1

THE CLIMAX OF JESUS' MISSION §18.3
(edistasany . 120 The first verb is quite a favourite of Matthew; 121 but only Matthew
of the NT writers uses the second (14.31; 28.17). Even at the end there are
those of 'little faith (oligopistos)' (14.31), to whom Jesus appears (14.31), and
even commissions despite their doubts! Unlike both Luke and John, who show
how the doubts were resolved, 122 Matthew leaves the note of doubt unresolved
(as in 14.31). 123 Is this a subtle pastoral tactic of Matthew or a reminiscence that
in the shared experiences we call 'resurrection appearances' not all were so persuaded
of what they saw and experienced?
Somewhat surprisingly, the distinctive notes of Johannine reuse of tradition
are lacking in John 21.1-14, apart from the identification of the beloved disciple
as one of the seven involved (21.7). Perhaps John saw the episode simply as
setting the scene for the conversation with Peter (21.15-23). In fact, however, it is
the indications of an early reminiscence, largely uncomplicated by later perspective,
which catch the attention. At the heart of the story is a memory linked explicitly
to seven disciples, the identity of two of them no longer clear to the memory
(21.2).i 24 It is a memory of disciples who had lost any sense of direction or
motivation (21.3). The scene itself has an earthy homeliness: tired and frustrated
fishermen (21.3-5), Peter stripped naked for the task at hand (21.7), the details of
distance from the shore and the number of fish (21.8, II), 125 and the breakfast of
fish and bread, presumably on the shore (21.9, 12-13). Is this another memory
that John attributes to the beloved disciple — hence the numbering of the account
as Jesus' third appearance (21.14)?
(9)-(12) Further appearances — 1 Cor. 15.6-8.
6 Then he appeared to more than five hundred brothers at one time, most of
whom are still alive, though some have died; 7 then he appeared to James,
then to all the apostles. ^Last of all, as to an 'abortion', he appeared to me
also.
120. In context the 'some' can only mean 'some of the eleven' (Davies and Allison, Matthew
3.681-62).
121. Matt. 2.2, 8, 11; 4.9-10 (= Luke 4.7-8); 8.2; 9.18; 14.33; 15.25; 18.26; 20.20; 28.9,
17 (cf. Luke 24.52).
122. Luke 24.41-43; John 20.24-29. The motif is extended in the (second-century?)
Epistula Apostolorum 10-12.
123. See further my Jesus and the Spirit 123-25.
124. The Gospel of Peter breaks off in the middle of what was presumably a longer list:
Peter, Andrew, Levi, the son of Alphaeus, whom the Lord . . .' (Gos. Pet. 14.60); why would
Andrew not be mentioned by John? It is not inappropriate to recall the Jesus tradition's confusion
over the identity of the less well-known members of the twelve (see above, §13.3b[2]).
125. No explanation for one hundred fifty-three as a symbol has succeeded in winning
much support (see, e.g., Brown, John 1074-76).
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