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THE UNCLEAR QURAN: WHAT IS THE INJIL?

The Quran repeatedly asserts that it is a book that fully explains everything contained therein:

Say: “Shall I seek for judge other than God? – when He it is Who hath sent unto you the Book, explained in detail.” They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. S. 6:114 Y. Ali

This Qur’an is not such as can be produced by other than God; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book – wherein there is no doubt – from the Lord of the worlds. S. 10:37 Y. Ali

There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it, – a detailed exposition of all things, and a guide and a mercy to any such as believe. S. 12:111 Y. Ali

One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims. S. 16:89 Y. Ali

A Book, whereof the verses are explained in detail; – a Qur’an in Arabic, for people who understand; – S. 41:3 Y. Ali

The Muslim scripture further attests that Jesus was given the Gospel:

“And He will teach him the Book, the Wisdom, the Torah, the Gospel,” S. 3:48 Arberry

When God said, ‘Jesus Son of Mary, remember My blessing upon thee and upon thy mother, when I confirmed thee with the Holy Spirit, to speak to men in the cradle, and of age; and when I taught thee the Book, the Wisdom, the Torah, the Gospel; and when thou createst out of clay, by My leave, as the likeness of a bird, and thou breathest into it, and it is a bird, by My leave; and thou healest the blind and the leper by My leave, and thou bringest the dead forth by My leave; and when restrained from thee the Children of Israel when thou camest unto them with the clear signs, and the unbelievers among them said, “This is nothing but sorcery manifest.” S. 5:110 Arberry

Then We sent, following in their footsteps, Our Messengers; and We sent, following, Jesus son of Mary, and gave unto him the Gospel. And We set in the hearts of those who followed him tenderness and mercy. And monasticism they invented — We did not prescribe it for them — only seeking the good pleasure of God; but they observed it not as it should be observed. So We gave those of them who believed their wage; and many of them are ungodly. S. 57:27 Arberry

The Islamic text states that the Gospel was in existence at Muhammad’s time, and that Christians were expected to live and judge by it:   

And We sent, following in their footsteps, Jesus son of Mary, confirming the Torah before him and We gave to him the Gospel, wherein is guidance and light, and confirming the Torah before it, as a guidance and an admonition unto the godfearing. So let the People of the Gospel judge according to what God has sent down therein. Whosoever judges not according to what God has sent down — they are the ungodly. S. 5:46-47 Arberry

Had they performed the Torah and the Gospel, and what was sent down to them from their Lord, they would have. eaten both what was above them, and what was beneath their feet. Some of them are a just nation; but many of them — evil are the things they do. S. 5:66 Arberry

The Quran is also aware of certain teachings found in the Gospel:

Say: ‘People of the Book, you do not stand on anything, until you perform the Torah and the Gospel, and what was sent down to you from your Lord.’ And what has been sent down to thee from thy Lord will surely increase many of them in insolence and unbelief; so grieve not for the people of the unbelievers. S. 5:68 Arberry

God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that IS a promise binding upon God IN the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph. S. 9:111 Arberry    

Muhammad is the Messenger of God, and those who are with him are hard against the unbelievers, merciful one to another. Thou seest them bowing, prostrating, seeking bounty from God and good pleasure. Their mark is on their faces, the trace of prostration. That is their likeness in the Torah, and their likeness IN the Gospel: as a seed that puts forth its shoot, and strengthens it, and it grows stout and rises straight upon its stalk, pleasing the sowers, that through them He may enrage the unbelievers. God has promised those of them who believe and do deeds of righteousness forgiveness and a mighty wage. S. 48:29 Arberry

The Muslim scripture is even aware that the Gospel was sent down after the time of Abraham:

People of the Book! Why do you dispute concerning Abraham? The Torah was not sent down, neither the Gospel, but after him. What, have you no reason? S. 3:65 Arberry

The word Injil is always used for the Christian revelation, and particularly associated with Jesus. This word also occurs only in Medinan passages, with the exception of 7,156/157 which is traditionally regarded as late Meccan though it seems to have some Medinan references. The origins of Injil are clearly the Greek euangelion, Evangel, Good News, Gospel (Old English god-spel). Whether it entered Arabic from Syriac or Ethiopic has been debated, but the Ethiopic wangel has a long vowel like Injil and this suggests that the word was brought over by Abyssinian Christians and it was probably in widespread use in Arabia before Muhammad’s time.1

Herein lies the problem.

Despite claiming that it is a scripture which explains all things in detail, the Quran fails to identify what the Gospel given to Jesus happens to be.

For instance, is the Gospel the revelation which Jesus proclaimed orally? Or does it also encompass the deeds of Christ, and not just to what he preached?

Does the Gospel mentioned in the Quran also refer to its eventual inscripturation, which became the means by which Jesus’ proclamation was preserved? After all, how could the Christians of Muhammad’s day live and judge by the Gospel if the term does not encompass the written component of the revelation given to and through Christ?

And since the only Gospel that the Christians of Muhammad’s day possessed are the four Gospels of the New Testament canon, wouldn’t this, therefore, prove that the Muslim scripture confirms the canonical Gospels as the preserved words of God?

Or does the Quran have in mind the diatessaron, which was a harmonization of the four Gospels into Syriac, composed by the Assyrian pupil of Justin Martyr named Tatian around 170 AD?

This Gospel harmony was what the Syriac speaking Christians went by until the fifth century AD when the Peshitta was produced, which contained a translation of all four of the Gospels separately.

How does any Muslim actually know?       

The Islamic scholar George Parrinder’s statements exemplify the confusion that academics in the field face in trying to figure out the Gospel that the Quran has in view:  

Whether Injil must be understood narrowly of the Gospel that Jesus preached, or more widely of the New Testament, the Christian scriptures, is a difficult question. Jesus brought the Gospel, but Christians later had the ‘Injil in their possession’. (7,156/157). This is a complex matter, and discussion must be deferred till later when consideration is given to the relationship between the words of Jesus and the four Gospels written by the evangelists, and the interdependence of the teaching and the life of Jesus.

The word Gospel (Injil) occurs twelve times in the Qur’an, as follows:

3,2/3: ‘He sent down the Torah and the Gospel aforetime as guidance for the people.’

3,43/48: ‘He will teach him the Book and the Wisdom and the Torah and the Gospel.’

3,58/65: ‘Why do ye dispute about Abraham, seeing that the Torah and the Gospel were not sent down till after his time?’

5,50/46: ‘We gave (Jesus) the Gospel, containing guidance and light, confirming the Torah which was before it, and as guidance and admonition to those who show piety.’

5,51/47: ‘Let the people of the Gospel judge by what God hath sent down therein; if any do not judge by what God hath sent down, they are the reprobate.’

5,70/66: ‘If they had established the Torah and the Gospel, and what has been sent down to them from their Lord, they would have eaten from above and from beneath their feet.’

5,72/68: ‘O People of the Book, ye have nothing to stand upon until ye establish the Torah and the Gospel and what has been sent down to you from your Lord.’

5,109/110: ‘I have taught thee the Book and the Wisdom and the Torah and the Gospel.’

7,156/157: ‘The Gospel in their possession, urging them to what is reputable, and restraining them from what is disreputable, making good things allowable for them and foul things forbidden, relieving them of their burden and the shackles which have been upon them.’

9,112/111: ‘A promise binding upon him in the Torah, the Gospel, and the Qur’an.’

48,29: ‘What they are compared to in the Gospel is a seed which puts forth its shoot.’

57,7: ‘We gave (Jesus) the Gospel.’

In the Meccan sura 19,31/30 comes the word attributed to Jesus: ‘He hath bestowed on me the Book’. The above verses show that Jesus was given all the truths enshrined in the sacred books, the Torah and the Wisdom. Ibn Ishaq said that ‘in the Gospel is what Jesus brought in confirmation of Moses and the Torah he brought from God.’1

The holy books of Judaism, Christianity and Islam are seen as belonging to a sacred succession; they are not outdated, but all bring divine truth to give guidance to men. Sura 3,2/3, addressed to Muhammad, says: ‘He hath sent down to thee the Book with the truth, confirming what was before it, and he sent down the Torah and the Gospel aforetime as guidance for the people, and he sent down the Furqan’. The Furqan is ‘discrimination’ or ‘revelation’. According to Zamakhshari it is used of the whole class of heavenly books, as in 21,49/48: ‘We gave to Moses and Aaron the Furqan and illumination.’ But in 3,2/3 and 25,’ and elsewhere it seems to be used of the Qur’an: ‘Blessed be he who hath sent down the Furqan upon his servant. ‘ In this sense the Qur’an is the Furqan as discrimination or criterion of truth, to make clear what went before. It is not an abrogation of previous scriptures, but a confirmation and a touchstone of truth, making clear what they meant: ‘This Qur’an is not such as to have been invented apart from God; but it is a confirmation of what is before it, and a distinct setting forth of the Book in which there is no doubt, from the Lord of the worlds.’ So also 2,98/97: ‘ Gabriel – verily he hath brought it down upon thy heart with the permission of God confirming what was before it.’ (Geoffrey Parrinder, Jesus in the Qur’ān [OneWorld Publishers, Oxford England, Reprinted 1996], 15. Gospel (Injil), pp. 142-144; bold emphasis mine)

Parrinder believes that the Muslim book does not differentiate between the Gospel of Jesus and the Gospels which the Christians possessed:

Behind the written books is the heavenly original or archetype, the ‘Mother of the Book’ (umm al-kitab). ‘Lo it is in the Mother of the Book in our presence, exalted, wise.’ (43,3/4; 3,5/7; 13,39) And again: ‘A messenger from God reciting sheets kept pure, in which are Books true.’ (98,2) Messengers may be thought of as receiving books from God, copies of the heavenly original, as some of the apocryphal epistles said that Jesus had a book which he revealed to his disciples.1

There is no suggestion in the Qur’an that the Gospel given to Jesus was different from the canonical Gospels held by Christians. This is a matter of importance, in view of later Muslim polemic. Indeed the Qur’an enjoins the ‘people of the Gospel’ to ‘judge by what God hath sent down therein‘. (5,51/47) It speaks of ‘ the Gospel in their possession’ (7,156/157) and urges them to follow the messenger spoken of in it. The Qur’an itself is sent down to confirm the Book which was before it, and to act as a ‘protector over it’. (5,52/48) (Ibid., p. 145; bold emphasis mine)

Parrinder also mentions Muslims who reject the idea of the Quran proclaiming that the text of the previous Scriptures has been corrupted:

Later Muslim writers spoke of the ‘corruption’ (tahrif) of the scriptures by Jews and Christians. The Ebionites, JudeoChristians, had already accused the Jews of corrupting their scriptures. Muslim writers differed in their opinions about what had been done. Some scholars (e.g. Biruni) declared that Jews and Christians had actually altered the text of the Bible. But others (Tabari, Ibn Khaldun, etc.) said that they had interpreted the words incorrectly. It was argued that tahrif meant to change a thing from its original nature, but no man could possibly corrupt words that came from God. So at the most Christians could only corrupt by misrepresenting the meaning of the word of God. Muslims could do the same with the Qur’an and Jews with the Torah. The Gospel was in its original purity, but it was possible to distort its meaning by unsound arguments. This was the teaching of Bukhari, and sura 3,72/78 was quoted to show that the Jews might misinterpret the scriptures yet these remained intact: ‘A part of them twist their tongues in the Book, that ye may think it to be a bit of the Book, though it is not a bit of the Book Be ye rabbis in virtue of your teaching the Book, and in virtue of your having studied it. ‘

In modern times some popular polemic may blame Christians for corrupting the Gospel, yet there are Muslim commentators who prefer the view that exposition has been at fault rather than any tampering with the text. Sayyid Ahmad Khan, who wrote the first commentary on the Bible by a Muslim, followed this viewpoint and he tried to bring Christian and Muslim exegesis into agreement. Another writer says: ‘In the Koran tahrif means either false interpretation of the passages bearing upon Mohammed or non-enforcement of the explicit laws of the Pentateuch. As for the text of the Bible, it had not been altered… No rival text is assumed.’1

There remains the difficult problem of the relationship between the Gospel, the Good News that Jesus taught, and the record of his words in the four Gospels. There is no evidence that Jesus ever wrote a line of his teaching. Muslims also believe that Muhammad was illiterate and hence the written Qur’an was recorded by his followers; secretaries like Zaid ibn Thabit collected the written and oral fragments from ‘scraps of parchment and leather, tablets of stone, ribs of palm branches, camels’ shoulder-blades and ribs, pieces of board, and the breasts of men’. A similar process took place with the Gospel, though it had long been written down by the time of Muhammad. The canonical Gospels had been separated by the church from apocryphal legends. The first evangelists collected their material, as Luke says, from eyewitnesses and ministers of the word, and they tried to trace ‘the course of all things accurately from the first’. (Lk. 1,2f.)  (Ibid., pp. 146-147; bold emphasis mine)

What the foregoing highlights is that the only thing clear about the Quran is that it is far from being a perspicuous scripture. Rather, it is a confused, incoherent, unintelligible mishmash of fables and instructions that make absolutely no sense without the aid of sources external to itself.

As the Iranian scholar of Islam Ali Dashti put it:

Unfortunately the Qor’an was badly edited and its content are very obtusely arranged. All students of the Qor’an wonder why the editors did not use the natural and logical method of ordering by date of revelation, as in ‘Ali b. Abi Taleb’s copy of the text.” (Dashti, Twenty-Three Years: A study of the Prophetic Career of Mohammad (Allen and Unwin, London, 1985), p. 28; bold emphasis mine)

And:

“Among the Moslem scholars of the early period, before bigotry and hyperbole prevailed, were some such as Ebrahim on-Nazzam who openly acknowledged that the arrangement and syntax of the Qor’an are not miraculous and that work of equal or greater value could be produced by other God-fearing persons.

“Pupils and later admirers of on-Nazzam, such as Ebn Hazm and ol-Khayyat, wrote in his defence, and several other leading exponents of the Mo’tazelite school shared his opinion. They saw no conflict between the theses of on-Nazzam and the statements in the Qor’an. One of their arguments is that the Qor’an is miraculous because God deprived the Prophet Mohammad’s contemporaries of the ability to produce the like of it; in other times and places the production of phrases resembling Qor’anic verses IS POSSIBLE AND INDEED EASY.

“It is widely held that the blind Syrian poet Abu’l-‘Ala ol-Ma’arri (368/979-450/1058) wrote his Ketab ol-fosul wa’ l-ghayat, of which a part survives, in imitation of the Qor’an.

“The Qor’an contains sentences which are incomplete and not fully intelligible without the aid of commentaries; foreign words, unfamiliar Arabic words, and words used with other than the normal meaning; adjectives and verbs inflected without observance of the concords of gender and number; illogically and ungrammatically applied pronouns which sometimes have no referent; and predicates which in rhymed passages are often remote from the subjectsThese and other such aberrations in the language have given scope to critics who deny the Qor’an’s eloquence. The problem also occupied the minds of devout Moslems. It forced the commentators to search for explanations and was probably one of the causes of disagreement over readings.” (Pp. 48-49)

“To sum up, more than one hundred Qor’anic aberrations from the normal rules and structure of Arabic have been noted. Needless to say, THE COMMENTATORS STROVE TO FIND EXPLANATIONS AND JUSTIFICATIONS FOR THESE IRREGULARITIES. Among them was the great commentator and philologist MAHMUD OZ-ZAMAKHSHARI (467/1075-538/1144), of whom a Moorish author wrote: ‘This grammar-obsessed pedant has committed a shocking error. Our task IS NOT TO MAKE THE READINGS CONFORM TO ARABIC GRAMMAR, but to take the whole of the Qor’an as it is AND MAKE THE ARABIC GRAMMAR CONFORM TO THE QOR’AN.’

“Up to a point this argument is justifiable. A nation’s great speakers and writers respect the rules of its language in so far as they avoid modes of expression which are not generally understood and popularly accepted, though they may occasionally find themselves obliged to take liberties. Among the pre-Islamic Arabs, rhetoric and poetry WERE WELL DEVELOPED and grammatical conventions WERE ALREADY ESTABLISHED. The Qor’an, being in the belief of Moslems superior to all previous products of the rhetorical genius, must contain the fewest irregularities.

“Yet the Moorish author’s censure of Zamakhshari is open to criticism on the ground that it reverses the usual argument. This is that the Qor’an is God’s word because it has a sublime eloquence which no human being can match, and that the man who uttered it was therefore a prophet. The Moorish author maintained that the Qor’an is faultless because it is God’s word and that the problem of the grammatical errors in it MUST BE SOLVED BY CHANGING THE RULES OF ARABIC GRAMMAR. In other words, while most Moslems answer deniers by citing the Qor’an’s eloquence as proof of Mohammad’s prophethood, the Moorish author, having taken the Qor’an’s divine origin and Mohammad’s prophethood for granted, held all discussion of the Qor’an’s wording and contents to be inadmissible.” (Pp. 50-51)

Neither the Qor’an’s eloquence nor its moral and legal precepts are miraculous. The Qor’an is miraculous because it enabled Mohammad, single-handedly and despite poverty and illiteracy, to overcome his people’s resistance and found a lasting religion because it moved wild men to obedience and imposed its bringer’s will on them.” (Ibid., p. 57; bold and capital emphasis mine)

Dashti further stated that,

“The Qor’an contains many instances of confusion between the two speakers, God and Mohammad, in the same verse… Among these many passages are some, like the above, which can be easily explained, but also others which present great difficulty… The presence of confusions between God and the Prophet in the Qor’an cannot objectively be disputed. Sometimes God speaks, giving to the Prophet the command ‘say’ (i.e. to the people). Sometimes the sentence structure proves that it is the Prophet who speaks, expressing devotion to God. The impression conveyed by the Qor’an is that a hidden voice in Mohammad’s soul or subconscious mind was continually impelling him to guide the people, restraining him from lapses, and providing him with solutions to problems.” (Ibid., pp. 150-151)

Finally:

“Confusion between God’s and Mohammad’s words is again apparent in two verses of sura 10 (Yunos). ‘And if your Lord so wished, all the dwellers on the earth would believe together. Are you going to compel the people to be believers?’ (verse 99). ‘It is only (possible) for a soul to believe with God’s permission. And He inflicts vileness on those who are intelligent’ (verse 100). In verse 99 the words are from God and addressed to the Prophet, but in verse 100 the words appear to be Mohammad’s, a sort of self-consolation followed by an explanation of the obduracy of the polytheists who would not heed his teaching.” (Ibid., p. 152)

FURTHER READING

What kind of book is the Injil?

Did Allah give a Greek Injil to the Jews?

Incompleteness and Incoherence of the Qur’an

Analysis of the White versus Zawadi Debate [Part 1]

THE QURAN’S GOSPEL

THE GOSPEL THAT IS WITH THEM

THE QURAN ON INSCRIPTURATION

MATERIAL FOR THE ANDANI DISCUSSION

THE QURAN ON INSCRIPTURATION

The Quran speaks of the writing down of the revelations, which were sent to the Jews, Christians and Muslims:

Those are they to whom We gave the Book, the Judgment, the Prophethood; so if these disbelieve in it, We have already entrusted it to a people who do not disbelieve in it. Those are they whom God has guided; so follow their guidance. Say: ‘I ask of you no wage for it; it is but a reminder unto all beings.’ They measured not God with His true measure when they said, ‘God has not sent down aught on any mortal.’ Say: ‘Who sent down the Book that Moses brought as a light and a guidance to men? You put it into parchments, revealing them, and hiding much; and you were taught that you knew not, you and your fathers.’ Say: ‘God.’ Then leave them alone, playing their game of plunging. This is a Book We have sent down, blessed and confirming that which was before it, and for thee to warn the Mother of Cities and those about her; and those who believe in the world to come believe in it, and watch over their prayers. S. 6:89-91 Arberry

They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them the clear sign of what IS in the former scrolls (fee al-suhufi al-oola)? S. 20:133 Arberry

The unbelievers say, ‘This is naught but a calumny he has forged, and other folk have helped him to it.’ So they have committed wrong and falsehood. They say, ‘Fairy-tales of the ancients that he has had written down, so that they are recited to him at the dawn and in the evening.’ S. 25:4-6 Arberry

“Or has he not been told of what IS in the scrolls of Moses and Abraham (fee suhufi moosa wa’Ibraheema), he who paid his debt in full?,” S. 53:36-37 Arberry

Surely this IS IN the ancient scrolls (hatha lafee al-suhufi al-oola), the scrolls of Abraham and Moses (suhufi ibraheema wa’moosa). S. 87:18-19

This affirms that the revelations weren’t meant to just be communicated orally, but also to be written down on pages to be preserved as tangible, material books.  

The Quran also refers to the Jews and Christians reading the same book:

The Jews say, ‘The Christians stand not on anything’; the Christians say, ‘The Jews stand not on anything’; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences. S. 2:113 Arberry

Again, this only makes sense in the context of their possessing a physical, tangible book which they shared in common.

Finally, the words which Moses received are said to have been written by God himself on multiple tablets:

Said He, ‘Moses, I have chosen thee above all men for My Messages and My Utterance; take what I have given thee, and be of the thankful.’ And We wrote for him on the Tablets of everything an admonition, and a distinguishing of everything: ‘So take it forcefully, and command thy people to take the fairest of it. I shall show you the habitation of the ungodly.      S. 7:144-145 Arberry

And when Moses returned to his people, angry and sorrowful, he said, ‘Evilly have you done in my place, after me; what, have you outstripped your Lord’s commandment?’ And he cast down the Tablets, and laid hold of his brother’s head, dragging him to him. He said, ‘Son of my mother, surely the people have abased me, and well nigh slain me. Make not my enemies to gloat over me, and put me not among the people of the evildoers. S. 7:150 Arberry

And when Moses’ anger abated in him, he took the Tablets and in the inscription of them was guidance, and mercy unto all those who hold their Lord in awe. S. 7:154 Arberry

Could it be any clearer that the revelations, which were given to the Jews and Christians were meant to be inscripturated in order that subsequent generations could both access and read them?

FURTHER READING

The Quranic Witness to Biblical Authority [Part 3]

THE QURAN’S GOSPEL

MATERIAL FOR THE ANDANI DISCUSSION

THE GOSPEL THAT IS WITH THEM

In this post I will be quoting from a monumental work titled The Study Quran: A New Translation and Commentary (SQ), produced by a team of credentialed and bonafide Muslim scholars from various academic backgrounds. It was published by HarperOne published in 2015, and its editor-in-chief is renowned Muslim philosopher and Sufi scholar Seyyed Hossein Nasr.

I cite this work in order to show what this team of Muslim scholars/theologians say in regards to the Gospel, which the Quran states was in the possession of the Christians of Muhammad’s day. Bold emphasis will be mine.

Q. 5:66

66 This is one of several verses in this sūrah indicating the importance of Jews and Christians following their own scriptures (see also vv. 44, 47, 68) and suggesting that these scriptures remain a source of spiritual nourishment. “Observing” the Torah and Gospel is understood by some commentators in a limited sense to mean merely upholding the covenant with God established in those scriptures in a general way, which would not preclude Jews and Christians from following the Prophet— indeed, according to some, it would require them to follow the Prophet Muhammad, whom the Quran indicates was inscribed in the Torah and Gospel (R; see 7:157; 61:6). It can also be understood as enjoining them to continue to uphold the rituals and laws prescribed in these scriptures (R) in keeping with the statement in v. 48 that God had prescribed a law and a way for every religious community. Yet, the verse also requires them to observe that which was sent down to them from their Lord. This is understood by many early commentators as referring to the Quran (Q, Ṭ), although some have thought it might be a reference to certain prophetic books, such as the book of Daniel, found in the Hebrew scriptures, but outside of the Torah narrowly defined (Q, R).

For the People of the Book to observe both their own Scriptures and the Quran means, according to some commentators, that Jews and Christians should follow those teachings in the Torah and the Gospel that were either endorsed by the Quran or at least not declared false in it (Ṭ). Had they done this, they would surely have received nourishment from above them and from beneath their feet

68 As in v. 66, this verse reiterates the importance of Jews and Christians observing both their own scriptures, the Torah and the Gospel, and that which has been sent down unto you from your Lord, which most commentators understand to mean the Quranic message brought by the Prophet (see 5:66; 5:66c). The idea that many of the People of the Book will be increased in rebellion and disbelief echoes v. 64, which indicates that that which has been sent down unto the Prophet will increase some of the People of the Book in “rebellion and disbelief” (see 5:64; 5:64c). Here, as elsewhere, the Prophet is told to grieve not for those who are unresponsive to the Divine message (cf. 5:26; 27:70). Some connect this verse to the injunction to the Prophet in the previous verse to convey that which has been sent down to him, indicating that this message to the People of the Book to follow their own scriptures as well as the Quran was what the Prophet had hesitated or feared to convey (R, Ṭ).

Another reputable Quranic translator, the late Abdullah Yusuf Ali, also pointed to the current New Testament, specifically John’s Gospel, as foretelling Muhammad’s coming:

In this verse is a prefiguring, to Moses, of the Arabian Messenger, the last and greatest of the messengers of Allah. Prophecies about him will be found in the Taurat and the Injil. In the reflex of the Taurat as now accepted by the Jews, Moses says: “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me” (Deut. xviii. 15): the only Prophet who brought a Shari’at like that of Moses was Muhammad Al- Mustafa, and he came of the house of Ismail the brother of Isaac the father of Israel. In the reflex of the Gospel as now accepted by the Christians, Christ promised another Comforter (John xiv. 16): the Greek word Paraclete which the Christians interpret as referring to the Holy Spirit is by our Doctors taken to be Periclyte, which would be the Greek form of Ahmad. See Q. lxi. 6. (Footnote: 1127 https://www.alim.org/translation/yusuf-ali/7/)

Q. 7:157

The Prophet is also said here to be inscribed in the Torah and the Gospel, meaning for most commentators that the qualities that identify and describe him as a prophet are mentioned in the Torah and the Gospel (Ṭ). See 61:6, where Jesus says that he brings glad tidings of a Messenger to come after him whose name is Aḥmad — Aḥmad is one of the most often used names of the Prophet in the Islamic tradition (see 61:6c). According to a ḥadīth, the Prophet was described in the Torah with some of the same qualities attributed to him in the Quran, including that he is a giver of glad tidings and a warner, that he does not do evil to those who do evil to him, that he is kind and forgiving, that he is not rude or loud in the marketplace, and that he is a guardian for the unlettered (ummiyūn), here probably referring to the Arabs. The ḥadīth goes on to say that he will cause even those who are astray to utter, “There is no god but God,” and hence open eyes, ears, and hearts (Q, Ṭ). Some commentators mention particular statements in the Torah and Gospel that were interpreted by Muslims as references to the coming of the Prophet Muhammad, including prophecies about the descendants of Ishmael in Genesis 16– 17 and Jesus’ reference to a spiritual “comforter,” the “Paraclete” (Fāraqlīṭ, which was understood to mean Aḥmad), who would come after him and “will speak whatever he hears” (John 16:7–14; Ṭ s).

Q. 61:6

6 A function of every Divine messenger is to confirm the revelations that have come before; thus 6:92 says of the Quran, This is a blessed Book that We have sent down, confirming that which came before it (cf. 35:31; 46:30). That the prophets would confirm one another is said to be part of the primordial covenant that they made with God in 3:81 and 33:7. The prophets’ confirmation of other messengers is also understood to refer to those who would follow them in time, and several verses are interpreted as references to the mention of the Prophet Muhammad in the Old and New Testaments (see 7:157c). The name Aḥmad means “most praised”; it derives from the same root as Muhammad— ḥ-md — and has long been recognized by Muslims as one of the many honorific names given to the Prophet by God Himself. This is based upon a saying of the Prophet: “I have several names: I am Muhammad; I am Aḥmad; I am al-Māḥī (the Effacer) by means of whom God eliminates unbelief.” Many other aḥadīth simply refer to the Prophet as Aḥmad.

Some Muslims have likened Jesus’ reference to Aḥmad here in the Quran to the reference to the Paraclete (Gk. Paraklētos) or Advocate of whom Jesus speaks in the Gospel of John 14:15– 16: “If you love me, you will keep my commandments. And I will ask the Father, and He will give you another Advocate, to be with you forever” (see also John 16:7– 14; Āl, R). Such an interpretation is, however, complicated by the next verse, 14:17, where the Advocate or Paraclete is said to be “the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you,” and by 14:26, where the Advocate is again equated with the Holy Spirit.

CONCLUDING REMARKS

The scholars of the SQ realize that the only way to take seriously the Quran’s statements in respect to the existence of the Torah and the Gospel at Muhammad’s time is to presume that these terms refer to the Old and New Testaments respectively. At the very least, the Gospel mentioned cannot refer to anything other than the canonical Gospels, such the Gospel of John.

This, therefore, confirms that the author(s) and/or editor(s) of the Muslim scripture had the scriptures of the Old and New Testaments in view, since these were the only sacred texts that the Jews and Christians had in their possessions during the reported lifetime of Muhammad.

FURTHER READING

Let the Study Quran Speak! Pt. 1, Pt. 1b, Pt. 2

THE QURAN’S GOSPEL

What the Qur’an says about the Bible (overview page)

Does the Holy Bible Call Itself the Holy Bible?

Does the Holy Bible claim to be the inspired Word of God?

Does the Quran confirm the Bible and the Canonical Gospels?

The Quran’s Confirmation of the Judeo-Christian Scriptures

Does Taurat Refer Only to the Revelation Given to Moses?

The Greek Quran Confirms That Allah Revealed the Holy Bible

The Muhammadan Fraud That Was Ahmed Deedat: Which Bible?

THE QURAN’S CONFIRMATION OF THE HOLY BIBLE REVISITED

AN OPEN CHALLENGE TO MUSLIMS CONCERNING THE BIBLE

NOTES FOR THE LIVESTREAM ON ADNAN RASHID AND HIS MISUSE OF Q. 5:48

Refuting One Muhammadan’s Rabbit Trails

MATERIAL FOR THE ANDANI DISCUSSION

THE UNIQUENESS OF PETER

In this post I present some of the biblical data which points to Peter’s primacy over the Apostles.

I begin with some of the many verses where Peter is singled out for particular functions and specific privileges:

“While He was still speaking, they came from the house of the synagogue official, saying, ‘Your daughter has died; why trouble the Teacher anymore?’ But Jesus, overhearing what had been spoken, said to the synagogue official, ‘Do not be afraid, only believe.’ And He allowed no one to accompany Him, except Peter and James and John the brother of James. And they came to the house of the synagogue official; and He saw a commotion, and people loudly crying and wailing. And entering in, He said to them, ‘Why are you making a commotion and crying? The child has not died, but is asleep.’ And they began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. And taking the child by the hand, He said to her, ‘Talitha kum!’ (which translated means, ‘Little girl, I say to you, arise!’). And immediately the little girl stood up and began to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that some food should be given to her to eat.” Mark 5:35-43

“And Jesus was saying to them, ‘Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God having come in power.’ And six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain alone by themselves. And He was transfigured before them; and His garments were shining intensely white, as no launderer on earth can whiten them. And Elijah appeared to them along with Moses and they were conversing with Jesus. And Peter answered and said to Jesus, ‘Rabbi, it is good for us to be here; let us make three booths, one for You, and one for Moses, and one for Elijah.’ For he did not know what to answer; for they became terrified. Then a cloud formed, overshadowing them, and a voice came out of the cloud, ‘This is My beloved Son, listen to Him!’ And all at once when they looked around, they saw no one with them anymore, except Jesus alone.” Mark 9:1-8

“Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. And after He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. But the boat was already many stadia away from the land, being battered by the waves; for the wind was against them. And in the fourth watch of the night He came to them, walking on the sea. Now when the disciples saw Him walking on the sea, they were terrified, and said, ‘It is a ghost!’ And they cried out in fear. But immediately Jesus spoke to them, saying, ‘Take courage, it is I; do not be afraid.’ And Peter answered and said to Him, ‘Lord, if it is You, command me to come to You on the water.’ And He said, ‘Come!’ And getting out of the boat, Peter walked on the water and came toward Jesus. But seeing the wind, he became frightened, and beginning to sink, he cried out, saying, ‘Lord, save me!’ And immediately Jesus stretched out His hand and took hold of him, and said to him, ‘You of little faith, why did you doubt?’ And when they got into the boat, the wind stopped. And those who were in the boat worshiped Him, saying, ‘You are truly God’s Son!’” Matthew 14:22-33

“Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, saying, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.’ He said to them, ‘But who do you say that I am?’ And Simon Peter answered and said, ‘You are the Christ, the Son of the living God.’ And Jesus answered and said to him, ‘Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal this to you, but My Father who is in heaven. And I also say to you that you are Peter (Petros – Aram. Kepha), and upon this rock (petra – Aram. Kepha) I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.’ Then He warned the disciples that they should tell no one that He was the Christ. From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. And Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You.’ But He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.” Matthew 16:13-23

“He brought him to Jesus. When Jesus looked at him, He said, “You are Simon the son of John; you shall be called Cephas (which is translated Peter).” John 1:42

“Now when they came to Capernaum, those who collected the two-drachma tax came to Peter and said, ‘Does your teacher not pay the two-drachma tax?’ He said, ‘Yes.’ And when he came into the house, Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do the kings of the earth collect tolls or taxes, from their sons or from strangers?’ And when Peter said, “From strangers,’ Jesus said to him, ‘Then the sons are exempt. However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a stater. Take that and give it to them for Me and you.’” Matthew 17:24-27

Then Peter answered and said to Him, ‘Behold, we have left everything and followed You; what then will there be for us?’ And Jesus said to them, ‘Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name’s sake, will receive one hundred times as much, and will inherit eternal life. But many who are first will be last; and the last, first.’” Matthew 19:27-30

“And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.” Luke 22:31-32 Authorized King James Version (AV)

I cited the AV here because it helps the readers see that the singular pronouns “thee,” “thy,” and “thou,” are all singular in the Greek. What this means is that Jesus specifically prayed for Peter and assigned him the task of restoring the other disciples.

There’s a whole lot more:

“And Jesus said to them, ‘You will all fall away, because it is written, ‘I will strike down the shepherd, and the sheep shall be scattered.” But after I have been raised, I will go ahead of you to Galilee.’ But Peter said to Him, ‘Even though all may fall away, yet I will not.’ And Jesus said to him, ‘Truly I say to you, that today, this very night, before a rooster crows twice, you yourself will deny Me three times.’ But Peter kept saying insistently, ‘If I have to die with You, I will not deny You!’ And they all were saying the same thing also. Then they came to a place named Gethsemane; and He said to His disciples, ‘Sit here until I have prayed.’ And He took with Him Peter and James and John, and began to be very distressed and troubled. And He said to them, ‘My soul is deeply grieved to the point of death; remain here and keep watch.’ And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass from Him.

“And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” And He came and found them sleeping, and said to Peter, ‘Simon, are you sleeping? Could you not keep watch for one hour? Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak.’ And again He went away and prayed, saying the same words. And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. And He came the third time, and said to them, ‘Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Get up, let us go; behold, the one who betrays Me is at hand!’” Mark 14:27-42

“As a result of this many of His disciples went away and were not walking with Him anymore. So Jesus said to the twelve, ‘Do you also want to go?’ Simon Peter answered Him, ‘Lord, to whom shall we go? You have words of eternal life. And we have believed and have come to know that You are the Holy One of God.’ Jesus answered them, ‘Did I Myself not choose you, the twelve, and yet one of you is a devil?’ Now He was speaking of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him.” John 6:66-71

“When Jesus had spoken these words, He went forth with His disciples to the other side of the Kidron Valley, where there was a garden, into which He entered with His disciples. Now Judas also, who was betraying Him, knew the place, for Jesus had often gathered there with His disciples. Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons.

“So Jesus, knowing all the things that were coming upon Him, went forth and said to them, “Whom do you seek?’ They answered Him, ‘Jesus the Nazarene.’ He said to them, ‘I am He.’ And Judas also, who was betraying Him, was standing with them. So when He said to them, ‘I am He,’ they drew back and fell to the ground. Therefore He again asked them, ‘Whom do you seek?” And they said, ‘Jesus the Nazarene.’

“Jesus answered, ‘I told you that I am He; so if you seek Me, let these go their way,’ in order that the word which He spoke would be fulfilled, ‘Of those whom You have given Me, I lost not one.’ Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. So Jesus said to Peter, ‘Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?’” John 18:8-11

“Now on the first day of the week, Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, ‘They have taken away the Lord out of the tomb, and we do not know where they have laid Him.’ So Peter and the other disciple went forth, and they were going to the tomb. And the two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, and the face-cloth which had been on His head, not lying with the linen wrappings, but folded up in a place by itself. So the other disciple who had first come to the tomb then also entered, and he saw and believed. For as yet they did not understand the Scripture, that He must rise again from the dead. So the disciples went away again to where they were staying.” John 20:1-10

“After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will also come with you.’ They went out and got into the boat; and that night they caught nothing. But when the day was now breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. So Jesus said to them, ‘Children, do you have any fish?’ They answered Him, ‘No.’ And He said to them, ‘Cast the net on the right side of the boat and you will find some.’ So they cast, and then they were not able to haul it in because of the great number of fish. Therefore that disciple whom Jesus loved said to Peter, ‘It is the Lord.’ So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and cast himself into the sea.

“But the other disciples came in the little boat, for they were not far from the land, but about two hundred cubits away, dragging the net full of fish. So when they got out on the land, they saw a charcoal fire in place and fish placed on it, and bread. Jesus said to them, ‘Bring some of the fish which you have now caught.’ Simon Peter went up and drew the net to land, full of large fish, 153; and although there were so many, the net was not torn. Jesus said to them, ‘Come, have breakfast.’ None of the disciples dared to question Him, ‘Who are You?’ knowing that it was the Lord. Jesus came and took the bread and gave it to them, and the fish likewise. This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead.

“So when they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love Me more than these?’ He said to Him, ‘Yes, Lord; You know that I love You.’ He said to him, ‘Tend My lambs.’ He said to him again a second time, ‘Simon, son of John, do you love Me?’ He said to Him, ‘Yes, Lord; You know that I love You.’ He said to him, ‘Shepherd My sheep.’ He said to him the third time, ‘Simon, son of John, do you love Me?’ Peter was grieved because He said to him the third time, ‘Do you love Me?’ And he said to Him, ‘Lord, You know all things; You know that I love You.’ Jesus said to him, ‘Tend My sheep.’

“‘Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go.’ Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, ‘Follow Me!’ Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His bosom at the supper and said, ‘Lord, who is the one who betrays You?’ So Peter seeing him said to Jesus, ‘Lord, and what about this man?’ Jesus said to him, ‘If I want him to remain until I come, what is that to you? You follow Me!’” John 21:1-21

“And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. They also said, ‘Men of Galilee, why do you stand looking toward heaven? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.’ Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away.

“And when they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. These all with one accord were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and His brothers. And in those days, Peter stood up in the midst of the brothers (a crowd of about 120 persons was there together), and said, ‘Men, brothers, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. For he was counted among us and received his share in this ministry.’

“(Now this man acquired a field with the price of his unrighteousness, and falling headlong, he burst open in the middle and all his intestines gushed out. And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.) ‘For it is written in the book of Psalms, “Let his residence be made desolate, And let no one dwell in it”; and, “Let another man take his office.” Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us—beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.’

“And they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. And they prayed and said, ‘You, Lord, who know the hearts of all men, show which one of these two You have chosen to take the place of this ministry and apostleship from which Judas turned aside to go to his own place.’ And they cast lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.” Acts 1:9-26

“And when the day of Pentecost had fully come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues like fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance… But Peter, taking his stand with the eleven, raised his voice and declared to them: ‘Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. For these men are not drunk, as you suppose, for it is the third hour of the day.’… Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, ‘Men, brothers, what should we do?’ And Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.’ And with many other words he solemnly bore witness and kept on exhorting them, saying, ‘Be saved from this crooked generation!’” Acts 2:1-4, 14-15, 37-40 – Cf. 3:1-26; 4:1-31; 5:1-39

“And on the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. But he became hungry and was desiring to eat. And while they were making preparations, he fell into a trance and saw heaven opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the sky. And a voice came to him, ‘Rise up, Peter, slaughter and eat!’ But Peter said, ‘By no means, Lord, for I have never eaten anything defiled and unclean.’ Again a voice came to him a second time, ‘What God has cleansed, no longer consider defiled.’ And this happened three times and immediately the object was taken up into heaven.

“Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon’s house, appeared at the gate; and calling out, they were asking whether Simon, who was also called Peter, was lodging there. And while Peter was reflecting on the vision, the Spirit said to him, ‘Behold, three men are looking for you. But rise up, go down and accompany them without taking issue at all, for I have sent them Myself.’ And Peter went down to the men and said, ‘Behold, I am the one you are looking for; what is the reason for which you have come?’ And they said, ‘Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was directed by a holy angel to summon you to his house and hear a message from you.’

“So he invited them in and gave them lodging. And on the next day he rose up and went away with them, and some of the brothers from Joppa went with him. And on the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. And when Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, ‘Stand up; I too am just a man.’ As he talked with him, he entered and found many people assembled. And he said to them, ‘You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man defiled or unclean. That is why I came without even raising any objection when I was summoned. So I ask for what reason you have summoned me.’

“And Cornelius said, ‘Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, and he said, “Cornelius, your prayer has been heard and your alms have been remembered before God. Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is lodging at the house of Simon the tanner by the sea.” So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been ordered by the Lord.’ And opening his mouth, Peter said: ‘I most truly comprehend now that God is not one to show partiality, but in every nation the one who fears Him and does righteousness is welcome to Him. As for the word which He sent to the sons of Israel, proclaiming the good news of peace through Jesus Christ—He is Lord of all—you yourselves know the thing which happened throughout all Judea, starting from Galilee, after the baptism which John proclaimed.

“You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. And we are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a tree. God raised Him up on the third day and granted that He appear, not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. And He commanded us to preach to the people, and solemnly to bear witness that this is the One who has been designated by God as Judge of the living and the dead. Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.’

“While Peter was still speaking these things, the Holy Spirit fell upon all those who were listening to the word. And all the circumcised believers who came with Peter were astounded that the gift of the Holy Spirit had been poured out on the Gentiles also. For they were hearing them speaking with tongues and magnifying God. Then Peter answered, ‘Can anyone refuse water for these to be baptized who have received the Holy Spirit just as we did?’ And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to remain for a few days.” Acts 10:9-48

“And after there had been much debate, Peter stood up and said to them, ‘Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; and He made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.’” Acts 15:7-11

“Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. But I did not see any other of the apostles except James, the Lord’s brother. (Now in what I am writing to you, I assure you before God that I am not lying!) Then I went into the regions of Syria and Cilicia. And I was still unknown by sight to the churches of Judea which are in Christ; but only, they kept hearing, ‘He who once persecuted us is now proclaiming the good news of the faith which he once tried to destroy.’ And they were glorifying God because of me.” Galatians 1:18-24

“Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. And I went up because of a revelation, and I laid out to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, lest somehow I might be running, or had run, in vain… But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)—well, those who were of reputation contributed nothing to me. But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised (for He who worked in Peter unto his apostleship to the circumcised worked in me also unto the Gentiles), and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. Only they asked us to remember the poor—the very thing I also was eager to do.

“But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles, but when they came, he began to shrink back and separate himself, fearing the party of the circumcision. And the rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas before everyone, ‘If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.” Galatians 2:1-2, 6-16

I briefly sum up some of the manifold blessings given to Peter, which set him apart:

Peter was one of three Disciples to witness the resurrection of Jairus’ daughter, the transfiguration and Jesus’ prayer in the Garden.

Peter was inspired by God the Father to confess that Jesus is the Christ, the Son of the living God.

Peter was given the Aramaic name Kepha (Cephas in Greek transliteration, which is Petros in Greek) to signify that he is the Rock upon which Christ will be building his Church.

Peter led the Disciples in finding a replacement for Judas.

Peter was the one to preach to the masses of Jews on the Day of Pentecost.

Peter performed the first miracle in the name of Jesus after Christ’s physical ascension into heaven.

Peter was personally commissioned by the Holy Spirit to open the gates of the Kingdom to the first Gentile converts.  

Peter was one of the three main pillars of the Jerusalem church. 

APOSTOLIC LISTS

What makes the different Apostolic lists so interesting is that Peter is mentioned first in every one of them, whereas the rest of the names do not follow a uniform pattern. The one exception is Judas, who happens to be mentioned last in three of the lists.


“And summoning His twelve disciples, Jesus gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, the one who betrayed Him.” Matthew 10:1-4
   

“And He went up on the mountain and summoned those whom He Himself wanted, and they came to Him. And He appointed twelve (whom He also named apostles) to be with Him and to send them out to preach, and to have authority to cast out the demons. And He appointed the twelve: Simon (to whom He gave the name Peter), and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, ‘Sons of Thunder’); and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; and Judas Iscariot, who also betrayed Him.” Mark 3:13-19
   

“And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; Judas the son of James, and Judas Iscariot, who became a traitor. Luke 6:13-16
   

“And when they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.” Acts 1:13
   

RESURRECTION APPEARANCES

When a group of Jesus’ women followers discovered the empty tomb, they were informed by an angel to tell the disciples that Christ had been raised from the dead and would be appearing to them in Galilee:

“And he said to them, ‘Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, the place where they laid Him. But go, tell His disciples and Peter, “He is going ahead of you to Galilee; there you will see Him, just as He told you.”’ And they went out and fled from the tomb, for trembling and astonishment were gripping them; and they said nothing to anyone, for they were afraid.” Mark 16:6-8

Note how the angel personally singles out Peter by name.

Jesus also made a special post-resurrection appearance to Peter alone:

“And they stood up that very hour and returned to Jerusalem, and found gathered together the eleven and those with them, who were saying, ‘The Lord has really risen and has appeared to Simon.’” Luke 24:33-34

“For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep. After that, He appeared to James, then to all the apostles, and last of all, as to one untimely born, He appeared to me also.” 1 Corinthians 15:3-8

THE CATECHISM ON THE IDENTITY OF THE ROCK

It might shock some readers to learn that the Catechism of the Catholic Church teaches that the Rock upon which the Church is built is Peter and his confession:

424 Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: ‘You are the Christ, the Son of the living God.’8 On the rock of this faith confessed by St. Peter, Christ built his Church.9 “To preach. . . the unsearchable riches of Christ”10 (https://www.vatican.va/archive/ENG0015/__P1D.HTM)

552 Simon Peter holds the first place in the college of the Twelve;283 Jesus entrusted a unique mission to him. Through a revelation from the Father, Peter had confessed: “You are the Christ, the Son of the living God.” Our Lord then declared to him: “You are Peter, and on this rock I will build my Church, and the gates of Hades will not prevail against it.”284 Christ, the “living Stone”,285 thus assures his Church, built on Peter, of victory over the powers of death. Because of the faith he confessed Peter will remain the unshakeable rock of the Church. His mission will be to keep this faith from every lapse and to strengthen his brothers in it.286 (https://www.vatican.va/archive/ENG0015/__P1L.HTM)

881 The Lord made Simon alone, whom he named Peter, the “rock” of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock.400 “The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head.”401 This pastoral office of Peter and the other apostles belongs to the Church’s very foundation and is continued by the bishops under the primacy of the Pope.. (https://www.vatican.va/archive/ENG0015/__P2A.HTM)

Hence, it isn’t either/or but rather both/and, since it is Peter’s confession that qualifies and enables him to be that spiritual rock foundation, which Christ uses to build his Church. Nor is Peter the Church’s foundation apart from the rest of the Disciples, but in perfect union with the other holy Apostles and Prophets:

“for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being joined together, is growing into a holy sanctuary in the Lord, in whom you also are being built together into a dwelling of God in the Spirit.” Ephesians 2:18-22

“Then one of the seven angels who have the seven bowls full of the seven last plagues came and spoke with me, saying, ‘Come here, I will show you the bride, the wife of the Lamb.’ And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, having the glory of God. Her brilliance was like precious stone, as a stone of crystal-clear jasper. It had a great and high wall. It had twelve gates and at those gates, twelve angels; and names have been written on those gates, which are the names of the twelve tribes of the sons of Israel. There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.” Revelation 21:9-14

Unless stated otherwise, scriptural references taken from the Legacy Standard Bible (Bible).