Reflections on Jesus by the Evangelists - Parable and Miracles

It's important to understand the concepts with which the Evangelists were dealing, dears.  Within the Old Testament, (OT) the Hebrew word oth was most frequently used for 'miracles'   This word was used of mighty works where God acts decisively on behalf of his people to accomplish deliverance for his people. The classic example is the Exodus event where God uses politics and politicians, natural events and inexplicable occurences in order to bring his people out of captivity in Egypt and into the freedom necessary for living and worshipping in the way in which He wishes them to live.

In the Synoptics - the word dunameis (Gk)  (mighty works)  is most frequently used.  These are acts of power, which reveal God’s purpose in Christ for the world. They are signs of the immediate presence of the Kingdom of God. As well as miracles, the Birth Narratives and Passion/Resurrection narratives can be seen as the 'mighty works to which the other mighty works point.

Stilling the Storm

This miracle story occurs in all three Synoptic Gospels. The story seems to echo the words of Ps 104 vs 6-7 and especially Ps 107 vs 23-26, in which God delivers seafarers who are facing death in a storm.  Some critics, such as Bultmann and Dibelius have even suggested that this story was created within the Early Church from these texts.  Whatever the truth of the matter, the story was certainly considered  important enough to include within the gospel. 

Many scholars will want to argue, for Source Critical reasons, that Mark's version is the oldest version.   His account seems to concentrate on the astonishing power of Jesus in quelling the terrifying and uncontrollable forces of nature, and the amazement, bordering on fear, which the disciples feel as a result of witnessing Jesus' powers.  D Nineham et al have observed that storms frequently represent demonic powers opposed to God, in that they suggest the creation before it was 'tamed' by the Spirit of God in the Book of Genesis.  With a word, Jesus brings the rioting creation back into divine order.  This authority over uncontrolled nature is also authority over the powers of rebellion and evil.  The focus, therefore, is on Jesus bringing in the 'Kingdom of God' - God's direct rule on earth, and the judgement of the forces of evil which will accompany it.  No wonder Martin Dibelius calls this story an 'epiphany' - an appearance of God on earth for all to see.  Such a demonstration of power and authority, Mark is suggesting, demands a response from his readers!  

Nineham further suggests that the storm may represent, for Mark and his readers, the difficulties which the church may have to undergo as followers of Jesus.  The storm may stand for the suffering of persecution.  A theme of Mark's gospel is the answer to the question 'What does it mean to be a disciple of Jesus?'  Perhaps this story gives part of the answer

 Matthew's version

This particular miracle story is important because the redaction critic Gunther Bornkamm wrote a seminal paper in 1947 about the ways in which Matthew seems to have edited his source material (from Mark's Gospel) in ways which highlight his particular theological purposes and interests.

Matthews redactions, seem (a) to sharpen the focus to the relationship between Jesus and Disciples. For example, in Mark's version, Jesus seems to go with his disciples, and several other boats full of people accompany them over the lake.  Matthew presents Jesus suggesting that He and His disciples go to the other side (Ch 8:18)   Matthew also includes some exchanges between Jesus and some would-be followers, the message of which is that following Jesus will cost everything. (8:19-22)  Matthew introduces the story with the disciples following Jesus into the boat.  Bornkamm et al suggest that this is because here, Matthew is emphasising the need for disciples of Jesus to follow - in the case of the 12 it was Jesus Himself.  For his readership, it is the teaching of the disciples they must follow.  Indeed the rebuke to the disciples, is softened.

The word Matthew uses for 'storm' is seismos (Gk).  This word is used of catastrophes, and may speak of the difficulties of following Jesus in a climate of persecution.  However, the title 'Lord' 'Kyrie' (Gk) used by the disciples to Jesus suggests that His power is divine power, enough to bring them through.  Kyrie is the word used for God in the Septuagint, the Greek version of the Jewish Bible. (OT)

Jesus then, is presented as Lord of Creation, and Lord of His new Creation, the Church.

Centurion's Slave Mt 8:5-13, Lk 7:1-10

This miracle is one of the few that appears in John's Gospel as well as two of the Synoptic Gospels.  Its appearance in both Matthew and Luke suggests that it may be a Q miracle.

The Church seems to have preserved this story to demonstrate the attitude of Jesus towards gentiles, and to support its Gentile mission.  The earliest disagreements within the Church centred around the status of Gentiles within the Church.  Were they permitted to be come Christians at all?  Did they have to be circumcised and observe the Jewish Torah if they did become Christians?

The clear themes of this story are Jesus' compassion for those outside the nation of Israel.  Indeed concern for those outside the Jewish religious system is a major theme within Luke's Gospel.  Those traditionally viewed by observant Jews as outside God's mercy and care - women, the disabled, gentiles, non-observant Jews, are represented by the roman centurion, begging for the life of his slave.  Jesus does not hesitate to speak and to respond to the compassion - and humility - shown by the Centurion in making the request for his slave.

Matthew's version makes two further points.  The Centurion recognises who Jesus is, and where His authority derives from.  This is demonstrated (again) by the use of the title kyrie (Lord), implying that Jesus is divine, and the centurion's comments about delegated authority( 8:9) - which imply that Jesus is in a line of authority which enables him in turn to exercise authority with a word of command.  Luke's version seems to major on this point too.

However, Matthew makes a second point, Jesus contrasts this recognition of His identity and the faith which it elicits, with the refusal of many of his Jewish hearers to recognise Him for who He is.  They are culpable, for they have the witness of the Law and the prophets which speak clearly of him.  The patriarchs looked forward to His coming but their descendents will not share the blessings of the Messianic Banquet with their forefathers - for they have not believed in Jesus.