Exegesis of Matthew

Exegesis of Matthew 8.23-27

Introduction

I think it wise to begin by outlining some of the assumptions I bring to the text of Matthew 8.23-27 that might affect my exegesis.  A version of the two source hypothesis seems the most coherent way of understanding Matthew; indeed, I reject the Greisbach hypothesis and agree with Markan priority.  Thus I assume that, “almost all of Matthew’s alterations of Mark can be attributed to three factors—christological interests, a desire to abbreviate, and stylistic improvements.” (Davies and Allison, 1991, 67).  The form of this pericope can be characterized as a ‘nature miracle’, demonstrating the authority of Jesus (cf. Hagner, 1993, 220) while being, at the same time, “a kerygmatic paradigm of the danger and glory of discipleship” (Bornkamm, 1963, 57).  This ‘paradigm’ becomes more convincing if one observes the proposed chiastic structure in Davies and Allison (1991, 68).  Following this, if one looks at the literary context of Mt. 23-27 one finds that it follows a pericope concerned with the challenges of discipleship (Mt. 8. 19-22).  Furthermore, Mt. 23-27 is part of a triad of miracle stories demonstrating the authority of Jesus (France, 2007, 333).  Thus Matthew is concerned with two particular themes, discipleship and Christology through the demonstration of Jesus’ authority. 

vs 23

An interesting point can be made here with reference to the differences between Matthew’s telling of the story and Mark’s (Mk. 4.35-41).  In Mark’s account the disciples take Jesus with them, whereas in Matthew’s account he has the disciples follow Jesus (ἠκολούθησαν) expressing the nature of discipleship (cf. Davies and Allison, 1991, 71) in accordance with the theme of the pericope.  What this also shows, as pointed out by Harrington (1991, 119) is that those who follow Jesus into the boat “have made their decision about the challenges” of discipleship expressed in Mt.8.19-22.

vs 24

There are two particular questions to be asked of this verse.  Firstly, why does Matthew use the word σεισμὸς (earthquake) in describing the storm?  There is some debate about this, yet I am inclined towards it being used as representative of eschatological trial in reference to the trials of discipleship (cf. Davies and Allison, 1991, 69) as opposed to Gundry’s (1982, 155) theory, that  σεισμὸς is used as “a sign of Jesus’ majesty”.  I take this line for a number of reasons. In the NT, though Matthew uses the word three times, at both Jesus’ crucifixion (27.54) and his resurrection (28.2), he also uses it to describe eschatological trial (24.7).  Gundry largely argues from the frequency of σεισμὸς use in the former.  However, in the latter use (24.7) σεισμὸς is used elsewhere apart from Matthew (Mk 13.8: Lk. 21.11; Rev. 6.12) to indicate eschatological trial.  Patristic exegetes offered a similar understanding (Davies and Allison, 1991, 69).  Furthermore the literary context also implies this use of σεισμὸς, indeed, “it is the context, not the word itself, which gives it an “apocalyptic” nuance.” (France, 2007, 335)  Given these three factors Gundry’s argument seems flawed.

            Secondly, why is Jesus portrayed as sleeping in such a violent storm?  For the answer to this question we must refer to the use of sleep in the OT. In the OT sleeping in such circumstances is often conceived as being “evidence of trust in God’s protection (cf. Job 11.18-19; pl. Pss 3.5-6; 4.8; Prov. 3.24-26).” (Hagner, 1993, 221).  Of course, this could also have been due to natural exhaustion (France, 2007, 336). 

vs 25

It is here that Matthew begins to emphasise Jesus authority (Gundry, 1982,155).  The disciples, experienced fishermen (the one’s that have been mentioned so far), turn to Jesus for help.  As opposed to Mark’s recording the disciples as asking Jesus if he cares that they might die, Matthew records the disciples as shouting ‘κύριε, σῶσον, ἀπολλύμεθα’(Save us, Lord; we are perishing.) .  Matthew has turned the statement of the disciples in Mark into “a prayer or request” (Davies and Allison, 1991, 73).  Furthermore Matthew’s rendering of the verse bears striking similarities with Jon. 1.14.  The crew of Jonah call out to God to save them, whereas in Matthew the disciples appeal to Jesus for salvation.  Later on Matthew is to expand on this distinction, “something greater than Jonah is here.” (Mt.12:41; cf. France, 2007, 336).  Thus in the disciples address to Jesus Matthew intends to show Jesus’ authority.

vs 26

Jesus then responds to the disciples.  Matthew places the rebuking of the disciples before the calming of the storm, as opposed to the Markan and Lukan accounts which place the miracle before the rebuke.  The Matthean order again stresses the importance of discipleship and its priority in this telling of the story and it also implies that Jesus is in full control of the situation (France, 2007, 336).  In reference to the rebuke, Albright and Mann (1981, 98) point out that the use of the word, “faith in the gospels means trust, confidence in the providence of God.” it is not “necessarily an appeal for loyalty to, or trust in, Jesus himself.”  Though this is the case for the gospels as a whole, I am inclined to understand the current use of ‘faith’ as a further reference to discipleship in keeping with the main theme (cf. Hagner, 1993, 222).  Following on from this Matthew leads us further towards understanding the nature of Jesus authority, indeed, he capitalises on this when Jesus goes on to calm the storm.  The OT frequently makes reference to YHWH’s control over the sea and the powers of chaos (Job 38.8-11; pl. Pss. 33.7; Prov. 8.22-31; Jer. 5.22; 31.35; cf. Davies and Allison, 1991, 74) and here is Jesus taking control of the wind and the waves and making them calm.  Clearly Matthew intends to make a Christological statement about Jesus’ authority being equal to that of God (cf. Davies and Allison, 1991, 75).

vs27

The disciples seem to understand the revolutionary nature of what has just occurred.  What also leads them to ask the question contained in this verse is that in revealing he has control over nature, Jesus reveals a new ability (Davies and Allison, 1991, 75) In the triad of miracles of which this miracle is a part, the theme of Jesus’ unique authority continues to be stressed, particularly in Mt 9:1-8 where he forgives the sins of a paralytic.

Conclusion

It has been seen that Matthew stresses two themes in this pericope, that of discipleship and the authority of Jesus.  This passage offers a great deal of Christological material that undoubtedly has great significance theologically, for when one is forming one’s Christology.  The passage also informs theological practice in its discussion of discipleship.  Given these two themes the passage is relevant to contemporary preaching in that it offers comfort for the church.  Though the church is plagued by trials and persecutions, she can know that Jesus is in control.  If someone puts their trust in Jesus they can know the security and calm that is found in him, a security and calm that is expressed definitively in Jesus’ calming of the storm.

Word Count: 1043

Bibliography

Albright, W.F. and Mann, C.S. (1981). The Anchor Bible: Matthew.  New York: Doubleday & Company, Inc.

BornKamm, G. (1963).  The Stilling of the Storm in Matthew.  In G. Bornkamm, G. Barth and H.J. Held (Ed.), Tradition and Interpretation in Matthew (pp 52-57). London: SCM Press Ltd.

Davies, W.D. and Allison, D.C. (1991).  A Critical and Exegetical Commentary on The Gospel According to Matthew.  Edinburgh: T & T Clark.

France, R. T. (2007).  The Gospel of Matthew.  Grand Rapids: Wm. B. Eerdmans Publishing Co.

Gundry, R.H. (1982).  Matthew: A Commentary on His Literary and Theological Art.  Grand Rapids: Wm. B. Eerdmans Publishing Co.

Hagner, D.A. (1993). 33A Word Biblical Commentary: Matthew 1-13. Texas: Word Books.

Harrington, D.J.S.J. (1991). The Gospel of Matthew.  Minnesota: The Liturgical Press.

All English Biblical citations taken from the ESV.