Nicholas M. Mehall
Raven L. Lugo
Dave Kach
Ryan Scott
April 22, 2000
edited by Sheila E. McGinn, Ph.D.
The Gospel passage of Matthew 14:22-33 “Jesus Walks on the Water” is a very interesting account that requires a detailed study to fully understand the narrative. The following provides an exegetical approach of evaluating and determining the meaning of Matthew 14: 22-33.
Jesus Walking on the Water (MT 14:22-33) falls in the middle of Matthew's Gospel. It also falls in the middle of the miracle stories. Previous to this pericope, Matthew speaks of the birth of Jesus and his baptism and temptation, Jesus’ teachings, the instructions for the mission of the twelve disciples, and the various parables dealing with the kingdom of heaven. Following this passage, Matthew goes on to speak about the meaning of discipleship, the crucifixion, and resurrection of Jesus.
This is an appropriate division for the pericope because of its location in the gospel. The main theme of the passage is Jesus walking on the water. This presents or shows one of the many miracles that Jesus performed. Due to the fact that this pericope is a miracle story and falls with the rest of the miracle stories, it is appropriate for its division.
The author of this pericope and the Gospel of Matthew for that matter is not easy to identify. The reason for this is that the author did not include himself in the story at all. There is no real evidence of who wrote this. As of now it is attributed to the apostle Matthew. The only real thing that anyone knows about Matthew is that other than being a follower of Jesus, he was also a tax collector (Minear, 4-5). The concern for Church order and discipline in the pericope, as embodied by Peter, suggests someone active in the leadership of a Christian community. This also presupposes tension between Jews and Christians, and Jewish and Gentile Christians. The need to define Christian teaching as distinct from traditional Judaism is a motive for Matthew’s writing here. Likewise, this pericope, as well as the Gospels as a whole, serves as a manual of instruction and discipline for the Christian community. As an author, Matthew needed to defend his authority against the rising influence of the Jewish world of rabbinate centered in Yavneh (Carlon 346). Being a Christian scribe/rabbi, his audience needed to be reassured that the Christian Gospel was not a negotiation of heritage but a fulfillment of it! In this Gospel, Matthew laid out the rules concerning discipline within the Christian community, including the possibility of exclusion for those who don’t have faith and who do not repent.
The intended audience for this pericope was more than likely a Jewish audience. This can be known because throughout the rest of the gospel of which this pericope comes from, the reader is expected to know or recognize various phrases such as: the holy city, an adulterous generation, or Sabbath day's journey. The use of numerical grouping (a habit of Matthew's) is also included in the gospel from which this pericope comes from, and this was a practice of the Jewish rabbis to assist memory (Jones, 25).
During the time of the Gospel of Matthew, Flavius Domitian was the Emperor of Rome in power. A couple of major events were taking place at this time as well. Among these events included a persecution of the Christians.
Matthew was perhaps an apostle eyewitnessing the events in his gospel. However, the writer of Matthew may have been a Christian scribe or leader which would explain why he felt the need to defend the faith in an ever growing Jewish world.
The audience, Jewish Christians probably near Antioch, were surrounded by a mixture of Jewish and gentile influence and so needed "reassurance that the Christian Gospel was not a negation of their heritage, but rather a fulfillment of it"(Hauer,Young,252).
This gospel was written in Antioch between 80 and 90 A.D. This work was written after the destruction of Jerusalem. Antioch was a place where tensions ran high between Jews and Christians and therefore, a work to define Christian teaching was necessary (Hauer,Young,252). Finally, the original form of the pericope is a miracle story.
The story of Jesus Walking on Water (Matt 14:22-33) provides unique historical and theological challenges to many scholars when determining historicity. Patrick Madden discounts that the account of Jesus walked on water during his earthly ministry. Madden supports his argument with by determining that the narrative fails to meet six of seven criteria of historicity proposed by R. Latourelle and J. Meier. The only criterion the narrative meets is the one of attestation. So Madden doesn’t believe that the event took place during the earthly life of Jesus. ( Madden, Patrick 156) Another theory that is offered to determine the credibility of the narrative is that the Jesus walked on the shore and was transformed to Jesus walked on water. Madden goes on to connect the narrative to a post resurrection-appearance. This leaves the credibility of Matthew’s narrative questionable. When did it happen; was it while Jesus was conducting his earthly ministry, or was it a post resurrection-appearance? Madden provides eight parallels to relate the narrative of Jesus Walking on Water to a post resurrection-appearance:
Madden is connecting this narrative with the narrative of Jesus returning to the disciples after his crucifixion. He doesn’t believe these eight parallels to be proof but indicators that back up his theory of a post resurrection-appearance. (Madden 137) The different theories do not disprove that the event took place, but rather question exactly what happened. Is Matthew right on the mark or could it have happened another way?
Matthew’s Gospel is most likely comprised of collected stories and teachings already in circulation during the time he wrote his Gospel. (Jones 26) “With many other scholars, I posit the existence of a cycle of saying that Matthew and Luke used, calling this cycle of teachings “Q” (Jones 27).
There are many key terms in Matthew’s Gospel, particularly in 14: 22-33. In verses 22-24, “Made” according to Jones, “The verb is very strong and might be translated “compelled” the disciples go ahead of him.” (Jones 30) The group of words “Went up on the mountain” is referring to the burden of the crowd made him seek the “Father’s Face.” Verses 28-32, the phrases “to sink” and to “to doubt” show up. These are key terms also very strong. Many have inferred these to be related to ones faith. One, who has little faith, or doubt in their faith, will sink. In verses 28-32 “if it’s you” this is a “bold” request by the by Peter showing that he doesn’t recognize Jesus of wants to prove it is Him.
Those key terms lead into the main theme or idea of the narrative. “The climax of the story is not the stilling of the storm, but the confession and worship of the disciples – “Truly you are the Son of God”” (Jones 31). Even though the stilling of the storm and walking on water are unexplicable phenomena, the central idea is the fact that the disciples see Jesus as the Son of God, yet don’t understand what it really means. The audience should behold this realization and put their doubtless faith in Jesus, the Lord. The story can be interpreted in different ways such as a miracle story or a revelation of God and Jesus' power. Looking at it this way highlights the need for faith (Peter's lack of faith) for salvation, which can be seen in Jesus helping Peter stay above water when he got scared and lost faith (Minear,90).
In Matthew’s account of Jesus walking on the water, “just as Jesus treads on water, so too shall his people, who will overcome their demons” (Bruce 1). The believer, in this sense, is given the power and authority to tread over the enemy. This is Matthew’s main intention in writing this pericope, which can also be compared with Deuteronomy, 33:29: Happy are you, O Israel! Who is like you, a people saved by the Lord, the shield of your help, and the sword of your triumph! Your enemies shall come fawning to you, and you shall tread on their backs. The followers of Jesus were astounded that they have this authority (Bruce 2).
Such comparison would be helpful in aiding the understanding of Christians then and now. When one has faith in God, he or she is able to do anything, for the walking on the water symbolizes the conquering of fears as well as our power over evil. Peter serves as an example of one who has little faith in this pericope. Peter’s early attempts to walk on water with Jesus displayed an inadequate amount of faith, and what happened to him could happen to other followers of Jesus when they lose faith. He is receiving special treatment in that he gains primacy over the Twelve when he walks out of the boat, as Peter entered the water on Jesus’ command (Matthew 14:29). When he saw the wind, however, he began to sink. He lost faith not in himself, but in Jesus, which was strong enough to get him out of the boat but not strong enough to sustain him throughout the storm (Carlon 345).
The concept of having enough faith in Jesus to be able to walk on the water as he did would be persuasive to initial readers, as they would see that through faith anything is possible. The fact that Peter began to sink would put doubt in their minds as to their own capabilities and faith in Jesus and his ability to help them in times of trouble (Matthew 14:29-31). In addition, much like the disciples, we are to understand Jesus only by degrees. One of the marks of Matthew’s accuracy to the historical development in the disciples’ understanding of Christ lies precisely in the fact that he shows the disciples coming around to the same points again and again, each time at a deeper level of comprehension, but always with a mixture of misapprehension (Carlon 345, Matthew 14:32-33). When we have doubt and it is brought to our attention, in much the same way as Peter’s doubt is brought to his attention, we can work to eliminate such doubt and fear. Peter serves as both a good and a bad example for Christians, both contemporary and from long ago. His cry for help to Jesus in his time of need and Jesus’ rescuing of him is akin to God’s salvation in the Old Testament, as well as God’s saving grace today (Carlon 346).
As this story serves as a post-Resurrection narrative, it can be said that it would be appealing to all audiences in that Jesus has the power to do anything, even walk on water, so why should he not be able to rise again? (Mt 14:26-27)
Since Matthew used Mark as a source in the writing of this pericope, contemporary scholars and followers of Christ would find it hard to accept that this story is an actual eyewitness account of what transpired. How could it be possible for someone to really walk on the water unless, they were a ghost?
From a Catholic perspective, this pericope appeals to the fact that Jesus is seen as “I am,” meaning that he is seen as God and is supplementing the Torah in doing so replacing the Temple. When Peter and the other disciples make this grand confession that Jesus is the “Son of God, this is much more important than the action of the calming of the storm and walking on the water preformed by Jesus. Jesus can be viewed as fulfillment of the prophecies. (Matt 14:33) He is the Son of God come to life to save the disciple from sin and help them have faith. Matthew’s narrative in some ways can be considered a challenging one. Through our interpretation as well as the assistance of various sources this essay provides an exegetical approach at determining the meaning and background of the pericope, (MT 14:22-33).