I. Parables
1.
Meaning of
the Gk word Parabole – and its
relation to allegory, simile, and metaphor.
2.
The Literary structure and characteristics of the
Gospel Parables and the core content of
Jesus teaching
3. Exegesis of some Parables about the Kingdom
of God
a)
Nature of the kingdom (The Parable of the Sower and the
Seed growing by itself)Mk 4:14-20.
b)
The challenges of the kingdom (The Parable of the
Treasure)Mt 13:44-46.
c)
The Demands of the kingdom (The Rebellious Workers Mk
12:1-12 and the Twinparables of LK 16).
II. Miracles
1. Meaning
and the significance of the Biblical Miracles, in particular of Jesus’ miracles
2. Exegesis of some Miracles performed by
Jesus
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Healing
Miracles
a)
Miraclesareexpressions
of God’s concern for the poor(The cure of Peter’s mother in law)
b)
Miracles give spiritual
healing (Pronouncement stories - the cure of the man with a withered hand)
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Exorcism
Stories
c)
Miracles aremanifestation
of God’s power over evil (The Gerasene Demoniac and Stilling the storm)
d)
The community
building factor of the multiplication
of the loavesand its Eucharistic and kingdom significance.
I. Parables are core content of Jesus’ Teaching
Introduction
Parables are the
important material to construct the historical Jesus. They are stories told by
Jesus using characters and events familiar to his audience. Nevertheless, it
contains surprising elements with piercing truth for his listeners. Christ
parables were designed to reveal the truth concerning the kingdom of God. Many
a times he introduces it by saying “The kingdom of heaven is like.” On the
other hand we also find Jesus using actions(Miracles)to teach about the kingdom
of God. The Parables and the Miracles of Jesus here are presented as the expressions of the kingdom of God. Jesus
uses a narrative theology made up of human existence. In the synoptic we come
across 33 parables in all.
I. Meaning of the word Parabole
The
English word Parable is the transliteration of the Greek word Parabole
which in turn is translated in Hebrew as Mashal – to be like, represent,
similar and covers a wide range of related categories such as similitude, metaphor,
parable, allegory, fable, proverb, utterance, riddle, etc.In addition,The Greek word is derived from the combination of Para-
along side of, and Ballein–“cast, place, or throw” means placing of things side by
side for the sake of the comparison. Parabole literally means, “to set
aside,” “to throw beside.” In the biblical background these term has the same
function of bringing out the parallelism between two things, the elements of
comparison being common to both. The parables contain one chief lesson with
usually a short story. On the other hand, it deals with the ordinary events of
life and it is global. Simile employs words such as ‘as and
like’. When the simile extendedit becomes an allegory.Each element is given importance and explanation. Each
part of the story gives us separate lesson,usually longer, unusual, and local.
In addition, an extended metaphor becomes
a parable. It is poetical and creates a
new meaning.eg. The parable of the Good Samaritan and the prodigal son.
2. Literary and structural characteristics
parables
A. Literary characteristics
Down through the centuries, human have
found by the experience that stories become more effective if we follow certain
rough rules in telling them, the followings are some of the rulesfound in Jesus
parables. This helps us in the interpretation.
§
Rule of three
§
Rule of contrast
B. Structural characteristics
Banality – the material of the Gospel
parables is taken from ordinary events of the daily lifeofthe poor common folk:
sowing, reaping, cooking building, field, lamp etc. Jesus was familiarWith the
Galilean milieu in the land of the Galilean farmer.
Novelty –
it breaks down the course of the earth stories and creates an element of surprise.
It
attracts the
hearers.eg. The Good Samaritan. The novelty of the parables interrupts our
normalway of viewing tings and presents the extraordinary within the ordinary.
It is the new way ofexpressing the kingdom of God.
C. Content of the parable
In the synoptic gospels the content of the
parable of Jesusand the function of Jesus parables is to narrate what happens
in the rule of God. The introductory formula “the kingdom of heaven may be
compared” which is absent in theLucan special material, is the favorite expression
of the first evangelist and it does not compare the kingdom of God directly with
someonebut with something.It should be noted that in the parables of Jesus the
kingdom of heaven is a symbolical expression if thereign of God in the human
history, and God’s victory over the evil and is not to be understood in terms
of the physical features of the kingdom of God.
3. Exegesis of some Parables about the
Kingdom of God
3.1 Nature of the kingdom: The Parable of
the Sower (Mk 4:1-9)
The
three synoptic gospels also contain a detailed allegorized interpretation of Mk
4:14-20.
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Literary
observationMk 4:1-9
1. Patternof Three:
§
There are three failingseeds: seed along the path,
seed onthe rocky ground and seed among thorns.
§
There are also 3 seeds that succeed: 30, 60, and
100.
2. Element of daily life:Not kings and
rich farmers, but marginalized peasantsare the privileged characters
3. Reversal of images: In the OT
especially in the intertestamental books rule of God is explainedin terms of
stars and sun, the gigantic phenomena. Nevertheless, Jesus uses the daily language.
It is a revolutionarylanguage which converts our own concepts and images of the
rule of God in our minds.
4. Structure
§
Act I is sowing.It is comedy and there is joy
in sowing
§
Act II is failure of the seedshere there is
tragedy, people walk on the seed and there is root failure
§
Act III harvest extravagant joy, Double surprise:
the tragic surprise of failure and the joyful surprise of the harvest.
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Mathew
and Mark
§
Mt follows Mk very closely with some minor
changes.
§
Mk makes the distinction between the wasted seeding
5:3-7 and the fruitful seed in 4:8 by two formal features. The seed is
described as some seed, other seed, and other seed. In 4:3-7 thus in Mk there
is change from singular to plural between the units.Mt reverses the order30,
60, 100 to 100, 60, 30 fold. The climax is shattered in Mt. Thus Mt adopts
abstraction and theologizing attitude.
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Luke
He lost the contact with
the daily life. He changed the rocky ground into rock. The reason is that he
was from the urban set up. Therefore in Lk the details disappear. The growth of
the seed is reduced to an abstract pattern. The wonder of the yield is taken
for granted: Lk does not know 100 fold would be extravagant and miraculous.
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Setting
and meaning in the context of Jesus Life
Situatedin
the Galilean ministry of Jesus, the parable echoes the discouragement that
surrounded the group of the disciples when difficulties began arisingaftera
short period of initial enthusiasm. Crowds and disciples began drifting away of
God’s power. It works in small things and even in failure. “In spite of every
failure and opposition from hopeless beginningGod brings the triumphant end
which he has promised (Jeremias,The Parable of Jesus, 150.)
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The
Message
The
message is not primarily an exhortation to give good fruits. It resides in the
contrast between the weakness of the seed and triumph of life, between the
power of God and the frailty of its appearance. In spite of apparent failure
and setback, the rule of God is sure to come since it is God himself who comes
inhis rule. It is God who abides in the humble patterns of daily life. Hearing
and understanding the word produces the fruits. The accent is not on how people
should heart the word of God but on the fact the kingdom of God will cer5atinly
c0ome with a harvest beyond all expectation, but by way of failure, disappointment,
and loss.
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The
purpose of the parable
In
Mk and Lk – they look but do not perceive, and hear but do not understand; in
Mt is because they look but not perceive, and hear but not understand
3.2 The coming of God’s kingdom:Parable of
the seed growing by itself (Mk. 4: 26-29)
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Literary
analysis
No parallel although the parable of the weeds Mt 13:24-30 has some 6/7
words in commonPattern of 3x3 resulting in poetical rhythm.
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The
farmer: sows, sleeps, and rises, the seed sprouts and grows. The earth
produces blade, ear, full if grain.Grain ripe, puts sickle, harvest has come.Settings
in Jesus’ life Jesus’ own ministry is the point of concern: the apparent
passivity of Jesus.
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Message: The
comparison is not between the kingdom of God and the man but the kingdom andwhat
happens in the parable .The true meaning
of the kingdom of God comes in his ruleHarvest, sickle are the ref. Joel 3:13.
Priority if Grace the seed grows by itself, naturally withoutthe visible cause.
It comes into being without human efforts.
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The
Doctrine: In the parable the seed growing by itself Mk 4:26-29 Christ
called the attentionto how physical seed germinates and grows because of the
essential life in the seed. Similarly Christ said when the new form of the
kingdom is introduced by the sowing of theseed of God’sword. Just as a sower’s
work is completed when physical seed is put into the soil the humanresponsibility
will end when the message has been proclaimed. In the unfolding of the kingdomprogram
the development if the kingdom will not depend in human agency but in the power
ofword thathas been proclaimed.
3.3 The Growth of the kingdom: The parable
of the Mustard Seed (Mk4:40-32)
In the parable of the Mustard Seed Christ
revealed that the kingdom would begin with an insignificant beginning but grows
to great proportions. The Mustard plant is an annual that can grow to tree size
in one season. Thus it can be aplace of refuge for the birds that inits
branches. Christ’s emphasis here was to contrast the size if the Mustard seed
and the plant came forth from that seed. The new form of the kingdom began
essentially with the 11 men. From that insignificant beginning it is so
extensive that one could say when the book of Acts closed that the whole world
had heard the Gospel
Mark carries the message of assurance and hope
regarding the kingdom of God. He high lights as how Jesus himself must have
used the parable Thus Mk laid stress on the following words in his reproduction
if the parable, it is the smallest if a all the seeds on earth, yet when it
grows it becomes the greatest of all shrubs.
Luke is different from Mk and Mt, since he writes
to gentileswho are completely different to that of Mt and Lk. Lk emphasizes on
the fact that is Jesus’ proclamation if the Reign of God the Good news of the
gospel was growing and developing.
3.4 The challenges of the
Kingdom (The Parable of the Treasure) Mt 13:44-46
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Content:
The great price of the kingdom is given to us freely. One should be ready to
sacrifice anything for it.
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Circumstances:
Having sent away the crowds, Jesus went into a house and his disciples cameto
him. He gave them interpretation of the parable of wheat and sickle and told
them these two stories.
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Interpretation:
The treasure is hidden in a field. But it is not of that man’s one who found
out. The custom of hiding things in the ground seems to be typical of the
times. In Palestine there are always people digging around in the hope offinding
hidden treasures: Treasures probably money left a long time ago and therefore
pattern of a short drama in three acts.
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Structure
1. Act I: The Treasure is found
§
Finding
is the first act
§
That is a
place not of his own:It was a public place or his own field; he would have
at leastaright on the treasure. Here very gratuitous.
§
He does not begin with human activity and only
any kind of human right.
§
Totally gratuitous:antecedent grace.
2. Act II: Sells everything
§
Total
dispossession: The rich young man emphasized in Lk’s rendering of Jesus’s
sayings inleavingeverything. (5:11-28, 12:33, 14:33, 18:22).
§
The
Treasure makes one to become poor:Very disturbing Treasure.
§
In the
joy of having found the treasure:Joyful dispossession, Joy of the kingdom
and of the Beatitudes of the Good News.
3. Act III: Buys the field
§
Against common sense he outs “all eggs in the same basket.” The risk
of faith, the total investment in faith.
§
Doctrine:
The important words are selling all that he had and bought the field. As the
men foundthe treasure accidently and there is no merit of his own. So Christ
mercifully admits us to thetreasure which is kingdom. But persons have to
sacrifice all things to enter into this kingdom.
3.5 The
Demands of the kingdom
A. The Rebellious Workers Mk 12:1-12
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Sociological
setting
Unrest caused by absentee land lords and
the profiteers of the agents: “and went to another country”. In away the
revolted workers are expectedit meet with a certain measure of understanding,
if not sympathy. At any rate, the story is not outlandish.
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Context
common to the 3
The parablebelongs to the Jerusalem
ministry, as kind of prologue to the passion. Could in fact correspond to
setting in Jesus’ life at the end of Jesus’ministry where the opposition and
threats against him are getting more precise.
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Literary analysis:
Pattern of 3 in general (3 servants and son)
§
The plot introductory chorus v1. Adapted from
the love song Isa 5:1-4with an ironical reversal of the popular song with a
double surprising reversal
§
At the level of Isa 5:2 a romantic love song
turns into fierce indictment
§
At the level of Jesus: the indictment does no
longer bear onvineyard but on workers it is not the land but t particular human
actors who are taken into task.
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Structure
5 acts note the progression
Act
1. Vv 2-3: beating
Act
2. V 4: the head and the shame
Act
3. V 5: killed
Act
4. V 6-8: the son is killed
Act
5. V9: the punishment
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Message
In this context
the dispossessed tenants are the Jewish elite who will be replaced by the
common folk of sinners warning the elites. It refers to the Christological announcement.
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Allegorizing
1. In Mk
§
V 5- the
sending of several other messengers afterthe one has been killed does not fit
the narrative logic. There is an allegoricalreferences to traditionconcerning
the martyrdom of many prophets Mt23:29-37
§
The sending of the son can also be an
allegorizing and christologising addition:If the first messengers had already
been killed the landlord would not have sent his son. But it can also belong to
the original story at the end of his ministry; Jesus could sense an imminent
tragic conclusion.
§
V 6 -
the addition of the beloved to the son is Christological Mk 1:11
§
V 9- giving
the vineyard to others, gentiles called instead of chosen people.
§
V 10-11-
constitutesin fact another parable, or Midrash on Ps 118:2. The image is no
longer of field but of building. This connects with Jesus’ passion and to Christologize
the parable. It becomes the predilection of the resurrection.
2. In Mt
§
The allegorizing process continues; the
messengers are killed at the outset v 35. The story becomes more unlikely but
the theme of the killing of the prophets is made more explicit.
§
V 39-
There is change of order unlike Mk’s account the son is first talent out of the
vineyard andthenkilled. It is the story of Jesus executed outside the gate.(Heb
13:12)
§
V 43-
Addition of Mt the new trustees are now the gentiles, submitting the Jewishpeople,
context of Mattean Church in conflict with post scribal redefinition ofIsrael.
3. In Lk
§
The messengers are not killed, just dismissed.
§
A more original form of the parable? Or did Lk
feel that the sending of the son after the murder of the messengers would have
been implausible?
§
V 15 -
same change of order as in Mt.
§
V 18 -
Lk’s own addition referring to the destruction of Jerusalem.
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Conclusion
At level of Jesus, the parable evokes the
mounting crisis that will lead to the rejection of the son. In Mk, it is
beginning of the Christological allegorizing and theology of the cross. In Mt
and Lk, together with Christological allegorizing and the allegory of the Gentiles
joining Israel is added.
B. The Twin Parables:The Rich Man and Lazarus
(Lk 16: 19-31)
Within chapter
16, the two parables of dives and the steward constitute an antithetic
parallelism: Money as a wall of division and money as a bridge. And the
reference to the importance of the question of the rich and the poor and of
theplace of the poor in the Christian Koinonia is vividly dealt.
The
account is uniqueto Lk. so it is Lukanmaterial. The account contrasts the fact
of the dependent poor and the heartless rich through a graphic picture of
eschatological reversal. All the benefits that rich man possesses are lost in
the next, while all the poor man lacks on earth is provided for him in the afterlife.
The account is a warning that the possession of wealth now does not necessarily
mean one will possess wealth later. It also calls on the wealthy to be generous
with what they have to meet the needs of those who have nothing. One reaps what
one sows. In Lk’s contrasting literary touch, Lazarus does not say a word. In
the End, he needs no defending.
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Structure
Three parts:
§
The situation of the characters in this
life(16:19-21)
§
The situation of the characters I the afterlife(16:22-23)
§
The rich man is painful pleading with Abraham during
the afterlife when it is too late (16:24-31)
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Settings
The parable has
two settings: This life (16:19-21). This is a parable of reversal, since the
situation in the two settings reverses.
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Context
Still speaking
about discipleship and still in the context of a shared meal, Jesus proposed
yet another parable contrasting two people. Since the poor man in named,
classic commentaries have used the name Dives for the rich man. There is a
contrasting social condition, with nothing said about any other moral qualities
they might have possessed; the Reversal is illustrated by means of a dialogue
between Abraham and the rich man.
The
focus of the story is introduced in terms of his wealth. Lazarus is the only
figure in any of Jesus’ stories who received a specific name;the listeners are
challenged to identify with one another of the characters. This parable serves
LK’s concern about the proper use of material goods and the responsibilities of
the rich toward the poor. It further emphasizes the requirement of faith for
eternal life, not mainly indict the rich for any other sin but neglect of the
poor.
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Literary
analysis
No triple
pattern but double anti thesis of two acts
§
Act 1:
antithesis of the rich inside and the poor outside
§
Act 2:reversed
antithesis of the poor inside and the rich outside.
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Conclusion
1.
The sin of the
rich man: what is not said: Dives is not presented as a sinner. There is no
description of vices, of sinful festivities. Instead what is said is the total gap between rich and the poor. The
little detail of the dogs emphasizes the distances between the world of the
rich and that of the poor.
2.
The Value of
Lazarus: What is not said: the parable does not say that Lazarus had the
qualities of humility, of piety, of trust in God that befit poverty. There is
no praise of poverty. Instead what is said is that the poor is in the bosom of
Abraham, that he is of the side of God or rather that God is on his side
“blessed are you poor yours is the kingdom of God.”
3.
The significance:
God’s preferential love of the poor.
Lk
views the problem as that of a lack of communion a great gap has been fixed so
that those who might want to pass from here to you cannot do so and no one can
cross from here to there (16:26) It is not God who made the gap it is the
social gap dug by the rich between their world and that of the poor.
II. Miracles areexpressions of the Kingdom of God
Introduction
In the Bible,
the miracles in general are not reported for their own sake. They are part of
the campaign in favor of God’s people or part of the prophetic message. In
other words, the meaning of Biblical miracles does not depend on their
extraordinary character, but on their context. Miraculous divine interventions
are frequent in the OT (Plagues of Egypt, crossing of Red sea, Manna, water and
quails in the desert etc. But miracles performed for individual needs and
purposes are found with frequency only in the Elijah and Elisha cycles (NJBC
1370:95).This is why Jesus was considered as a “New Elijah”. Wonder working was
not an expected messianic activity. Non-miraculous but having equal
significance are the symbolical gestures of the prophets, the meaning of which
is closely related to their teachings. Miracle is a sign pointing to the always
near and all directing God. It is faith which interprets an event as
miraculous.
A. Meaning and the significance of the
Biblical Miracles, in particular of Jesus’ miracles
1. Meaning
Miracles are
occasional visible acts of power beyond human experience to account for or of
human faculties to accomplish, though sometimes wrought human agency, something
we cannot understand because it transcends our experience. A miracle is
religious wonder that expresses in the cosmic order, a special and utterly free
intervention of God’s power and love who gives human beings a sign of the
uninterrupted presence of his word of salvation in the world.
2. Significance of Miracles
We come to know
the significance of miracles from Jesus Himself. Mt 11:2-6, Lk 7:18-23 are the
authentic words of Jesus. The traditional meaning is to prove the heavenly
origin of Jesus and to show him as the son of God. Jesus did not work any
miracles in order to call attention to his message or credential (Mk8:12).
Modernists reject any kind of miracles and say that everything is due to the
general law of motion. But according to the modern theologians today the
miracles are good news in action and good news to the poor. They are tokens of
the coming of God’s reign in Christ. They show the Kingdom of God in action
God’s sovereign grace and forgiveness operative in Christ.
3. Terminology
In the synoptics, the word used for miracle is
dunamis. John uses two words; Semeion- sign and Ergon- works. When Jesus
himself refers to the miracles, the term ergon
is used; while referring to what Jesus did, the evangelist uses the term semeion. This choice of words means that
for the synoptics the Miracles are manifestations of God’s power at work in the
Kingdom. For John, miracles are signs of God’s presence with his people and
signs of God’s glory. The interest is not on the miraculous character but on
the significance.
4. Characteristics of Miracles
- Every miracle of Jesus has an emphasis on faith as pre-condition of the miraculous event. It is faith in Jesus; God – given power is posed in a healing manner. If faith lacks miracles were not wrought (Mt 6:5)
- Jesus lays emphasis on the power of prayer.(Mk11:24)
- Jesus Christ himself says that he was performing miracles by the finger of God. His mighty works are the tokens or signs of the divine spirit working in all its plentitude.
5. Types of Miracle stories
§
Pronouncement
miracle stories- Mk 3:1-6 It concerns the basic question. Is it lawful to
heal someone on the Sabbath? It is not merely a miracle story but deals with an
issue inside the story.
§
Miracle
stories proper- It has 3 stages, namely; setting (the healer, intensity of
the suffering) actual cure by gesture (word from Jesus, spittle Mk8:23) and the
result (gets up and walks Jn 5:9)
§
Exorcism -
The exorcism of Jesus or better called as deliverances, were not in the manner
of Jewish exorcists or anybody else. Jesus Christ cast out demons with a word
(Mt.8:16) not by magic incantations.
§
Healing
Miracles - All throughout synoptic we find Jesus Christ engages himself in
healing the sick and suffering.
§
Resuscitations:
- The resuscitation reported in the Bible testifies to the divine power to give
life and attest to reality of the promised resurrection of the dead to eternal
life.Mt.11:2-6; Lk.7:18-23.
§
Nature
Miracles – Apart from the exorcisms, healing, rising from the dead, Jesus
Christ has performed other miracles, which are usually classified as nature
miracles.Mk 4:35-41; 6:30-44;Jn 2;1-11; Lk 5:4-11; Mt 21:18-22.
6. Miracles and the Kingdom of God
The advent of
the kingdom of God is basically linked to Jesus Christ’s salvific activity on
earth. Miracles of Jesus are clearly connected with his messianicship. Jesus
Christ appears not as a triumphant and conquering Messiah, but as a servant of
God who obediently accomplishes the will of God. The healing ministry of Jesus
Christ is particularly stressed by Matthew, has the context of his messianic
entry into Jerusalem. The miracles of Jesus stress the fact that salvation is
made available to all those in greater need. Jesus Christ’s miracles are
closely connected with his messianic call and become the messiah’s concern and
predilection for the destitute.
7. Jesus on the significance of his miracles:
Mt 11:2-6 = Lk 7:18-23
7.1 A
genuine saying of Jesus: The pericope bears the characteristic of Jesus’
own words: a) Semitic style b) no
explicit Christology, c) enigmatic “parabolical” style
7.2 Exegesis: (starting from the end)
V.6
“Happy who takes no offence in me” John the Baptist took offence because Jesus’
action did not correspond to his messianic expectations (cf.Mt3:7-10). He takes
offence at the nature of his messiah ship and of the kingdom which he brings
about through the ministry. The kingdom does not entail the judgment of the
wicked as was preached by John the Baptist.
In general, people moving with Jesus were disappointed
by the humble character of his actions. For them, Jesus wasted his messianic
energies in insignificant miracles with poor, insignificant people. His
Messianic power was exercised in marginal Galilee, not in Jerusalem and with
unimportant people.
V.5 Jesus
recalls various sayings of Is (29:18; 35:5ff; 42:18), especially Is 61:1 “Good
news to the poor by deeds as well as by words” such is indeed the messianic
policy corresponding to God’s mind. Therefore, Jesus’ miracles are Good News to
the poor in action. His answer calls for a reversal of triumphalistic messianic
expectations. In accordance to the mind of God and to the prophecies, he is a
Messiah for the poor, exercising his action in the context of their humble
life.
7.3
Significance
§
During his life time, Jesus was recognized as
wonder worker. The point of the discussion is not about the fact which is taken
for granted but about the significance.
§
The point of Jesus’ miracles are not their
extraordinary character.Jesus’friends take offence because the miracles are too
plain. The point of the miracles is to be found in their significance i.e. good
news to the poor in action. Miracles are language carrying the same message as
the Beatitudes.
8. Miracles are expressions of God’s
concern for the Poor
In
the healing miracles, Jesus reveals the God of small things, a God who
manifests himselfasan extraordinarily concerned with the poor, the suffering,
and the little ones.
The format of the healing miracles
·
Setting is often intended to create suspense
·
The cure with words/ gestures of the healer
·
Results on the healed person and on the
onlookers
B. Exegesis of some Miracles performed by Jesus
v
Healing
Miracles
1. Miracles areexpressions of God’s concern
for the poor
Healing of Peter’s Mother in Law (Mt.
8:14-15; Mk 1:29-31; Lk4:38-39)
1.1 Context
§
In Mk-Lk it is one of the first miracles in contrast
with solemn presentation of Jesus in Baptism, Temptations, first preaching and
exorcism, now this is an “insignificant miracle.” This insignificance should be
noted. It is not a “Prodigy”: as in the Beatitude of the poor, Jesus reveals
God as “the God of small things”; a God who manifests himself and his nature
more in his concern for the poor and the little ones than in grand
demonstrations of power.
§
It represents typical day in Capernaum and that
on a Sabbath day, illustrating “the epiphaneia of our Saviour Jesus Christ who
abolished death and brought life and immortality to light through the Gospel”
(2 Tim1:10)
§
In Mt- It is one of the 10 miracles reported in
Mt 8-9. This miracle is put in the third position only, it loses the importance
it has in Mk-Lk
1.2 Structure
Short as it is.
It shows all the features of a miracle story. It could be taken as a paradigm
of this literary form. But 3 differences are to be noted:
the insignificance of the miracle,
the disproportionate healing action (“he lifted
her up”),
the unexpected reaction(“she served them”).
1.3 Exegetical Comments:
§
V.29, 30 (“and at once” or “immediately”) - a
mannerism of Mk (42 times in Mk out of 54in N.T, Mt accounting for 7 more).Also
it connects this periscope with the Sabbath context (V.21).The Busy day in
Capernaum is a Sabbath day.“Simon, James and John” (as in 5:37; 9:2; 13:3;
14:33) – the inner circle of disciples to be witness of important things.
§
V.31 “he helped her up” RSV and NRSV more
literally: “lifted her up.” Still more literally “raised her up” used here is
one of the technical verbs for the resurrection (Mk14:28; 16:6; 1Cor15:4 etc),
reference to “the power of his resurrection”(Phil 2:10)
§
“she served them”: attitude of the disciple
following the Master (Mk 10:43-45).It is not only a healing; it is also
discipleship story.
1.4 Synoptic comparison
§
Mt 8:14ff much shorter; narrative reduced to
minimum; ecclesiological name of “Peter” instead of homely name of “Simon” and
Peter singled out among other disciples; Ecclesiologizing: “He saw…, he
touched…, she served him”; focusing on Jesus; Christologizing: “He touched”:
the healing action reduced to minimum: the greater the authority the lesser the
exertion.
§
Lk 4:38ff closer to Mk with skillful Lukan
modification: “great” fever to stress the importance of the miracle.
“Standing over her, he rebuked the fever”:
impressive picture inLuke’s manner and demonizing fever.
“They besought him for her”: Prayer of
intercession: importance of prayer in Luke. The shift of “immediately” to the
reaction of the healed women: stress on discipleship.
1.5 Conclusion
a) At the level of Jesus
Historical: the early church would not
have invented this kind of insignificant miracle. Moreover the story suggests
an eyewitness. The Marken account particularly could be put in “I” form. It is also typical of significance of Jesus’
miracles. Their significance is not to be found in the extraordinary character
but in their correspondence with Jesus’ teaching of God’s concern for the poor.
“God of small things”
b) Redaction
Narrated by each evangelist from the view point of their
literary andtheological specificity:
·
Mk vivid narrator: stress on “the power of
resurrection” and the response in “serving”
·
Mt abstract report: Christologizing and Ecclesiologizing
concern.
·
Lk as a good “painter”;stress on prayer and
demonology. In Lk “standing over her, he rebuked the fever” Lk has demonized
the fever, for the word ‘rebuked’ is commonly used in exorcism (Acts 20:10;
1Kgs 17:21) the healing miracles shows that Jesus has the power over the evil
of fever. Lk precisely presents healing from fever as a kind of exorcism, which
meant it to be a victory over Satan.
2. Miracles give spiritual healing
2.1 Pronouncement stories - the cure of the
man with a withered hand(Mk 3: 1-6)
According to
Bultmann, this is a pronouncement story, where the healing story provides the
context for a pronouncement.
2.2 Context
This is the
climax of the 5 controversies stories. This opposition points to the cross
evoked in conclusion in V.6. The Sabbath is not only Sabbath of creation but
also Sabbath of Calvary.
2.3 Structure
Healing stories
took place mostly between two characters: the person to be healed and the
healer. Other characters remained in the background. Here is a third character
takes a major place: the opponents, Pharisees.The sick man remains in the
background. There is no description of the case and of the result of the
healing. It is more a story of opposition to Jesus than of healing. The debate
takes the major place. The healing is only a frame, so a typical “pronouncement
story” where the healing is merely a frame for the words. It explains the fact
that Jesus is the Lord of Sabbath. The high point lies in the conflict rather
than in the act of healing.
2.4 Exegetical comments
§
V.1 “withered
hand’: dry, dried up, dry land (Mt 23:15); the man is a silent participant in
the episode.
§
V.2 “watching”
has a sense of hostility- the opponents are silent before the sovereign word of
Jesus. It is not a sign of consent but hardness of hearts; their silence
provokes the anger of Jesus; they had become insensitive to both the purpose of
God and the sufferings of man’s stubbornness and lack of feeling.
§
V.5 restoring
to an earlier condition (Acts1:6); cure.
§
V.6 the
conspiracy points forward to the passion narrative. For the Pharisees, Jesus
constituted a threat to the true religion and ancestral tradition. For
Herodians he was a threat to the peace and stability of the tetrarch.
Ironically, the guardians of the Sabbath determine to do harm and to kill.
Mt: a) For
the description of the healing, Mt is not shorter than Mk because Mk is already
as sketchy as possible given the literary form of pronouncement story.
b) The
argument of Jesus is different:
®
Problem:
“it is lawful to heal on Sabbath?” problem discussed by rabbis. There was
agreement that it could be done in danger of death.” Any danger to life takes
precedence over the Sabbath.” Opinion diverged depending on the severity of the
illness or the urgency to break the observance of Sabbath.
®
Response:
The case of the cattle falling into the pit on Sabbath day is also a rabbinical
debate. The rigorist answer of the Dead Sea essence was that nothing could be
done. Other rabbis said that the animal could be helped to come out itself.
Without being actually pulled out. The common sense response of ordinary poor
people was that the animal could be rescued. Jesus argues on that common
practical agreement. The dawning of the reign of God carried with it the
implication of new creation. No more appropriate day for the Messianic work of
restoration than the Sabbath. So in Mt the background and the viewpoint is that
of the Jewish Christian community and of its subsisting rabbinical structures
and culture. This would have been closer to the facts in Lk 14:5 (another
context).
In Mk-Lk, the background
and viewpoint are those of the gentile world. Mk-Lk have practiced
“inculturation”, “contextualization”. The point is the liberation from
oppressive understanding of the Law. Jesus is the Lord of the Sabbath. Law
cannot be barrier in the way of the Kingdom of God which consists in doing good
and saving the fallen man even on a Sabbath. The message could be summarized in
the words of Paul: you have been called to freedom Brothers, only do not use
your freedom as an opportunity for the flesh but through love become slaves to
one another. For the whole Law is summed up in a single commandment: “you shall
love your neighbour as yourself” (Gal 5:13-14)
v
Conclusions
on Healing Miracles
1) Jesus
was recognized and welcomed as a healer by his contemporaries: this is a solid
feature of what we can reconstitute of the historical Jesus.
2) In
the narratives, the literary form of healing is followed but often disrupted so
as to point out to the deeper dimensions of the miracles and put the stress on
faith, forgiveness of sins, and option for the poor, liberation from all forms
of alienation. Another literary form is that of pronouncement story. In this
periscope both literary are intertwined.
3) As
regards sources, Mk seems to be the first, with possible echoes even of
eyewitness.Mt summarizes Mk. Lk is more scrupulous in the use of his sources:
he gives a literary polish to the artless style of Mk and gives his own
theological turn by deft little retouching of the narrative.
4) In
the three gospels, the general perspective does not stop with the wonder of
healing but goes to faith and forgiveness of sin. Title “power of the
resurrection” is in the background. But it is also the power of the cross:
power in weakness, for the little ones.
5) In
their redaction, Mk context evokes the perspective of Calvary. Mt and Lk give a
Christologizing and Ecclesiologizing hermeneutics.
v
Exorcism
Stories
3. Miracles are manifestation of God’s
power over evil
The exorcism Jesus performed to
show that the Kingdom of God is present here and now. All thethree synoptic agree that the casting out of the demons was
the most significant aspect of
Jesus’ministry.The Beelzebul
passages (Mt12:25-29; Mk3: 23-27; Lk11:17-22) clearly depict the power of Jesus
over demons. Jesus’ exorcisms were not merely isolated incidents of compassion for
individual oppressed by malevolent forces. They were direct demonstrations of
the power and the presence of the rule of God
A. The Gerasene Demoniac (Mk 5: 1-20; Mt
8:28-34; Lk 8:26-39)
This miracle
contains mission significance. The rule of God, the liberation from the evil
one reaches all nations through the demoniac now freed from all the forces of
evil.Mk gives explicit command of the proclamation. It shows that the liberated
person is sent to announce the victory of God and the consequent coming of the
rule of God. The advent of the kingdom of God is manifested in deeds as well as
in words. At the end V.17 the comedy turns into a tragedy. God’s power subdues
all the forces of evil, and invites man to accept the triumph of the word of
God.
1. Mk 5: 1-20
He presents a dramatic construction in 3 acts with
spectacular reversals of situations.
®
Act I -
Jesus’ victory over the devil (Vv 1-13)
Scene I: Introduction to the characters
§
v.1 the stage
§
v. 2-5 a hopeless case( tombs 3 times, chains 5
times and the villain; it was a popular belief that the cemeteries were haunted
by demons
§
v.5 describes the present condition of the
demoniac
§
v.6 resumes the story; enters the hero which may
be post-resurrectionalso the cry of the demoniac in the following verse: “Jesus,
son of the MostHigh God”(v.7)
Scene II: The Battle
§
vv.7-8 the devil has the upper hand: he shouts;
Jesus repeatedly tells the devil to go out, the devil tries to make him
powerless by the use of his name
§
v.9 the knowledge of the name carries with it
power over the adversary(Gen 32:29).By boasting of his name ,the devil gives a
hold to Jesus.
§
v.10 Jesus’ victory ; the demons are associated
with a particularlocality (Lk 11:24)
Scene III: The devil routed: Vv 11-13
§
From the view point of the devil, the cease fire
would enable them to say “at home.”
§
From the view point of the gentiles, it would
not be a shameful solution since pigs were sacrificial animals in the suoveaurile sacrificium of the Romans
§
From the viewpoint of the Jews and of the
Christians reader, it is a comic
solution: unclean; swines are quite a fitting dwelling place for the devils.
And the devils go to the sea, symbol of chaos and death.
®
Act II - Jesus
defeated by men (vv14-17)
Scene I:
v14 a new set of
characters enters the scene: people of the town
Scene II: the dilemma vv 15-16: a contrasted
picture: the healed man (use of three participles) but the loss of swine: not
the way Mk summarizes the dilemma:
“what happened to the demoniac and to the swine”.
Scene III: v.17 Jesus is rejected and he is considered
as a public danger. The loss of pigs looms larger than the salvation of people.
The comedy has turned into tragedy. Almighty God who has power over everything
and even over the all the forces of evil has called humanity to love and therefore
has given it the liberty to accept or reject the proffered love. The human
being can defeat the purpose of all powerful God: a cruelly ironical
interpretation of Gospel history and of the whole Bible history of God’s gift
to humanity. The cross looms over the horizon.
®
Act III
The Victory of The Word (vv18-19)
Yet
the rejection of Jesus is not the end of the story. The demoniac’s request to
stay with Jesus reflects discipleship but discipleship is not mere comfortable
feeling of companionship. It is a mission the liberated person is sent to
announce the victory of God’s mercy. After the cross there will be the march of
Good News. The apparent defeat of Jesus turns ultimately into the triumph of
the Gospel.
2. Mt: 8:28-34
He summarizes
the story. But v.28 has 2 demoniacs (as
2 blind men in 9:27 and inJericho in 20:29and 2 asses in 21:7) by summarizing
he loses the dramatic Markan construction.
It becomes one
of the series of the 10 miracles of Mt8-9. Yet the rejection of
Jesusinv.34,without any reason being given and without dilemma being described,
becomes a“flat ending” (NJBC), the significance of which being only that the
time of the nations has not yet come that for the time being they perceive
Jesus only as a dangerous sorcerer.
3. Lk 8:26-39
The main point
of Lk’s account will be to make the distinction between the poor victim and the devilish power.
§
v.27-
description toned down to evoke more compassion than horror. Part of the Markan
description of the possessed man is pushed back to v.29 where it becomes an
account of what the devil have done to the poor creature. A distinction is made
between the victim in its sad
plight and the alienating role of the devil.
§
v.28
I beseech you, omitting by God “ the devil does not invoke God”
§
v.30
Many devils had entered him: again a better distinction between the victim and
thedevils
§
v.31
abyss : a term from Greek mythology is borrowed to render Sheol(cf 8:31)
§
V.33
omission of the number of swines: already at time of Luke, the loss of so many
pigs was a problem
§
Vv 36-37
was saved (not healed as the Gospel parallel): the exorcism becomes aparadigm
of integral “Salvation” . There is no longer dilemma between salvation
andswines which are not mentioned. Jesus’ rejection in the following verses is
no longer due to the choice between pigs and of piety. Also the idea that the
time of the Gentiles has not yet come: it will be only in the Acts of the
Apostles
§
v.39
note the parallelism between what God has done and what Jesus has done.
Conclusion
®
Literary
Conclusion: vivid but confused style of Mk polished by Lk who follows the general structure and even the
details of the Markan account, while Mt reduces the report to a skeptical outline
®
Theologically
: In Mk the stress is on the
victory of the Rule of God over that of Satan. But
with the awesome possibility for humanity to nullify this victory: the stronger
one has come (Mk 3: 27).Yet he
has still to undergo the “defeat” of the Cross. In Lk the exorcism becomes
a paradigm of Salvation from any form of alienation. In Mt the account reduced
to mere outline becomes one of the several miracles illustrating the power at work in Jesus.
B. The Stilling of the Storm (Mk 4: 35-41;
Mt 8: 23-27; Lk 8: 22-25)
®
Background
The background
for this story was possibly the ancient Near East idea of the sea as
symbolizing the abode of the powers of chaos and evil that struggle against
God. By controlling the storm at sea, Jesus does what God does and defeats the
forces of evil. In the OT, God’s work in creation is described as a conquest of
the sea or seaDragon(Gen1:2;Ps89:10; Job 9:8; 26:12-13) and is paralleled by
his deliverance of Israel (Ps 74:2-14; Is 51:9; Ex 15:8; Is 63:12-13).So the
story is not exactly a “nature miracle”; like the exorcisms, illustrates the
victory of God through Jesus over the forces of chaos and evil.
1. Mk 4: 35-41
®
Preceding
context: This miracle as well as the 3 miracles that ensue, follow the four
parables of Mk 4 and is redactionally connected with them by being ascribed to
“same day, as evening came” This connections intends to show that the advent of
the kingdom is manifested in deeds as well as in words. Jesus goes to the other
side of the lake either because of the pressure of the crowd or to find a new
sphere of his ministry as in 1:35.
®
Subsequent
Context: the exorcism of the Gerasene demoniac with which it is bracketed
as another exorcism.
This aspect of exorcism appears in the way in which the
miracle is reported in v.39: he rebuked as in 1:25; 9:25 and silence shut up
which is the exorcism formula of 1:25. It denotes the binding of a person by a
spell so as to make him powerless to harm. The sea is personalized as evil
power, which is defeated and subdued by the advent of God’s rule. The miracle
cures the lack of faith of the disciples it is not the lack of faith in the
power of Jesus but of faith in God’s providence.
2. Mt 8: 23-27
He did not
shorten the story as much as usually: he must have found a particular interest
in it.
®
Context:
the story comes after two sayings on discipleship: it will illustrate the ways
of discipleship.
®
Exegesis
§
v.23 - He got
into the boat; the disciples followed him. Mk was more natural: the
fishermen take the initiative; they take Jesus with them. In Mt, Jesus is the
majestic leader and the boat is the boat of the Church, of the community.
Temporal statements are wanting.
§
v.24 - Instead of Mk’s great storm of wind. Mt
has an earthquake (at sea). The word occurs frequently as part of the
description of the eschatological trails.(Mk13: 8, Mt 24:7, Lk 21:11, Mt 27:54,
Rev 6: 12, 8:5; 11:13,19; 16:18) the incident becomes a symbol of the plight of
the disciples caught in the convulsions of a dying world(cf. Jn 16:21-22)
§
v.25 - Instead of the spontaneous and familiar
cry of distress of Mk, we have a liturgical invocation: Lord save us
§
v.26 - In Mk, Jesus does immediately the needful
and sets things right .Then only he will question the disciples. In Mt, we
first get a short homily. Then will follow the saving deed. The problem is no
longer that of a boat in danger. It is the Church in trail till the end of the
world and therefore there is time for homilies and call to faith.
§
V.27 - The men: which men? Mt did not even
mention like Mk (v.36) that other boats were there. They are “the men who are
encountered by the through preaching,”
®
Conclusion:
Mt has ecclesiologized the story by making it symbolical of the present
position of the community of the disciples in anticipated eschatology and of
the faith attitude which will give them strength in these times of trails
3. Lk 8: 22-25
§
He has removed what he considered to be
irrelevant details “taken as he was”, “other boats,” the waves beating the
boat, the cushion….
§
He has dignified the narrative by removing the
too familiar cry: “you do not care…” and reciprocally watering down the
reproofs of the disciples: “why afraid?”
v
Conclusion
on Exorcisms
1)
As regards historical
facts, exorcism takes an important part in the ministry of Jesus. The first
miracle recorded by Mk is an exorcism (1:21-28). Three other exorcisms are
described in detail (4:35-41; 5:1-20; 9: 14-29). In addition, global mention of
exorcising activity is made in 1:34-39; 3:1 (for Jesus) and in 6: 7-13 (for the
disciples).In 3:22-30, the significance of his activity is discussed in terms
of his exorcisms.
2)
As regards their
significance exorcism must be viewed as signs of the advent of God’s rule
overthrowing the satanic forces in the apocalyptic outlook prevailing in Jesus’
times. The world and humanity were perceived as enslaved to Satan’s rule,
distorted and dehumanized by devilish forces. Viewed in this context, Jesus’
exorcisms appear as an element of the campaign of God’s rule liberating
humanity and the cosmos from the evil forces. The exorcisms have not just
individual relevance. They have the dimensions of the kingdom: socio- political
and ecological.
3)
The Socio
political aspect can be developed from a liberationist point of view:
devilish dehumanized condition caused by socio-economic injustice; oppressive
Roman colonialism symbolized by “legion”, antagonistic to God’s rule, destroyed
by the power of the Gospel. It all amounts to giving their relevant names to
the “legion” that be devils today’s world, the societal names of sin without
losing sight of the deeply personal dimensions of sin.
4)
The ecological
aspect appears in the episode of the Gerasene demoniac with the symbolism
of the tombs, of the sea that swallows the pigs: sin as death and salvation as
life. The “exorcism of the sea” particularly raises the question of the
ecological aspect of exorcisms. The idea that Satan’s rule affects the cosmos
is not just an outdated superstition. It is just the question of analyzing
presently the evil forces that vitiate the universe and go against God’s loving
purpose in creation. The development of sciences and techniques, the increasing
human control over the forces of nature has too often led to a return to chaos.
4. The community building factor of the
multiplication of the loavesand its
Eucharistic and kingdom significance.
A Community Miracle: Multiplication of
Loaves(Mk 6: 30-44 == Mt 14:13-21 = Lk 9:10-17; Mk 8: 1-10 = Mt 15: 32-39)
1. Old Testament
§
The Bible makes frequent reference to food.
Particularly manna, narrated in Ex 16: 1-35, symbolizes all the gifts of God,
especially his Word (Dt 8:3; Ps 78:24; Wis 16: 20-26).
§
Eating together at banquet is a sign of
fellowship and of covenant: covenant between Isaac and Abimelech (Gen
26:26-30), Jacob and Laban (Gen 31: 54); Sinai covenant sealed with a communion
banquet (Ex 24:11).From there derives the meaning of “communion sacrifice” (Lev
3).
§
The eschatological fellowship with God and with
the people is symbolized by a banquet (Is 25:6-10: banquet “For all the
peoples”; 55:1-2).
2. New Testament
§
For Jesus, eating with the marginalized is a
sign of fellowship with them (Lk 5: 29-32; 15:2): “He is a glutton; he loves
wine; he is a friend of publicans and sinners” (Lk 7:34). In Lk particularly,
banquets are places of revelation and communion (7:36-50; 11:37-52; 14: 1-24).
§
This is the background of the Last Supper,
banquet of the New Covenant. The bread is the body and the wine is the blood of
the covenant but it remains nonetheless a meal taken together, an anticipation
of the eschatological banquet. It will be ‘the breaking of the bread” (Lk
24:31-35; Acts 2:42-46). The first Eucharistic Heresy will be a failure to make
of the Eucharist a real Sacrament of Christian Brotherhood (1Cor 11: 17-22).
§
The significance of the miracle of the
multiplication of loaves lies in the giving of thanks and in the fact that they
had received from him consecrated food. Because he is the future Messiah, this
meal becomes Messianic feast. With the morsel of bread which he gives his
disciples to distribute to the people, he consecrates them as partakers in the
coming Messianic feast and gives them the guarantee that they, who have shared
his table in the time of His obscurity, would also share it in the time of His
glory. In the prayer he gave thanks not only for the food but also for the
coming of the Kingdom of God and all its blessings. It is the counterpart of
the Lord’s Prayer where he so strangely inserts the petition for daily bread
between the petitions for the coming of the Kingdom and for the deliverance
from the peirasmos.
3. Context
§
For the general context, see above. As for the
immediate context, it gives the account of strong messianic implications from
the outset
§
Both accounts of Mk6 and 8 and particularly of
Mt preface the account with a reference to Jesus’ “compassion”, a solemn
introduction that invites to look beyond the simple food distribution. The
setting in the “desert” (vv 32-35) suggests the feeding of Israel in the
desert.
§
Mk 6:34 evokes also the theme of the Good
shepherd reference to the messianic promise of the coming of the Shepherd that
will gather the scattered flock of Israel (Is 40:11;Ez 34; cf.Lk15; Jn10; Mk
13:27ff; 16:7). The theme of the shepherd surfaces again in the allusion to the
“green pastures” of Mk6:39= Ps 23:2
§
In Mt, hearing the violent death of John the
Baptist by Herod, Jesus withdraws into a lonely place; where he multiplies the
loaves, followed by the walking on the water.
§
Lk places it in the context of the return of the
disciples after their mission and the note on Herod followed by Peter’s
declaration.
4. Exegetical observations
1. Mk 6: 30-44
§
vv.30-32: necessity of rest for the 12
§
vv.33-34: the crowd and Jesus; the enthusiasm of
the crowd, and Jesus’ compassion which moves him to teach.
§
vv.35-39: role of the disciples
§
v.35 disciples’ preoccupation for food
§
v.36 responsibility given to disciples: “You
give them……” and their failure.
§
v.39 “companies” by hundred and fifties (= Lk 9:
14): like the Israelites in the desert (Ex 18:25) and the Qumran community,
organized by “thousands, hundreds, fifties and tens”. It is not an unruly
starving mass; they become the people of God in readiness for the messianic
times.
§
v.39b “green grass”: cf. Ps 23:2 allusions to
theme of the Good shepherd gathering his flock.
§
v.41: the wording is obviously taken from the
Eucharistic celebration. The miracle is an anticipation of the Eucharist and
vice versa; the Eucharist carries all the implications of this Messianic
banquet. The mention of fish does not tally with Eucharistic symbolism. The
fish has been given different explanations (NJBC p. 610). Is it not simply a
survival of a concrete recollection that resisted Eucharistic allegorizing and
points to the historicity of the account?
§
v.41b ministerial role of disciples who now do
by Christ power what they could not do themselves. In Mt 14:19, the
“ministerial” role of the disciples is brought out ( “ they gave to the
crowds”) just as their incomprehension had been toned down in v. 17
§
v 42 they
were satisfied; the abundance of the Messianic times (Is 55:1)
§
v. 43 broken pieces also a Eucharistic term
acc.to Dida 9. The number 12 may suggest the totality of the people of Israel:
not only those present are invited to take part in the Messianic banquet: those
who are not physically present have also a share.
2. Mt 14:13-21
§
v.13 It is the news of the killing of John the
Baptist ,which makes Jesus withdraw to a lonely place.
§
v. 14 Jesus’ compassion for the crowd manifests
itself in the act of healing; sheep – shepherd image is absent
§
v.16 “they have no need to go” is emphatic.
§
v.21: mention of women and children
3. Lk 9:10-17
§
v.10 precision of place: Bethsaida
§
v.11 The Kingdom of God is the content of his
teaching; healing is also mentioned.
4. Mk8 and par
The miracle
seems to take place in Decapolis, and it is Jesus who expresses his concern for
the crowd.
§
v.2-3 the compassion is more humanistic than in
Mk6; the compassion is expressed in direct speech. But the theme of the Good
Shepherd has disappeared as well as the green grass, the arrangement by
hundreds and fifties, i.e. the allusion to the OT.
§
vv.6-7 the fish kept separately: clearer
Eucharistic structure.
§
v.8 in v.4 ,the question is “How to satisfy so
many?” and in v.8, it is realized.
§
vv.5 and 8 ‘loaves’ and ‘7 baskets full’ 7 may
symbolize the plentitude of the Nations as 12 symbolizes Israel.
Mk 6 may represent a Judeo-Christian
tradition with Mk8 being a later Hellenistic Version.
5. Mt 15: 32-39 the miracle takes place
in Galilee; otherwise, not much divergence from Mk.
Conclusion
®
Message
a)
Not a “nature miracle” but a “community miracle”. The
episode does not deal wit ha marvelous transformation of an object but with the
gathering of the Messianic people by the Good Shepherd and his ministers. The
episode evokes the themes connected with the formation of the people of God:
covenant, abiding presence of the merciful Lord, joy of the anticipated
heavenly banquet, togetherness of an effective Koinonia.
b)
The obvious Eucharistic symbolism means that the
Eucharist also has all the significance of this community- building act of
Jesus.
®
Historicity
a)
The explanation popularized by Barclay belongs to the
outdated rationalistic approach of the 19th century. It is not an
explanation of the text but of a story we invent to supply what we consider to
be the deficiencies of the text.
b)
Hunter suggests that everything could be historical
except the 12/7 baskets left over, the alternative being that the miracle
really happened.
c)
John suggests that it was a critical turning point for
Jesus (equivalent of temptation of loaves) and for the people (temptation to
make Jesus King)
Conclusion on Jesus’ Miracles in the
Synoptic Gospels
®
Jesus’ miracles in the Synoptic Gospels must be
viewed in the anthropological context of a world- past and present- filled
with wonders. Viewed in this context, the significance of the miracles does not
reside in their uniqueness or their greatness. It must be found in the meaning
they have as message. They are words in action (St.Augustine). They are the
factual expressions of the good news of the advent of God’s rule to the poor.
The miracles of Jesus are not just great; they are meaningful.
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Jesus’ miracles must be viewed in the cultural
context of the apocalyptic outlook prevailing in Jesus’ times. The
world and humanity were perceived as enslaved to Satan’s rule, distorted and
dehumanized by devilish forces. Viewed in this context, Jesus’ miracles appear
as an element of the campaign of God’s rule liberating humanity and the cosmos
from the evil forces. The Miracles of Jesus are not just a matter of healing
but of saving
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Jesus’ miracles must be viewed in the literary
context of miracle stories in general. Viewed in this context, they
show the features of the various literary forms of miracle stories (healing,
exorcism, pronouncement stories). But more significant are the breaks in the
structure, emphasizing faith (Jairus, the women), forgiveness of sin (paralytic),
acceptance and rejection of Jesus (the Gerasene demoniac). The miracles of
Jesus are not just stories; they are Gospel
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The miracle of Jesus must be seen in the redactional
context of the theology of each evangelist: theology of discipleship
and of the Cross in Mk, theology of the church in Mt, theology of salvation and
of its stages in Lk. The miracles of Jesus are the entire Gospel of Mt, Mk, Lk
in a nutshell.
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When we understand the miracles of Jesus in this
way, the point of issue of the preacher consists in interpreting this factual
language, to translate in today’s language the advent of God’s rule and its
challenge to conversion, to name the evil forces, which meet us today as they
met Jesus.
Precious Blood Missionaries
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