Author Archives: jbaker2

Team 5 Question 2

Posted on by under matthew

1. Scholars who examine the parallels note that Matthew’s redaction displays three tendencies: it abbreviates Mark’s stories, improves his style, and offers a new, “improved” image of Jesus. Compare the following passages: Mt 8:1-4//Mk 1:40-45; Mt 8:23-27//Mk 4:35-41; Mt 9:18-26//Mk 5:21-43 and identify passages that illustrate these tendencies. How, specifically, have Matthew’s changes transformed or “improved” the character of Jesus?

Establishing that Matthew’s redaction displays three tendencies: Abbreviation of Mark’s stories, Improvement of style, and more desirable image of Jesus, we are able to clearly identify distinctions between the passages of Matthew and Mark. Beginning with Jesus healing the man with leprosy in  Mt:8:1-4 and Mk 1:40-45, the reader will undoubtedly notice, when comparing  the two passages side-by-side, that the three tendencies in Matthew’s redaction are present. Matthew’s passage is significantly shorter, written in a manner in which the story is more direct or improved, and there is no mention of Jesus being “indignant” which, ultimately, paints a better picture of Jesus for the reader. Continuing with Mt 8:23-27 and Mk 4:35-41, we are told the story of Jesus calming the  storm. Again, Matthew writes the passage more effectively and directly than his predecessor. Rather than creating a possible image of separation between Jesus and the men, like in Mark, Matthew eliminates that possibility and continues to improve the image of Jesus. He does this in the passage by not only asserting that Jesus stayed with the men, but also by portraying Jesus as a man of compassion rather than a man who criticizes men who lacked faith or were afraid. Lastly, in Mt 9:18-26 and Mk 5:21-43 we are told the story of Jesus raising the dead girl and healing the sick woman. Though similar in story, yet again, Matthew holds true to his redactional tendencies. Compared to the passage in Mark, in Matthew Jesus’ is portrayed significantly better. Matthew’s passage abolishes any notion that might negatively portray Jesus by making the miracles public, adding more witnesses, and making him more in tune with the less fortunate (e.g. sensing the hemorrhaging woman).

2.Identify the people who are the objects of Jesus’ healings. What do you imagine their social status was in the ancient world? How do these miracle stories provide concrete examples for the teachings Jesus delivered in the Sermon on the Mount?

The three people who are the objects of Jesus’ healings are the man with Leprosy, the dead girl, and the sick/hemorrhaging woman. The authors of these passages write in a style that implies that the individuals being saved or healed are of a lower less fortunate status. Jesus’ miracle stories provide concrete examples for the teaching Jesus delivered in the Sermon on the Mount because, during the sermon, Jesus asserts that people who follow him and are suffering will receive it. Giving truth to that, all three individuals healed by Jesus were suffering followers.

3. Mt 8-9 lists ten miracles. In Exodus 5-12, Moses performs ten miracles: they are in fact ten plagues against Israel’s opponents that culminate with Israel’s escape from slavery in Egypt. What theological points do you think Matthew is trying to make by clustering these ten miracles together?

The theological point that Matthew is trying to make by clustering these ten miracles together is establishing a connection between Moses and Jesus. By creating the connection or similarities between the two, Matthew ultimately fulfills his goal of portraying in a more desirable and divine way.

ROJ 4/26 Team 5, Question 3

Posted on by under miracles

According to White, the main pattern found in ancient miracle stories is 1. Description of the situation 2. Action by the miracle worker. 3 The response of onlookers: “Amazement” or other testimonials (pg 175).In Mark 7:31-37, the story of Jesus healing a man both deaf and mute is told. In the story of the deaf and mute man, the ancient pattern is found and all three sections of the pattern are fulfilled. In Mark 8:22-26, the story of Jesus healing a blind man in Bethsaida is told. Similar to Mark 7:31-37, the ancient pattern is exemplified, however, this time, the third section of the pattern is not fulfilled. In both of these stories, Mark is affirming for the people/followers that Jesus has divine power and that he is the Son of God.
In the gospels of Matthew and Luke, these two miracle stories are absent. White attributes this to the stories not being significant enough to promote confidence in Jesus’ abilities due to Jesus having to attempt to heal the deaf and mute man twice rather than getting it right the first time. In Luke, the miracle stories are omitted completely, however, in Matthew they are to appear in a version that consists of Jesus healing two blind men at once. Through this altered version from the Gospel of Matthew, we are able to see the reshaping or manipulation of the stories from the Gospel of Mark as time progresses. This is important because it embodies the significance of Miracle stories in both the past and present narratives.
In the ancient world, the concept of death is heavily associated with fear. White states,
“One concern sometimes in ancient medical discussions is how to be certain the person is really dead. The fear of being buried or, worse yet, cremated alive must have been widespread.”(pg 172). Being that there is no return from death, it is easy to understand how and why fear is associated with death in ancient times. In Luke 7:11-17, a story of Jesus resurrecting a widow’s dead son is told. Through this miracle story, Luke portrays Jesus as one who can sympathize with humans and as a healer of all things feared. This Lukian miracle story, encompassing all three sections of the ancient pattern, illustrates to the reader not only Jesus’ divine abilities, but also further proves that Jesus is the Son of God.

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