Introduction
This paper is
mainly based on the Two Source theory that assumes Markan priority and existence
of two sources behind Matthew and Luke namely Mark and Q and both Matthew and
Luke independently used the sources and produced their gospels. Generally speaking, Matthean miracle stories are drawn
from Markan and non-Markan source material but Matthew organizes them and
interprets them in his own way. The primary focus of this paper is to
understand the function of the miracles in Matthew, though the paper would
attempt to understand the background and formation of miracles, different type
of miracles as an introduction to the major focus of the paper.
1. General Introduction to Miracles
1.1
Origin, Setting and Formation of the Miracles
Rene Latourelle notices four
stages in the formation of Gospel tradition on miracles: 1. Jesus himself did
the miracles. 2. The primitive church preached about the miracles that were
done by Jesus. 3. The pre-evangelical stories grouped. 4. The Gospel writers
used redactional version of miracle stories for their composition of the
Gospel.[1]
Most of the synoptic miracle stories
happened in Galilee or regions bordering on it to the north and east. Thus, the
tradition of the miracle might have started in Galilean setting. After the
death of Jesus, the miracle stories served to authorize the missionary activity
of the Christian communities of Galilee and Syria.[2]
The missionary preaching likely have a role in the retention, formation and
transmission of the miracle stories. Further, miracle stories played an
important role in the life setting of the early Christian community. Christian practice of thaumaturgy, especially healing
rituals, was a context in which accounts of miracles worked by Jesus played a
role. Christians practiced such rituals
is evident from a number of texts such as Paul cites healing and working of
miracles as gifts of the Spirit (1 Cor
12:9, 10), and the letter of James (5:14) outlines a procedure for healing that
employs prayer and anointing with oil “in the name of the Lord” (cf. Mark
6:13). Finally, the Gospel writers used the orally existed or even written
tradition[3] of the miracles to compile their Gospels with
redaction.
1.2 Classification
of the miracles
G. Theissen proposes the
following classification for miracles[4]:
1.
Exorcism: The central focus of this kind of miracles is a person who is
inflicted with demon and battle between the demon and the exorcist. 2.
Healings: They are therapeutic actions. The healing power and
transmission of the healing power through healing touch or healing agents are
the motifs that are associated with healing miracles. Another major motif of
healings is faith.[5] 3. Epiphanies: Theissen
thinks any miracle can be considered as epiphanies but in narrow sense,
“epiphanies occur when the divinity of a person becomes apparent not merely in
the effects of his actions or in attendant phenomena, but in the person
himself.”[6]
4.
Rescue miracles, which are concerned with overcoming the hostile powers
from the nature and the state. 5. Gifts miracles: The character of
this kind of miracles is that material goods are made available in surprising
ways. 6. Rule miracle: These miracles justify the behavior of Jesus
or the miracle worker and criticism towards the corrupted religious authorities
such as Pharisees.
2.
Introductory Remarks on Miracles in Matthew
Matthew used the word teres designates an awe-inspiring or
terrifying manifestation of supernatural power. Semeion is another word used by him which indictes the mighty act
of Jesus, death and resurrection of Jesus and the authority of Jesus to forgive
sins. He used thaumasion in one
place, which means marvel. Dynamis
(mighty act) is another term used to indicate miracles of Jesus.[7]
2.1 Redactional Aspects of the Matthean
Miracle Stories
According to
the Two source theory, Matthew edited Markan miracle narratives and used
redactionally. In this regard, he abbreviated, expanded and omitted Markan
materials. H.J Held observes following characteristics of the miracle stories
in Matthew: a) The recession of the descriptive elements and the predominance
of formal expressions particularly at the beginning and the end. b) Matthew appears to omit all secondary
people and secondary actions. c) Matthew
seems to portray the increasing meaning of the conversation between the
suppliant and Jesus in the miracle stories. d) There are appearances of
catchword connections within the pericope. e) The role of faith, which is developed in
conversation in the miracle stories.[8]
There are eight points that point to Matthean interest which are noted as
follows:
1. Matthew lacks three Markan miracles from the period of Jesus’ ministry:
Mk 1:23-28, Mk.7:31-37 and Mk 8:22-26.
2. Matthew contains three additional to Mark and parallel in Q: Mt 8: 5-13;
9:32- 33; 12:22.
3. Matthew has three miracles unique
in the Gospel: Mt 9:27-31; 14:28-33; 17:24-27.
4. Matthew has added three incidents, healing of many: Mt 8:16, 17;
14:34-36; 15:29-31.
5. Matthew also found repetition: Mt 9:32-34// 12:22-24, Mt 9:27-31//
20:29-34, Mt 12:38-39/ /16:1-4.
6. Doubling of Markan character: Two demoniacs 8:28, Two blind men 20:30.
7. Matthean way of predictional surface: “according to your faith be it
done to you” 8:13; 9:29; 15:28, “somebody was healed from that hour” 8:13;
9:22; 15:28; 17:18
8. Three Matthean changes, parallel to Mark result in a heightening to
Jesus’ dignity:
a. The characters in Matthean miracle traditions are much more apt to address
Jesus as “Lord” (8:2, 6, 8, 25; 9:28; 15: 22, 25; 17:4; 20:31, 33).
b. It is noted that benefactors offered “worship” to Jesus. Proskynein, (8: 2; 9: 18; 14:33).
c. Matthew insists that Jesus performs a miracle for “all” who needed it,
or that “all” the sick were brought to him, (4:23-24; 8: 16; 12:15; 14:35; 15:37).
2.2
Form of the miracle
Form criticism perceives miracle stories as
specific literary genre, which even can be found in Hellenistic and Jewish
religions. As a literary genre, miracle stories have always three elements: 1.
Introduction of the sick person and request for healing; 2. The healing action
and its result; 3. The impression made on witnesses.[9] Theissen designates the basic features as
introduction, exposition, center, and conclusion.[10]
Concerning Matthew, Bultmann perceives the form of miracles as a
miracle story and for M. Dibelius, it is a tale. Held observes that the form of
the miracle stories in Matthew seems to be paradigm.[11] Though Held was criticized by John Paul Heil for
viewing that Matthew reduced the miraculous aspect and changed the literacy
form of Markan miracle stories in his redactional work[12],
Held’s observation that Matthew emphasized the conversational aspect in the
miracle stories is widely accepted. Heil argues that Matthew retained the miraculous
aspect of the Markan miracle stories.[13]
Having considered these factors, Kingsbury observes that the basic features of Matthaean
miracle-stories are, respectively, the introduction, the request for help or
healing, the reply of Jesus, and
the conclusion. In general, the characters of
the form of miracle-stories in Matthew are the following: a.
introductions and conclusions are marked by stereotyped speech, and there is
little breadth of description; b. secondary characters and actions receive
little attention; c. the outstanding feature is the dialogue between Jesus and
the suppliants; d. the catchword is frequently employed as a literary device to
lend greater coherence to the unit; and e.the element of "faith"
plays a prominent role in the story.[14]
3. Functions of the Miracles in Matthew
3.1 The Arrangement of
Miracles in Chapters 8 and 9
It seems that Matthew arranged his miracle stories in
a noticeable way. After a brief summary of Jesus’ message and ministry (Mt
4:23–25), Matthew puts an extensive account of
teaching of Jesus-the Sermon on the Mount (Mt 5–7); which is followed by
narratives of a series of miracle stories (Mt 8–9) and which ended with a
summary statement in 9:35. In Chapters 8 and 9, Matthew
has grouped together into one section most of the miracles contained in three
sections of the Markan account; the Capernaum miracles of Mk 1, the conflict
stories of Mk 2-3:6 and the divine revelations of Mk 4: 35-5:43.[15] To
these he has added one miracle from Q. Thus, this arrangement of the miracles
in Matthean rhetoric setting seems to indicate that Matthew might have definite
purpose such as: (1). The miracles
in chapters 8-9 appear to emphasize the theological interests in the themes
such as Christology, discipleship and faith.[16] (2). Jesus apparently portrayed as the
new Moses[17]
by Matthew through the arrangement of the materials: the teaching of Jesus
followed by narratives of Miracles of Jesus, which could be compared to Moses
who gave Law and did miracles. This would be further supported by the motif of
fulfillment of the Old Testament scripture in chapters 8-9. (3). If, according
to the teaching of Jesus, the righteous person is the one who not only hears
God’s will but also puts it into practice (cf. 7.21–3,24–7), then Matthew shows
us that this is supremely true of Jesus himself. Thus, Matthew puts an account
of Jesus’ deeds of mercy in Matt 8–9 immediately after the account of Jesus’
teaching in Mt5–7. Matthew shows how word and deed are uniquely present in Jesus’ ministry through this kind
of arrangement of the materials. Further, the entire block of material in 8-9
is bracketed by essentially identical statements, which summarize Jesus’
activity as one of teaching/ preaching and healing (4.23; 9.35).[18] It
is suggested that the principal message appears as Jesus the Son of God and the
Son of David who acts with grace toward his people and who is to be encountered
in faith and in willing discipleship.
3.2 Miracles as Fulfillment of
Scriptures
The miracle stories are interpreted as the fulfillment
of scripture.[19]
The virginal conception fulfilled Isaiah 7:14 (Mt 1:22–23); Jesus’ exorcisms
and healings fulfilled Isaiah 53:4 (Mt 8:17); and Jesus’ miracles described in
Matthew 11:5 correspond to the prophecies of Isaiah. The fulfillment motif also
can be found in the birth narratives of Jesus. The desire to show fulfilled prophecy may also
explain the tendency to underscore Jesus’ healing ministry (cf. Mt 4:23; 10:1,
7–8; 12:15–16 with their Markan counterparts; see also Mt 9:35; 14:14; 15:30;
19:2; 21:14–15). Further, the fulfillment of scripture is a prominent Matthean
theme. Applying this motif to miracle accounts served following purposes: didactically
it implies the instruction in how the miracles fulfilled the scriptures as well
as defenses of them based on scripture; and apologetically and theologically,
it indicates the proof which supports that Jesus is God’s promised Messiah.[20]
Furthermore,
Matthew notes twice the accusation that Jesus performed his miracles by
Beelzebul’s power (Mt 9:34; 12:24; cf. 13:56). He also notices that false
prophets will try to legitimate themselves by miracles (Mt 7:15–23; 24:24). It
seems that Matthew, perhaps a Jewish-Christian “scribe” (Mt 13:52), is very
much concerned about the fulfillment of the Law and Prophets (Mt 5:17–20), to
show that Jesus’ miracles were in accord with the Torah and thus were of divine
origin. This subordination of miracle to Torah might be rooted in Deuteronomy
13:1–5; which might have influenced Matthew’s decision to present miracle story
after the Sermon on the Mount.[21]
3.3 Theological Interests in
the Matthean redaction
Held had given the title of his extended Redactional study on Matthean
miracles, “Matthew as Interpreter of the
Miracle Stories”. Based on Two Source theory, Matthew’s narration seems to
be a retelling or re-interpretation of the same what Mark narrated earlier.
This retelling generally characterised by two things: Firstly, Matthew expanded
or inserted the discourse material and secondly Matthew abbreviated the
narratives.[22]
Heinz Joachim Held notices following things:
1. Abbreviation a means of
interpretation: Held observes that Matthew’s abbreviations of Mark
intended primarily to provide instruction to the church concerning Christology
(8.2-4,16-17,28-34; 9.2-8) faith (9.18-26) and discipleship (14.15-21;
15.32-38; 17.14-20).[23] A careful observation shows that Matthew has considerably abbreviated the
Markan miracle stories. The exorcism of
the Gaderene demoniac is reduced from twenty verses in Mark to seven in Matthew
and the epileptic boy from sixteen verses to eight. Through miracle narratives,
Mathew tries to emphasize his basic Christological conviction, Jesus as the
Lord or Son of God who is to be worshipped (Mt 8:14, 15; 8:16-17; 28-39;
9:2-8). Thus, Matthean abbreviations heighten the dignity and authority of Jesus.[24] Instruction on faith is also
important to Matthew. According to Held Matthew often abbreviated the Markan
version in order to emphasize the theme in the miracle story.[25]
Such abbreviations also emphasize the theme of faith which reflects in the
statements such as “your faith has made you well” (9:29), according to your
faith it be done to you (9: 29) and be it done to you as you have believed
(8:13; cf. 15:28). Moreover, having
analyzed Mt 14.15-21;
15.32-38; 17.14-20, Held also concludes the alteration and abbreviation
were done by Matthew to the Markan version of the miracle stories implies to
develop the theme of discipleship.
2.
Expansion as the means of interpretation: Held also opines that Matthean expansion of Mark
indicates the theological concerns such as theme of faith (8.5-13; 15.21-28)
and discipleship (8.18-27; 14.22-33)[26].
The major
concern, as Held observes, in Mt.8.18-9.17 is ‘the Christ of the miracle
stories is the Lord of his congregation’.[27]
Having analyzed the framework of Mt 4.17-11.6, Held further concludes that miracles
highlighted the Christological aspects such as Jesus as the fulfiller of Old Testament
prophecy and therein he became the servant of God acting with authority, the
Lord and helper of his congregation and the one who makes his disciples as partakers
in his authority.[28] Heil
argues that the miracles in Matthew emphasize the stereological dimension of
the miracles and miracles are linked to the death and resurrection of Christ.[29]
Further, Held understood Matthew portrayed faith in relation with miracle and
such faith he understood as saving faith, which interpreted as praying faith.
In addition, faith described as participation in the miraculous power of Jesus.
Matthew also portrays faith of disciples in Jesus in one hand and on the other
hand shows the unbelief of disciples particularly using the phrase ‘little
faith’.[30]
3.4 Miracles and Matthean
Readers
Heil thinks that Christ event as an eschatological event confirms the
miracles of the earthly Jesus as eschatological salvation experiences valid for
Matthew's readers. Further, Matthew presents miracles as an encounter with
Jesus and often he emphasized the conversational aspect especially the
conversion uttered in the prayer form and Jesus answered such appeal with
saving acts. Based on this, Held
rightly points out, Matthew "lays before
the eyes of the congregation her present possibility of meeting with the
miracle-working Lord. It is the role of the believing suppliant which he
commends to the congregation, even though this suppliant in the miracle story
is not expressly characterized as a disciple."[31]
Thus, the miracles of Matthew are not only implies the salvation experiences of
the past but encounter of the risen Lord with the readers of Matthew.
Evaluation and Conclusion
1.
Miracle stories have several dimensions. However, often scholars try to
emphasize certain aspect of the miracles and generalize thematically. Though
such generalizations are helpful, one may need to pay enough attention to
explore the different dimensions of the miracle for better understanding of
miracle in the context of Jesus, early church and the recipients of the
respective Gospels.
2.
Based on the Two Source theory, one may conclude that Matthew composed his
miracle stories drawing from that of Mark and while doing so; he abbreviated,
expanded and omitted; and he interpreted them in his own way. The functions of such
redactional activities might be as follows: he emphasized the theological
themes such as Christology, discipleship, faith and soteriology and he also appealed
his congregation for continuation of their eschatological salvific experience
and encounter with Jesus and his miraculous power. Thus, Heil observes that Matthew’s presentation of miracles in the
rhetorical setting of the gospel indicates that as faith experiences they are Christological
in that they reveal Jesus as the Christ who brings about the messianic end-time
in accord with scriptural fulfillment. They are soteriological in that people
personally experience Jesus as savior in their lives. They are ecclesiological
in extending their meaning beyond the time of the earthly Jesus to the church
of Matthew.[32]
Bibliography
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Gospel according to Matthew.” In The Cambridge Companion to the Gospels. Edited by Stephen C. Barton. Cambridge: Cambridge University Press,2006.
Fuller, R. H. Interpreting
the Miracles. London: SCM, 1963.
Hagner, Donald A. Word Biblical Commentary, Volume
33a: Matthew 1-13. Dallas, Texas: Word Books,1998.
Heil, J. P. “Significant Aspects of the Healing Miracles in
Matthew.” CBQ 41 (1979) 274–287.
Held, H. J. “Matthew as Interpreter of the Miracle Stories.” In Tradition and
Interpretation in Matthew, G. Bornkamm, G. Barth, and H. J. Held.
Philadelphia: Westminster, 1963. 165–299.
Kingsbury, J. D. “Observations on the ‘Miracle Chapters’ of Matthew 8–9.” CBQ 40
(1978) 559–573.
Theissen, G. The Miracle Stories of the Early Christian Tradition.
Edinburgh/Philadelphia: T. & T. Clark/Fortress, 1983.
Latourelle, Rene. The
miracles of Jesus and the Theology of Miracles. New York: Pualist Press,
1988.
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[1] Rene Latourelle, The miracles of Jesus and the Theology of Miracles (New York:
Pualist Press, 1988), 240.
[4] Gerd Theissen, The Miracle Stories of the Early Christian Tradition, translated by
Francis McDonagh (Edinburgh:T&T Clark,1983),81-112.
[7] Birger
Gerhardsson, The Mighty Acts of Jesus
According to Matthew (Lund: CWK Glleerup,1979),11-17.
[8] H. J. Held, “Matthew as Interpreter of the Miracle Stories,” In Tradition
and Interpretation in Matthew, G. Bornkamm, G. Barth, and H. J. Held
(Philadelphia: Westminster, 1963),225-241.
[12] John Paul
Heil, “Significant Aspects of the Healing Miracles in Matthew,” Catholic Biblical Quarterly 41 (1979), 279.
[14]Jack Dean Kingsbury,
“Observations on the “Miracle Chapters” of Matthew 8-9,” Catholic Biblical Quarterly, 40 (1978), 570.
[16] Donald A. Hagner, Word Biblical Commentary, Volume
33a: Matthew 1-13, (Dallas, Texas: Word Books,1998).
[19]Stephen C. Barton, “The Gospel according to Matthew,” in The Cambridge Companion to the Gospels, edited by Stephen C. Barton (Cambridge: Cambridge University
Press,2006),131.
[24]Barton, op.cit.,130
[32] Heil, op.cit.,287.