Jesus Remembered: Christianity in the Making, vol. 1

§15.7 Who Did They Think Jesus Was?
forming the story. 331 Whatever the memories enshrined in these traditions, therefore,
it would appear that a theological agenda has given them their enduring
shape: Jesus as greater than Jonah, as greater than Elisha, as enacting or embodying
the Creator's mastery over the elements.
At the same time, there are incidental details in each case which suggest
that some historical reminiscences have been incorporated in these stories. In the
stilling of the storm, that 'other boats were with them' (Mark 4.36) is not an integral
part of the story; it is left hanging there, without completion. 332 Is this part of
the tradition present because an eyewitness recollection of what must have been
a rather vivid scene became lodged in the retellings? The unusual note that the
disciples took the initiative ('they took Jesus with them, just as he was', 4.36)
and the 'cushion' in 4.38 raise the same question. 333
Similarly in the feeding miracle, we should note what look like flashes of
eyewitness reminiscence: the crowd straggling round the shore evoking the old
picture of Israel as sheep without a shepherd (6.34; §13.3c), the numbers (five
and two), which do not seem to bear any obvious symbolism (6.38), the 'green'
grass (6.39), 334 and the various groups arranged like 'beds of leeks' (prasiai,
prasiai, 6.40). In addition, we have already noted the intriguing and uncontrived
link between Mark's and John's transitions between the two stories (§15.3h).
Taking these factors into consideration, Meier's conclusion seems to be eminently
fair: 'it is more likely than not that behind our Gospel stories of Jesus
feeding the multitude lies some especially memorable communal meal of bread
and fish, a meal with eschatological overtones celebrated by Jesus and his disciples
with a large crowd by the Sea of Galilee' . 335
In the case of the walking on the water there are a number of curious features
which do not fit well with the overall epiphanic effect. 'He wanted to pass
331. He comes from the mountain (cf. Deut. 33.2; Hab. 3.3); he walks on the water (Job
9.8b; Hab. 3.15; Ps. 77.19; Isa. 43.16; also Wis. 14.3; Sir. 24.5-6); he passes by (cf. Exod.
33.19, 22; 34.5-6; 1 Kgs. 19.11); egö eimi (cf. Exod. 3.14; Isa. 43.1-3, 10-11); see more fully
Meier, Marginal Jew 2.914-9. The account of Peter also walking on the water (Matt. 14.28-31)
appears to be a Matthean elaboration highlighting the leading role of Peter (as in 16.16-19), but
as an example of 'little faith' and a foil to his later commendation (16.17-19). P. J. Madden, Jesus'
Walking on the Sea: An Investigation of the Origin of the Narrative Account (BZNW 81;
Berlin: de Gruyter, 1997) concludes that the episode is best understood as a displaced resurrection
appearance narrative (138-39).
332. A 'splinter of tradition' (Pesch, Markusevangelium 1.270).
333. Murphy-O'Connor also notes that fishermen 'have still to watch for sudden gusts
from the surrounding wadis which can whip the normally tranquil surface to turmoil in a matter
of minutes' (Holy Land 410).
334. An echo of Ps. 23.2 is at best distant; even so, Twelftree warns against putting any
weight on it (Jesus 319).
335. Meier, Marginal Jew 2.965-66.
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