Jesus walking on water

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This article is about the Christian miracle. For other uses, see Walk on Water.
Jesus walks on sea, by Ivan Aivazovsky (1888)

Jesus walking on water is one of the miracles of Jesus in the New Testament. There are three accounts in the Gospels: Matthew 14:22–33, Mark 6:45–52 and John 6:16–21.

This story, following the miracle of the feeding of the five thousand, tells how Jesus sent the disciples by ship back to the other side of the Sea of Galilee while he remained behind, alone, to pray. Night fell and the sea arose as the ship became caught in a wind storm. After rowing against the wind most of the night, the disciples saw Jesus walking on the sea. They were frightened, thinking they were seeing a spirit, but when Jesus told them not to be afraid, they were reassured. After Jesus entered the ship, the wind ceased, and they arrived at land. According to the version in the Gospel of Matthew, Peter "walked on the water" towards Jesus, but he became afraid, began to sink, and Jesus rescued him.[1]

Christian teachings consider the episode a miracle intended to show the importance of faith, and the control of Jesus over nature. Biblical scholars view the story as playing a part in the assertion of the divinity of Jesus among early Christians. In this view, it is seen as a demonstration that God the Father is willing to share divine power with Jesus.[2][3]

Some scholars have suggested that this was a real, but not miraculous event, but many modern scholars regard the story as creative symbolism, or a pious legend. George Young considers the story as fantastic art which should be analyzed by literary-critical methods.

Biblical narrative[edit]

Jesus walking on the sea appears in the gospels of Matthew (14:22–33), Mark(6:45–52), and John (6:16–21). A similar episode, the calming the storm also involves a ship on the sea but takes place much earlier in the gospel narratives. In all three gospels this episode follows the narrative of the feeding of the 5000, where Jesus had withdrawn by ship to a desert place "belonging to"[4] Bethsaida after hearing of the death of John the Baptist, but was followed by the crowds on foot.[5]

In all three accounts, during the evening the disciples got into a ship to cross to the other side of the Sea of Galilee, without Jesus who went up the mountain to pray alone. John alone specifies they were headed "toward Capernaum".[6] During the journey on the sea the disciples were distressed by wind and waves, but saw Jesus walking towards them on the sea. John alone specified that they were 25 or 30 furlongs away from their departure point. The disciples were startled to see Jesus, but he told them not to be afraid.[5]

Only Matthew's account mentions Peter asking to come unto Jesus on the water. After Peter came down out of the ship and walked on the water, he became afraid of the storm and began to sink. He called out to Jesus for help. Jesus caught him and reproved him for his lack of faith, and led him back to the ship, whereupon the storm stopped. Matthew also notes that the disciples called Jesus the Son of God.[5]

In all three accounts, after Jesus got into the ship, the wind ceased and they reached the shore. Only John's account has their ship immediately reach the shore. Matthew's and Mark's accounts end at this point, but John mentions that the next day some people from the other side of the sea that looked for Jesus, noted that the disciples left without him, but they didn't know where he went. When they came to Capernaum and asked Jesus how he came there, instead of answering the question, he told the crowd that they followed him – not because they had seen signs – but because of the free loaves they had eaten the day before, and he advised them not to seek earthly gains, but aim for a life based on higher spiritual values.[5][7]

This episode took place towards the end of the Ministry of Jesus in Galilee before the key turning points half way through the gospel narratives where Peter proclaimed Jesus as Christ and saw the Transfiguration.[5][8]


Christ walking on the sea, by Amédée Varint

Christian teachings[edit]

The walking on the sea episode has specific interpretations within Christian teachings and has been viewed by scholars as important due to its perceived impact on the formation of Christian ecumenical creeds, as discussed below.[2]

One aspect of the pericope (passage) is how it highlights the relationship between Jesus and his apostles. Merrill Tenney states that the incident is in essence centered on that aspect, rather than their peril or the miracle itself.[9] Dwight Pentecost and John Danilson state that this miracle was deliberately designed by Jesus to instruct his apostles and increase their faith.[10] David Cook and Craig Evans note that "of little faith" is a somewhat common expression in Matthew (e.g. 8:26 when calming the storm or 16:8 regarding bread and the Pharisees just before the Confession of Peter) and may mean "of no faith".[11]

Richard Cassidy states that this episode sheds special light on the position of Peter among the apostles and the relationship between Jesus and Peter.[12] In Cassidy's view the episode implies that Peter had faith in Jesus and acknowledged Jesus' extraordinary powers, and by considering to walk on water himself, wanted to share in the act of Jesus before the other disciples for he considered himself closest to Jesus.[12] Cook and Evans note that the "Lord Save me" cry of Peter is similar to Matthew 8:25 and Mark 4:38 in the calming the storm episode and again emphasizes the reliance of the disciples on Jesus.[11]

Cook and Evans also echo Pentecost's interpretation that the detail regarding "many stadia away" and "battered by the waves" were intended to emphasize that Jesus could walk on the water far away from the shore, on a rough sea, thus establishing his dominance over nature.[10][11] R.T. France has also pointed out that the details regarding the boat being a long way from the shore, and the portrayal of Peter sinking are intended as a confirmation of the depth of the water.[13]

Scholars such as Ulrich Luz and separately Dale Allison view the pericope as instrumental in asserting the divinity of Jesus among early Christians.[2] Alan Robinson sees the pericope as important in establishing the belief in the early Church that the disciples viewed Jesus as the Son of God.[14] Dale Allison states that Matthew's presentation emphasizes that God the Father is willing to share divine power with his son and that the impact of this pericope on the affirmation of the divinity of Jesus in the ecumenical creeds is undeniable.[3]

Historical-critical analysis[edit]

François Boucher Cathédrale Saint-Louis (1766) Versailles

Scholars who hold that the story records actual events do so on the basis that Jesus, as Son of God, was above the laws of nature; or, in a variation, that Jesus projected an image himself while actually remaining on the shore.[15] The meaning of the episode is held to be inherent in its miraculous nature: "The meaning of the pericope (story) ... only has meaning ... if it is understood as relating a miraculous event which really took place" (Leopold Sabourin, 1975).[15]

In recent scholarship, Bart Ehrman has championed the view that in general, it is impossible to either prove or disprove supernatural events such as miracles using the historical method, for proving them would require belief in a supernatural world not amenable to historical analysis, and disproving them would require historical evidence that is usually hard to come by.[16]

Still, some scholars have held the view that while this event took place, it was not miraculous: Albert Schweitzer, for example, suggested that the disciples saw Jesus walking on the shore, but were confused by high wind and darkness; some scholars who accept this "misperception thesis" argue that Mark originally wrote that Jesus walked on the seashore rather than on the shore, and that John had a more accurate version.[17] Others have held that the entire episode is a "pious legend" (B.H. Branscomb, 1937), based perhaps on some lost incident; perhaps Jesus waded through the surf (Vincent Taylor, 1957), or perhaps he walked on a sand bar (Sherman Johnson, 1972, J.D.M. Derrett, 1981).[18]

Finally are those scholars who regard the story as an example of "creative symbolism", or myth,[19] which probably was understood by a part of the audience literally and by others allegorically.[20] Rudolf Bultmann pointed out that the sea-walking theme is familiar in many cultures.[19] In Greek and Roman tradition, Poseidon or Neptune, respectively, is the god of the sea traveling in his chariot over its surface. Human beings can be endowed with this power, typically the sons of Poseidon by human mothers like Orion, to whom "was given [...] as a gift the power of walking upon the water as though upon land".[21] Furthermore, the motif of walking on water was associated with kings like Xerxes or Alexander, but also rejected and satirized as humanly impossible and as proverbial for the arrogance of the rulers by Menander, Dio Chrysostom or in 2 Maccabees 5:21.[20]

Others look for an origin in the mythic world of the Old Testament itself (Christ's victory over the waters paralleling Yahweh's defeat of the primeval Sea, representing Chaos),[22] or within the New Testament, as an originally simple story later embellished with Hellenistic and Old Testament details.[23] In the Hebrew Bible, God gives power over the sea, e.g. to Moses (Ex 14:21-29) or to Elijah (2 kg 2:8).[20]

Adela Yarbro Collins concludes that the text characterizes Jesus as Messiah and king of Israel endowed with divine properties.[20]

Literary-critical analysis[edit]

Biblical scholar George W. Young dismisses the naturalistic explanations, the traditional and the historical critical perspectives. He contends that these methods of exegesis rely on factual interpretations and fail to capture the full meaning of the text based on its structure. Instead, Young explores the pericope with literary-critical methods as narrative art. Young views the text as fiction, and uses tools and terms often associated with fantastic literature to analyze it.[24]

Young analyses the pericope as the expression of three entangled, conflicting perspectives on reality: (i) the "conventional reality" based on sensory perception; (ii) the "impossible" vision of Jesus resulting in the astonishment of the observers; (iii) the narrator's metaphysical comment in Mark 6:52 identifying Jesus as the Son of God.[25]

Comparison of the three gospel accounts[edit]

Jesus walking on the sea
Matthew 14:22–34 Mark 6:45–53 John 6:15–21
22 ¶ And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
45 ¶ And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
46 And when he had sent them away, he departed into a mountain to pray.
15 ¶ When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
--- 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 16 And when even was now come, his disciples went down unto the sea,
17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 48 And he saw them toiling in rowing; for the wind was contrary unto them: 18 And the sea arose by reason of a great wind that blew.
25 And in the fourth watch of the night Jesus went unto them, walking on the sea. and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship:
26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
50 For they all saw him, and were troubled.
and they were afraid.
27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 20 But he saith unto them, It is I; be not afraid.
28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
--- ---
32 And when they were come into the ship, the wind ceased. 51 And he went up unto them into the ship; and the wind ceased: 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
and they were sore amazed in themselves beyond measure, and wondered.
33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
¶ 34 And when they were gone over, they came into the land of Gennesaret.
52 For they considered not the miracle of the loaves: for their heart was hardened.
53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

  * All scripture quotes from the Authorized Version. Underlining added. Comparison in other versions at BibleGateway.

See also[edit]


  1. ^ Matthew 14:22–33
  2. ^ a b c Bruner, Frederick Dale (2004) Matthew: The Churchbook, Matthew 13-28, Eerdmans, ISBN 0-8028-2670-9, pp. 74–76
  3. ^ a b Allison, Dale C. (2005) Matthew: A Shorter Commentary, A&C Black, ISBN 0-567-08249-0, p. 244
  4. ^ Luke 9:10
  5. ^ a b c d e Cox, Steven L.; Easley, Kendell H. (2007) HCSB Harmony of the Gospels, B&H Publishing Group, ISBN 978-1433669842, pp. 270–272
  6. ^ John 6:17
  7. ^ Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer, 1999 Who do you say that I am?: essays on Christology, Westminster John Knox Press, ISBN 978-0664257521, p. 83
  8. ^ Redford, Douglas (2007) The Life and Ministry of Jesus: The Gospels, ISBN 0-7847-1900-4, pp. 189–207
  9. ^ Tenney, Merrill Chapin (1997) John: Gospel of Belief, ISBN 0-8028-4351-4, p. 114
  10. ^ a b J. Dwight Pentecost; John Danilson (photography) (2000). The words and works of Jesus Christ. Zondervan. pp. 234–235. ISBN 0-310-30940-9. Retrieved 2011-10-04. 
  11. ^ a b c Cook, David C.; Evans, Craig A. (2003) Bible Knowledge Background Commentary: Matthew-Luke, ISBN 0-7814-3868-3, p. 303
  12. ^ a b Cassidy, Richard J. (2007) Four Times Peter: Portrayals of Peter in the Four Gospels And at Philippi, ISBN 0-8146-5178-X, p. 70–73
  13. ^ France, R. T. (2007). The Gospel of Matthew. Grand Rapids, Michigan: Wm. B. Eerdmans. p. 567. ISBN 0-8028-2501-X. 
  14. ^ Robinson, Alan (2005) The Apostles' Creed: God's special revelation, ISBN 1-898595-46-1, p. 35–36
  15. ^ a b Young 1999, pp. 2–3
  16. ^ Ehrman, Bart D. (2008 )A Brief Introduction to the New Testament, ISBN 0-19-536934-3, p. 141
  17. ^ Young 1999, pp. 8–9
  18. ^ Young 1999, pp. 9–10 page link
  19. ^ a b Young 1999, p. 10
  20. ^ a b c d Adela Yarbro Collins: Mark: a commentary. Minneapolis, Fortress Press, 2007, p. 328-333. ISBN 978-0-8006-6078-9.
  21. ^ Pseudo-Eratosthenes: Catasterismi fragment 32 = (pseudo-) Hesiod: Astronomy
  22. ^ Young 1999, pp. 12–15
  23. ^ Young 1999, pp. 16–17
  24. ^ Young 1999, pp. 1–6, 23
  25. ^ Young 1999, pp. 112-145, 149ff., 157f., 181-184


Jesus walking on water
Preceded by
Feeding the Multitudes
Miracles of Jesus
New Testament
Succeeded by
Blind Man of Bethsaida
Miracles of Jesus