The manifestation of Jesus that
follows (vv. 26, 27) is described in a way typical of biblical epiphany
stories: the onlookers are frightened thinking they may have seen a ghost; then
Jesus identifies himself and says, “Do not be afraid” (v. 27). Whether the εγω ειμι should be
considered an allusion to divinity is debated, but in any case the implication
of Jesus’ action is clear: in walking on the sea he is exercising the power of
God. . . . here it is Jesus who “tramples the waves of the sea” (cf. Job 9:8).
The worshipping confession in v. 33 of Jesus as the Son of God follows
naturally from this action.
Again, as in the storm-stilling
miracle, Jesus is not worshiped simply as a “miracle-worker” but as one in
whom God exercising his salvific will. He acts here as the agent of the
Father’s power, a relationship which is expressed in the term “Son of God.”
This follows not only from what has been previously said about Jesus’ derived
power and authority as generally seen in the gospel, but more specifically
here from Jesus’ action of praying which is so prominent in this pericope (v.
23). The two examples of prayer in the gospel emphasize the intimate
relationship with God as Father, and we may conclude that Jesus’ walking on the
sea is a demonstration of his intimacy with the Father, such that for him “all
things as possible” (cf. 17:20).
Jesus’ walking on the sea
certainly has an epiphanic purpose, but because of the difficulty of the
disciples in the boast, the story also includes a sea-rescue. The salvific
significance of Jesus’ actions is not immediately obvious, but before examining
this further, two preliminary points are obvious, but before examining this
further, two preliminary points must be established. First, the disciples’
distress results from their inability to cross the sea. Their boat was being
battered by the waves cause by a contrary wind (v. 25). Second, those steeped
in the Old Testament tradition would not understand Jesus’ miracle so much as a
violation of natural law, but as a demonstration of divine power. Job 9:8,
which celebrates God’s power as creator, speaks of the Lord “trampling the
waves of the sea” and hereby indicates his dominance over the evil forces that
exist there. God’s dominance of the sea is frequently related to the Exodus and
to God’s power to make a path through the sea. This provides a conjunction of
ideas relevant to Jesus’ activity in 14:22-33: in walking on the sea, Jesus
demonstrates his dominance over it, defeating and conquering its power; but
also, as Heil contends, “The fact that Jesus himself crosses the sea means that
it is now crossable for his disciples and thus results in their rescue.” (Walking,
50) Jesus acts as the agent of his Father’s power in crossing the sea, and
in so doing, he saves his disciples form their distress. (William L. Kynes,
A Christology of Solidarity: Jesus as the Representative of His People in
Matthew Lanham, Md.: University Press of America, 1991], 68-69, emphasis in
bold added)
