Jesus stills the storm in Luke 8 video conversation


The Sunday gospel lectionary reading for the Second Sunday before Lent in Year C is Luke 8.22–25, the concise account by Luke of Jesus stilling the storm. (It is worth noting that the ecumenical lectionary has a different set of readings; apparently for the Church of England it was thought that there was not enough focus on Creation, so the readings for Sexagesima were restored, though without using that name.)

The place of the story in Luke largely follows its place in Mark 4.35–41; in both it follows Jesus’ parable about parables, the parable of the sower scattering the seed on four different kinds of ground, together with its interpretation, and in both it is followed by the deliverance of the man possessed by ‘Legion’, and the healing of the woman with the issue of blood with the raising of Jairus’ daughter. The discussion of Jesus’ true relatives came before the parable of the sower in Mark 3.31–35, but Luke locates it, in shortened form, immediately before the storm.

The parallel in Matt 8.24–27 is located in Matthew’s section of ministry and discipleship stories in chapters 8 to 9, so is followed by the deliverance in the Gadarenes, but the parable of the sower is now found in Matthew’s ‘kingdom parables’ in chapter 13. The question about Jesus’ true relatives comes in chapter 12.

James and I discuss here the differences between Luke and Mark’s account, the connections with other passages in Luke, the connection with Old Testament imagery, and what this passage tells us about who Jesus is and what it means to have faith in him today.


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6 thoughts on “Jesus stills the storm in Luke 8 video conversation”

  1. …. well, a very interesting discussion – and many thanks for posting it! I just listened to it.

    I confess, though, that I’m still no further ahead in understanding what was supposed to be deficient in their faith.

    I have faith that I am saved through the work of Jesus on the cross; I still think I would be somewhat alarmed if I were in a small boat with a terrible daemonic storm raging …..

    I don’t understand the business of `faith is a muscle’ and `faith should be exercised …’

    I believe in the power and efficacy of prayer – and I do pray continually – is that what is meant?

    Reply
    • Jock: I confess, though, that I’m still no further ahead in understanding what was supposed to be deficient in their faith.

      These are the same men who have seen (or at least have heard about) him raise someone from the dead – and yet each subsequent miracle seems like a surprising turn of events. Which is analogous to how many of us experience our faith – as a stumbling, oh yeah, I’ve already made that declaration of loyalty but here I am again looking for more ‘evidence’ for that commitment.

      Reply
      • Joe S – well, I kind of agree with your first part – perhaps they *should* have known better, but in all such encounters, I see that the point where Jesus trashes the faith of the disciples, he trashes my own faith in greater measure.

        I don’t really see that the disciples weren’t completely committed – it’s not clear to me that they were looking for more evidence. After all, at the end of John 6 when everybody else had departed, the disciples were still there.

        I’m sure that they were confident of the ultimate thing – their salvation, but having faith that Jesus would save them from certain death situations in this life? I’m pretty sure that I would have been no better than the disciples.

        Reply
  2. Naming the Sundays starts with Quinquagesima Sunday which is 50 days up to (and including) Easter Sunday. Quinquaginta is Latin for 50.

    Then Sexagesima Sunday is one week earlier; 50+10 is 60 days before Easter (reckoning one week as 10 days!) Septuagesima Sunday is another 10 days / week before Easter.

    One can see why it should become a obsolete naming plan.

    Reply

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