Mark 4:35–4:41

Mark 4:35-41 Matthew 8:23-27 Mark 4:35-41 Luke 8:22-25 23. And when he had entered into the ship, [535] his disciples followed him. 24. And, lo, there was a great swell in the sea, so that the ship was covered with the billows: and he was asleep. 25. And his disiples approached and awoke him, saying, Lord, save us, we perish. 26. And he saith to them, Why are you timid, O men of little faith? Then he arose, and rebuked the winds and the sea: and there was a great calm. 27. But the men wondered, saying, What sort of man is this: for the winds and the sea obey him? 35. And the same day, when it was evening, he said to them, Let us cross to the opposite side. 36. And having sent away the multitude, they take him even as he was, in the ship. But there were also other ships along with him. 37. Then ariseth a great storm of wind: and the billows dashed into the ship, so that it was now filled. 38. And he was at the stern, sleeping upon a pillow: and they awake him, and say to him, Master, hast thou no care that we perish? 39. And he arose, and rebuked the wind, and said to the sea, Silence, be still. And the wind was hushed, and there was a great calm. 40. And he said to them, Why are you so timid? How have you not confidence? 41. And they feared with a great fear, and said among themselves, Who is this: for even the wind and the sea obey him? 22. And it happened on a certain day, that he went into a ship with his disciples. And he saith to them, Let us cross to the opposite side of the lake: and they set sail. 23. And while they were sailing, he fell asleep, and a tempest of wind arose in the lake, and they were filled with water, and were in danger. 24. And they approached and awoke him, saying, Master, Master, we perish. But he arose, and rebuked the wind and the tempest of the water; and they ceased, and there was a calm. 25. And he said to them, Where is your faith? And they were afraid, and wondered, saying among themselves, Who is this? for he commands even the winds and the water, and they obey him. As we shall soon meet again with the mention of a lake, where it is said ( Matthew 8:33 ) that the swine were carried into it with violence, it is not universally agreed whether one and the same lake is mentioned in both places. The waters of Gennesareth, all admit, [536] were pleasant and healthful to drink: but the Gadarene lake, Strabo tells us, was so unwholesome and pestilential, that the cattle which drank of it often lost their hair and their hoofs. There is therefore no doubt that there were two separate lakes, and that they were at a considerable distance from each other. There is as little doubt that the lake mentioned here was the lake of Gennesareth; and that Christ, having crossed it, came to the Gadarenes, whom Matthew calls Geresenes, (8:28.) Those who infer, from the diversity of the names, that the narratives are different, through a desire to be thought very acute, fall under the charge of gross ignorance: for the country of the Gergesenes was also called Gadarene, from a celebrated city, Gadara. In the age of Jerome, the name was changed; and, therefore, in accordance with the prevailing custom, he calls them Geraseaes That it was the Gadarene lake into which the swine were thrown down by the devils, I have no hesitation in admitting: but when Christ says, let us cross to the other side, I cannot explain the reference as made to any other lake than that of Gennesareth. It remains that we now inquire as to the time, which cannot be learned either from Matthew or from Luke. Mark alone mentions that it was the evening of that day on which Christ discoursed about the preaching of the gospel under the parable of the sower. Hence it is evident, that they did not attend to the order of time; and, indeed, this is expressly stated by Luke, when he says that it happened on a certain day: for these words show that he gives himself little concern as to the question which of the events was earlier or later. Matthew 8:23 . And when he had entered into a ship Mark says that other little ships crossed along with him: but that Christ entered into his own ship with his disciples Luke too quotes his words: Matthew is more concise. They agree, however, as to the leading fact, that Christ laid himself down to rest, and that, while he was asleep, a tempest suddenly arose. First, it is certain that the storm which agitated the lake was not accidental: for how would God have permitted his Son to be driven about at random by the violence of the waves? But on this occasion he intended to make known to the apostles how weak and inconsiderable their faith still was. Though Christ's sleep was natural, yet it served the additional purpose of making the disciples better acquainted with their weakness. I will not say, as many do, that Christ pretended sleep, in order to try them. On the contrary, I think that he was asleep in such a manner as the condition and necessity of human nature required. And yet his divinity watched over him, so that the apostles had no reason to fear that consolation would not be immediately provided, or that assistance would not be obtained from heaven. Let us therefore conclude, that all this was arranged by the secret providence of God, -- that Christ was asleep, that a violent tempest arose, and that the waves covered the ship, which was in imminent danger of perishing. And let us learn hence that, whenever any adverse occurrence takes place, the Lord tries our faith. If the distresses grow to such a height as almost to overwhelm us, let us believe that God does it with the same design of exercising our patience, or of bringing to light in this way our hidden weakness; as we see that, when the apostles were covered by the billows, [537] their weakness, which formerly lay concealed, was discovered. 25. Lord, save us A pious prayer [538] , one would think: for what else had they to do when they were lost than to implore safety from Christ? But as Christ charges them with unbelief, we must inquire in what respect they sinned. Certainly, I have no doubt that they attached too much importance to the bodily presence of their Master: for, according to Mark, they do not merely pray, but expostulate with him, Master, hast thou no care that we perish? Luke describes also confusion and trembling: Master, Master, we perish They ought to have believed that the Divinity of Christ was not oppressed by carnal sleep, and to his Divinity they ought to have had recourse. But they do nothing till they are urged by extreme danger; and then they are overwhelmed with such unreasonable fear that they do not think they will be safe [539] till Christ is awakened. This is the reason why he accuses them of unbelief for their entreaty that he would assist them was rather a proof of their faith, if, in confident reliance on his divine power, they had calmly, and without so much alarm, expected the assistance which they asked. And here we obtain an answer to a question which might be put, and which arises out of his reproof. Is every kind of fear sinful and contrary to faith? First, he does not blame them simply because they fear, but because they are timid Mark adds the word houto -- Why are you so timid? and by this term indicates that their alarm goes beyond proper bounds. Besides, he contrasts faith with their fear, and thus shows that he is speaking about immoderate dread, the tendency of which is not to exercise their faith, but to banish it from their minds. It is not every kind of fear that is opposed to faith. This is evident from the consideration that, if we fear nothing, an indolent and carnal security steals upon us; and thus faith languishes, the desire to pray becomes sluggish, and the remembrance of God is at length extinguished [540] Besides, those who are not affected by a sense of calamities, so as to fear, are rather insensible than firm. Thus we see that fear, which awakens faith, is not in itself faulty till it go beyond bounds. [541] Its excess lies in disturbing or weakening the composure of faith, which ought to rest on the word of God. But as it never happens that believers exercise such restraint on themselves as to keep their faith from being injured, their fear is almost always attended by sin. Yet we ought to be aware that it is not every kind of fear which indicates a want of faith, but only that dread which disturbs the peace of the conscience in such a manner that it does not rest on the promise of God. 26. He rebuked the winds Mark relates also the words of Christ, by which, addressing the sea, he enjoins silence, (siopa,) that is, stillness not that the lake had any perception, but to show that the power of his voice reached the elements, which were devoid of feeling. And not only the sea and the winds, which are without feeling, but wicked men also, with all their obstinacy, obey the commands of God. For when God is pleased to allay the tumults of war, he does not always soften the fierce minds of men, and mould them to obedience, but even while their rage continues, makes the arms to drop from their hands: And thus is fulfilled that declaration, He maketh wars to cease to the ends of the earth; he breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire, ( Psalm 46:10 .) 27. But the men wondered Mark and Luke appear to say this in reference to the apostles; for, after having stated that Christ reproved them, they add that they cried out with fear, Who is this? It applies, however, more properly to others, who had not yet known Christ. Whether we take the one or the other of these views, the result of the miracle appears in the display of the glory of Christ. If any one shall suppose that it is the apostles who speak, the meaning of the words will be, that his divine power was sufficiently proved by the fact that the wind and the sea obey him But as it is more probable that these words were spoken by others, the Evangelists show that the miracle made such an impression on their minds, as to produce a certain reverence for Christ which prepared them for believing on him. Footnotes: [535] "La naselle," -- "to ploion." [536] "C'est un poinct bien resolu entre tous ceux qui ont escrit;" -- "it is a point well agreed among all who have written." [537] "Quand les Apostres se sont trouvez assaillis et quasi couvers des riots du lac;" -- "when the Apostles found themselves assaulted, and, as it were, covered by the waves of the lake." [538] "Une priere bonne et sainte;" -- "a good and holy prayer. [539] "En sorte qu'il ne leur semble oint qu'il y ait moyen de les sauver, sinon que Christ s'eveeile; -- so that they think there will be no way of saving them till Christ is awakened." [540] "Et finalemeat la souvenance que chacun doit avoir de Dieu vient a s'esteindre;" -- and, finally, that remembrance of God which every one ought to have, comes to be extinguished." [541] "Jusque ace qu'ellc passe mesurc, ct soit excessive;" -- "till it go beyond bounds, and become excessive."

And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.

And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. See Trapp on " Matthew 13:53 "

Ver. 35-41. This piece of history is related by Matthew and Luke as well as by our evangelist, and that with no considerable variations one from another; what in it wanteth explication, See Poole on " Matthew 8:23 " , and following verses to Matthew 8:27 . Christ had been preaching, and being wearied and tired with the multitude still pressing upon him, gave order to cross the sea, and to go over to the other side; then (to show us he was truly man, and took upon him the infirmities of our nature) he composes himself to sleep on a pillow, in the hinder part of the ship. There happeneth a great storm of wind, not without Christ’s knowledge and ordering, that he might upon this occasion both try his people’s faith, and also show his Divine power in stilling the raging of the sea. As man he slept, but at the same time he was the true Watchman of Israel, who never slumbereth nor sleepeth. The storm increaseth till there was a great quantity of water come into the ship, and they were ready to perish. In the mount of the Lord it shall be seen, Genesis 22:14 . God often forbears from helping his people till the last hour. Then they awake him, he ariseth, rebukes the wind and the waves, useth no means, but by the word of his power commandeth the wind and waves to be still; and he also rebuketh his disciples for want of faith, who yet did not discern that he was not man only, but the Almighty God, as appears by their words, they said one to another, What manner of man is this?

And the same day, when the even was come,.... After he had finished his parables among the multitude, and had explained them to his disciples: he saith unto them; his disciples, let us pass over unto the other side: that is, of the sea of Galilee, or lake of Gennesaret, to the country of the Gadarenes, and Gergesenes; with a view for retirement and rest, after the fatigue of the day; and for the trial of the faith of his disciples, by a storm which he knew would arise, whilst they were on the sea; and for the sake of a miracle he was to work on the other side, after related.

Christ was asleep in the storm, to try the faith of his disciples, and to stir them up to pray. Their faith appeared weak, and their prayers strong. When our wicked hearts are like the troubled sea which cannot rest, when our passions are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. When without are fightings, and within are fears, and the spirits are in a tumult, if he say, Peace, be still, there is a great calm at once. Why are ye so fearful? Though there may be cause for some fear, yet not for such fear as this. Those may suspect their faith, who can have such a thought as that Jesus careth not though his people perish. How imperfect are the best of saints! Faith and fear take their turns while we are in this world; but ere long, fear will be overcome, and faith will be lost in sight.

Mr 4:35-5:20. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest—He Cures the Demoniac of Gadara. ( = Mt 8:23-34; Lu 8:22-39). The time of this section is very definitely marked by our Evangelist, and by him alone, in the opening words. Jesus Stills a Tempest on the Sea of Galilee (Mr 4:35-41). 35. And the same day—on which He spoke the memorable parables of the Mr 4:1-32, and of Mt 13:1-52. when the even was come—(See on [1435]Mr 6:35). This must have been the earlier evening—what we should call the afternoon—since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mr 4:21; Lu 8:40). he saith unto them, Let us pass over unto the other side—to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

See the notes at Matthew 8:18-27 .

Mark THE STORM STILLED Mark 4:35 . Mark seldom dates his incidents, but he takes pains to tell us that this run across the lake closed a day of labour, Jesus was wearied, and felt the need of rest, He had been pressed on all day by ‘a very great multitude,’ and felt the need of solitude. He could not land from the boat which had been His pulpit, for that would have plunged Him into the thick of the crowd, and so the only way to get away from the throng was to cross the lake. But even there He was followed; ‘other boats were with Him.’ I. The first point to note is the wearied sleeper. The disciples ‘take Him, . . . even as He was,’ without preparation or delay, the object being simply to get away as quickly as might be, so great was His fatigue and longing for quiet. We almost see the hurried starting and the intrusive followers scrambling into the little skiffs on the beach and making after Him. The ‘multitude’ delights to push itself into the private hours of its heroes, and is devoured with rude curiosity. There was a leather, or perhaps wooden, movable seat in the stern for the steersman, on which a wearied-out man might lay his head, while his body was stretched in the bottom of the boat. A hard ‘pillow’ indeed, which only exhaustion could make comfortable! But it was soft enough for the worn-out Christ, who had apparently flung Himself down in sheer tiredness as soon as they set sail. How real such a small detail makes the transcendent mystery of the Incarnation! Jesus is our pattern in small common things as in great ones, and among the sublimities of character set forth in Him as our example, let us not forget that the homely virtue of hard work is also included. Jonah slept in a storm the sleep of a skulking sluggard, Jesus slept the sleep of a wearied labourer. II. The next point is the terrified disciples. The evening was coming on, and, as often on a lake set among hills, the wind rose as the sun sank behind the high land on the western shore astern. The fishermen disciples were used to such squalls, and, at first, would probably let their sail down, and pull so as to keep the boat’s head to the wind. But things grew worse, and when the crazy, undecked craft began to fill and get water-logged, they grew alarmed. The squall was fiercer than usual, and must have been pretty bad to have frightened such seasoned hands. They awoke Jesus, and there is a touch of petulant rebuke in their appeal, and of a sailor’s impatience at a landsman lying sound asleep while the sweat is running down their faces with their hard pulling. It is to Mark that we owe our knowledge of that accent of complaint in their words, for he alone gives their ‘Carest Thou not?’ But it is not for us to fling stones at them, seeing that we also often may catch ourselves thinking that Jesus has gone to sleep when storms come on the Church or on ourselves, and that He is ignorant of, or indifferent to, our plight. But though the disciples were wrong in their fright, and not altogether right in the tone of their appeal to Jesus, they were supremely right in that they did appeal to Him. Fear which drives us to Jesus is not all wrong. The cry to Him, even though it is the cry of unnecessary terror, brings Him to His feet for our help. III. The next point is the word of power. Again we have to thank Mark for the very words, so strangely, calmly authoritative. May we take ‘Peace!’ as spoken to the howling wind, bidding it to silence; and ‘Be still!’ as addressed to the tossing waves, smoothing them to a calm plain? At all events, the two things to lay to heart are that Jesus here exercises the divine prerogative of controlling matter by the bare expression of His will, and that this divine attribute was exercised by the wearied man, who, a moment before, had been sleeping the sleep of human exhaustion. The marvellous combination of apparent opposites, weakness, and divine omnipotence, which yet do not clash, nor produce an incredible monster of a being, but coalesce in perfect harmony, is a feat beyond the reach of the loftiest creative imagination. If the Evangelists are not simple biographers, telling what eyes have seen and hands have handled, they have beaten the greatest poets and dramatists at their own weapons, and have accomplished ‘things unattempted yet in prose or rhyme.’ A word of loving rebuke and encouragement follows. Matthew puts it before the stilling of the storm, but Mark’s order seems the more exact. How often we too are taught the folly of our fears by experiencing some swift, easy deliverance! Blessed be God! He does not rebuke us first and help us afterwards, but rebukes by helping. What could the disciples say, as they sat there in the great calm, in answer to Christ’s question, ‘Why are ye fearful?’ Fear can give no reasonable account of itself, if Christ is in the boat. If our faith unites us to Jesus, there is nothing that need shake our courage. If He is ‘our fear and our dread,’ we shall not need to ‘fear their fear,’ who have not the all-conquering Christ to fight for them. ‘Well roars the storm to them who hear A deeper voice across the storm.’ Jesus wondered at the slowness of the disciples to learn their lesson, and the wonder was reflected in the sad question, ‘Have ye not yet faith?’-not yet, after so many miracles, and living beside Me for so long? How much more keen the edge of that question is when addressed to us, who know Him so much better, and have centuries of His working for His servants to look back on. When, in the tempests that sweep over our own lives, we sometimes pass into a great calm as suddenly as if we had entered the centre of a typhoon, we wonder unbelievingly instead of saying, out of a faith nourished by experience, ‘It is just like Him.’