Exegetical and Hermeneutical Commentary of Mark 4:39
And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
39. rebuked the wind ] All three Evangelists record that He rebuked the wind (comp. Psa 106:9), St Mark alone adds His distinct address to the furious elements. On be still see above, Mar 1:25. Comp. Mat 8:26; Luk 8:24, and note. The perfect imperative of the original implies the command that the result should be instantaneous.
the wind ceased ] Lit. grew tired. We have the same word in Mat 14:32, and again in Mar 6:51. As a rule, after a storm the waves continue to heave and swell for hours, but here at the word of the Lord of Nature there was a “great calm.”
Fuente: The Cambridge Bible for Schools and Colleges
Verse 39. Peace, be still.] Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
39. And he arose, and rebuked thewind“and the raging of the water” (Lu8:24).
and said unto the sea, Peace,be stilltwo sublime words of command, from a Master to Hisservants, the elements.
And the wind ceased, andthere was a great calmThe sudden hushing of the wind would notat once have calmed the sea, whose commotion would have settled onlyafter a considerable time. But the word of command was given to bothelements at once.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he arose and rebuked the wind,…. He arose from off his pillow, and stood up; and in a majestic and authoritative way reproved the wind, as if it was a servant that had exceeded his commission; at which he shows some resentment:
and said unto the sea, peace, be still; as if that which was very tumultuous and boisterous, and threatened with shipwreck and the loss of lives, had raged too much and too long:
and the wind ceased, and there was a great calm; which was very unusual and extraordinary; for after the wind has ceased, and the storm is over, the waters of the sea being agitated thereby, keep raging, and in a violent motion, for a considerable time; whereas here, as soon as ever the word was spoken, immediately, at once, the wind ceased, and the sea was calmed: a clear proof this, that he must be the most high God, who gathers the winds in his fists, and stills the noise of the seas and their waves.
Fuente: John Gill’s Exposition of the Entire Bible
Rebuked the wind ( ) as in Mt 8:26 and Lu 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm () and the rebuke to the disciples for this lack of faith.
Fuente: Robertson’s Word Pictures in the New Testament
Peace, be still [, ] . Lit., be silent ! be muzzled ! Wyc., rather tamely, wax dumb ! How much more vivid than the narratives of either Matthew or Luke is this personification and rebuke of the sea as a raging monster.
Ceased [] . From kopov, meaning, 1, beating; 2, toil; 3, weariness. A beautiful and picturesque word. The sea sank to rest as if exhausted by its own beating.
There was [] . More strictly, there arose or ensued. The aorist tense indicates something immediate. Tynd. has followed.
Calm. Wyc., peaceableness.
Fuente: Vincent’s Word Studies in the New Testament
1) “And He arose, and rebuked the wind,” (kai diegertheis epetimesen to anemo) “And being roused (awakened) He rebuked (scolded) the wind,” as one might scold a rowdy dog, to quiet it down for He was and is both Creator and Lord of the wind and nature, Nah 1:3; Psa 139:7-12; Psa 139:23-24.
2) “And said unto the sea, Peace be still.” (kai eipen te thalasse siopa) ”And He said to the sea, be quiet,” or settle down, be calm, and it obeyed its master’s voice. So should rebellious men obey His voice, and word, and will, Psa 65:1-2; Psa 65:7; Psa 89:9; Psa 107:29; Rev 22:17.
3) “And the wind ceased, and there was a great calm.” (kai ekopasen ho anemos kai egeneto galene megale) ”And the wind dropped (like a sudden calm) and there became a great calm,” like the peace that comes to a turbulent sin stained soul when one is saved, Mat 11:28; Rom 5:1; Rom 5:5.
CHRIST STILLING THE STORM
I. Here is an illustration of Christ’s compound nature – -the human asleep; the Divine speaking, etc. II. The disciples showed their faith in Christ’s Divinity, they did not pray to God the Father. III. Here is a type of a class of men who always appeal to the supernatural in times of trouble. IV. Faith in the rectitude of God’s moral government will sustain us in every crisis. V. Trials arise in the discharge of duty, Learn – – (1) Let us undertake no enterprise in which Christ does not go along with us, (2) Distinguish between a permissive and an ordinary Providence; (3) Without Christ’s bodily presence there is the greater scope for our faith; (4) Sinner! shall all nature respond to the voice of Christ and wilt thou be silent? – Parker
Fuente: Garner-Howes Baptist Commentary
(39) Peace, be still.Literally, be still, be silenced, The latter word is the same as that used of the man who had not on a wedding garment, and was speechless (Mat. 22:12). Note the vividness with which St. Mark gives the very words addressed to the raging sea, as though it were a hostile power rising in rebellion against its true Lord.
The wind ceased.Better, lulled.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he awoke and rebuked the wind, and said to the sea, “Peace, be still.” And the wind ceased and there was a great calm.’
The picture is one of total control. Here was One Who could control Himself and could control the elements. He had no fear of the wind or the sea, batter as they would, for He knew that they would obey His will. This is not just a miracle, this is a portrayal of the One Who is Lord of all. Of One Who rules the power of the sea (Psa 89:9). And we may surmise that Mark deliberately used ‘sea’ rather than ‘lake’ to make this connection.
‘He rebuked the wind and said to the sea.’ Compare Psa 106:9, ‘He rebuked the Red Sea also and it was dried up’; Isa 50:2, ‘Behold, at my rebuke I dry up the sea’; Nah 1:4, ‘The Lord has His way in the whirlwind and the storm, and the clouds are the dust of His feet. He rebukes the sea and makes it dry —.’ Here in each case is the voice of the Creator speaking to His creation as in Genesis 1, rebuking it and bringing about His will. In none of these cases is there the suggestion of a demonic element. Even inanimate nature responded to His voice (compare Gen 1:6-7). Now here in this boat is the Son of God, and the same thing occurs. The sea obeys His word.
On the whole, however, while we cannot justifiably introduce a demonic element, the story may certainly be seen as reflecting the defeat of another attempt by Satan to destroy his enemy.
‘Peace, be still (‘calm down and be quiet’).’ The verb rendered ‘be still’ meant literally ‘be muzzled’ and had been extended to mean ‘be silent’. He is telling the elements to come under control. To stop what they are doing. To cease their clamour and disturbance and be at peace. They have made their effort and now it is time to finish. To those who try to suggest that He saw Himself as talking to animate spirits we can only ask, what other verbs could Jesus have used to a raging sea when He wanted His disciples to know what He was doing?
‘Peace.’ He brought peace amid tumult. And He knew that this was what the world was also seeking both individually and as a whole. And if it would but listen to His voice it would be theirs.
‘And the wind ceased and there was a great calm.’ As Jesus spoke the wind ceased and the sea settled instantly. The creation obeyed His will. And the calm was so noticeable that it was seen as worthy of comment. One can almost hear Peter saying to his listeners afterwards with awe ‘and there was a great calm’. These were men who knew the Sea of Galilee and its ways, its essential placidity and the sudden storms that could develop, and their equally sudden cessation. But they had seen nothing like this. There can be no question that the disciples, some of them experienced sailors who, as we say, knew the Sea of Galilee well, saw this as a remarkable miracle (Mar 4:41).
Fuente: Commentary Series on the Bible by Peter Pett
Mar 4:39. He arose, and rebuked the wind, Nothing can be more grand and striking than the present miracle. “Amidst all the distress and confusion of the storm, the divine Master appears (according to Mr. Hervey’s description) sedately rising from a gentle slumber; he sees the perplexity and horror of his companions without the least emotion or alarm. What composure in his mien! what dignity in his attitude! what majesty, sweetened with compassion, in his aspect! such as could arise from no other cause, than a conscious and undoubted certainty that not a soul of the crew should be lost, not a hair of their heads should perish, and that all this mighty uproar of nature should end in a demonstration of his mightier power, and a confirmation of his disciples’ faith. He looks abroad into the mutinous sky, and the turbulent deep: he waves, with an authoritative air, his sacred hand, and adds the great commanding words, Peace! be still!
Confusion heard his voice, and wild uproar Stood rul’d.
The consternation of his disciples is turned into wonder, and their pangs of fear into exstacies of joy. They acknowledge the omnipotence, and adore the goodness of Jesus. No one can help observing what majesty there is in our Lord’s command, , . ‘Tis admirable! ’tis inimitable! ’tis worthy of God! I think we may observe a peculiarly proper word addressed and adapted to each element; the first enjoining a cessation of the winds, the second a quiescence of the waves; silence in all that roared, composure in all that raged; as though (to give a short paraphrase on the grand injunction) it had been said, Winds, be hushed! waves, be calm!” The effect on the disciples is described with “all the force of imagination, and all the energy of diction. Torepresent in colours what the evangelical historian has left upon record, would be a subject fit for the immortal Raphael, and perhaps not to be equalled by his masterly pencil.” Compare the parallel passages, particularly ch. Mar 6:51.
Inferences from the parable of the sower.When we consider that the seed in this parable signifies the word of God, according to our Saviour’s explanation, (Mar 4:14.) it may seem strange that any particle of such divine seed should prove fruitless. The word of God is the seed of universal nature; the seed whence all things sprung into existence: it made the world, and it supports it; and when this divine word, in itself so efficacious, is addressed to rational beings, it is so much their interest, as well as their duty, to comply with it, that it is at first sight astonishing how they can refuse obedience.
But here was the great misfortune; that freedom of will, which originally constituted our dignity above other parts of the creation, became, by our fall, our disgrace and our bane. That generous, voluntary obedience to which we were ordained, implying necessarily a possibility of disobedience, that fatal possibility proved our ruin: but though by mere nature we are now dead in trespasses and sins, God has in infinite love given his Son to die for us, and his Spirit to restore us to that divine image in which we were at first created, if we will yield to be saved by grace.
God now speaks to men by various ways; a principal one is that of preaching. God has given power and commandment to his ministers to declare his will, to publish his laws: they are intrusted with the divine seed of his word; and woe be to them, if they use it deceitfully; woe be to them if they mingle it with the tares of human traditions, or prostitute it to any worldly purposes! Such profanation of it may indeed sometimes be committed by ignorant or designing men; but the sacred Scriptures are happily in the hands of the laity, and it should be their care to search those Scriptures, and try if the doctrine that they hear be agreeable thereto; whether it be of God, or whether men speak of themselves.
While ministers faithfully do their duty, God speaks by their mouths. They are the sowers sent into the field, to scatter the good seed of his word: this is their part; that of the people is, to receive it through his grace, which is offered to all, with the proper dispositions, which can be judged of only by the fruit that it brings forth. The people will all find themselves described in this parable, which represents four sorts of hearers; and each man is concerned to judge himself to what class he belongs.
The first sort are compared to the way-side, the common road, upon which when the seed fell, the birds came, and devoured it. Our Lord interprets this of those, who, hearing the word, understand it not; see Mat 13:10 by which he means not that they are ignorant of the sense, but that they do not exercise their understanding about it. They do not mind; they do not consider it as the rule of their conduct. Their heads are like a highway, or common thoroughfare, in which nothing rests, but all passes out as it entered; they persevere in a wilful, stubborn ignorance, and all the tremendous truths of religion make no impression on them; like Gallio they care for none of these things, as if they had no part or concern in them.
Why then do they come to the places of divine worship? To what purpose do they enter those schools of wisdom?Merely to comply with the custom, to follow the multitude, to pass away an hour or two, which would be burdensome at home; or perhaps to criticize on what they hear, and remark the preacher’s faults, instead of their own. If I should add, that many come to places of worship to shew themselves, to make a wanton ostentation of their person and dress, to take out new lessons of vanity, to learn fashions and practise them; if I should say this, is it not true? and if it be true, is it not abominable? But fools make a mock at sin, and turn just rebukes into a jest. The preacher must be very cautious upon these subjects, who does not incur their ridicule. But this is a very serious matter, and we must renounce the name of Christians if we do not lay it to heart. Our Master, Christ, who was mildness itself, most dove-like mildness, changed his wonted indulgence into severity and indignation against those who profaned his temple. Though his general demeanor to transgressors was so meek and gentle, so condescending and familiar, that his adversaries reproached him as the friend of publicans and sinners; yet, when he found sinners polluting the holy place, his just zeal so far transported him, that he made a scourge of small cords, and drove them all out of the temple.
This uncommon indignation of Christ argues, that it is no small crime to abuse the house of God to any purposes different from, and, as they often prove, opposite to, those of its institution. It is the house of prayer; wherein we are to humble ourselves before God, to implore his mercy, and acknowledge his goodness; to learn his will, and celebrate his sacraments: and if any come thither for other ends, let them be warned by this admonition, and not presume for the future to approach God in his places of public worship but with such modesty, sobriety, and devout recollection of mind, as become the holy offices performed there.
The second sort of hearers are compared to stony places, (Mar 4:5.) of whom our Lord says, These are they who hear the word, and immediately receive it with gladness; but have no root in themselves, &c. (Mar 4:17.) Such are the second sort: they receive, they relish the word; they delight in it; they partly apply it to themselves, and partly reduce it to practice: but all proves superficial, and consequently vain; for they are as stony ground, in which the seed cannot take root. By this metaphor of stones, we may here understand bosom-sins, habitual vices, in which they indulge themselves; such as covetousness, or uncleanness, or sloth, or rank ill-nature, or some other reigning vice, which they will not do themselves the violence to surmount. Of this we find a remarkable instance in Herod; of whom it is said, that, “he revered John, knowing him to be a just and holy man; having reformed many things upon his remonstrances, which he used to receive very graciously.” This seemed a hopeful circumstance; for a prince, bred in the pride and luxury of courts, to become attentive to the austere Baptist, to hear gladly his mortifying lessons of penitence; and not only to hear, but begin to put them in practice,for it is said that he did many things,this was very promising, and one might expect from it some extraordinary reformation. But he had still a stony place in his heart: Herodias was there; and the good seed could not take root in it.You know the sad event. So fallacious is that gladness which is often felt upon hearing the word; many are pleased with it, who never profit by it!
For as the soul of man was made for truth, it naturally takes delight in it; and while the truth does not directly oppose our favourite errors, we receive it with joy; we let it sprout and put forth leaves, and make a shew of reformation; but when it reaches the bosom-sin, the darling vice, which we will not part with, then it meets a rock; then it can make no farther progress; we shut our eyes against the light; we choose darkness and falsehood, because our deeds are evil. And therefore they deceive themselves, who, when they are touched and affected by a sermon, think that all is done, and that they have discharged their duty. Quite the contrary; nothing is done, if they stop here.
The thorns are the third obstacle mentioned, to the fertility of the good seed. This is explained at Mar 4:18-19. When we speak of the cares of this world as sinful, there presently occur many objections to what is offered: “No man,” it is said, “can live without care; and if any should, he would be justly blamed for his negligence: Six days shalt thou labour, saith God; and labour there relates in the mind, as well as the body; and the most general labour of the mind is carefulness. Wherein then does its sinfulness consist? or how can any man discharge the office of his calling without it?” To this we answer, that care to please God, and work out our salvation in the state to which he hath called us,that is, to do the business which God hath appointed us, as the business God hath appointed us,is an indispensible duty; and it is not care in the general, but the care of this world, that is criminal; that is, care merely for the sake of this world, and exclusive of our regard to God; care, whereof worldly goods are the sole motive and end: such care, as we should not engage in, but for the temporal profit which we expect from it.
Morality consists not in the more outward action, but in the motive to it; that is, the reason why we do it; the end for which we perform it. The servant of God, and the servant of Mammon, may appear both alike careful and industrious; but from very different principles: the one fulfils the desires of his covetousness, while the other obeys the commands of God. As our motives, or principles of action, are of a secret nature, and commonly lie hid in the intricacies of the human heart, men very frequently deceive themselves in this matter, and mistake their worldly-mindedness for Christian industry. The frequency of this self-deceit is, as I suppose, the reason why our Lord adds to the cares of this world,the deceitfulness of riches; and in other places warns us so earnestly, with a double caution, that we should take heed and beware of covetousness, because the temptation to it commonly solicits men under the disguise of duty, of frugality, of providing for their families, and fulfilling their vocation.
That we may not be deceived by worldly care, in this disguise of a virtuous diligence, our Lord has given us this character whereby to know it; that it chokes the good seed of the word, stops its influence, and hinders the due effect which it would have upon our lives. For instance, the word saith, Love your neighbour as yourself, and deal by him as you yourself would be dealt by: if this through divine grace take root in our hearts, it will produce a most amiable integrity, disinterestedness, and generosity in our dealings; but worldly cares come, and stifle this good seed, making men selfish, griping, disingenuous, and over-reaching. The word again commands, that we seek the kingdom of God and his righteousness in the first place, and depend securely upon divine Providence for our support. Hence the Christian industry is full of faith in God; sedulous to please him, and only him.So intent upon duty, that it is indifferent to all beside; so confiding in the divine protection, that it is void of all care for itself; and rests in a perpetual inward peace, by reason of its habitual resignation to all the orders of Providence. A care of this world, on the contrary, is disquieting and vexatious; it seeks the world in the first place, as its principal affair; and where it predominates, true religion must be excluded; for true religion can never be an inferior or secondary pursuit: it must be the first, or none: it must root out the thorns, or be choked by them.
The last kind of soil on which the seed is said to have fallen, is good ground; which is interpreted to represent those, who with an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. See Luk 8:15. To these happy auditors are assigned three properties, worthy of our notice and imitation: they receive the word with an honest heart;they keep the word which they have heard; andthey bring forth fruit with patience: they are sincere in hearing, faithful in retaining, and patient in practising their duty inwardly and outwardly.
The first part of this character, namely, sincerity in receiving the word, is well exemplified and expressed by Cornelius, who was directed by a heavenly vision to send for St. Peter; and after having got together a small congregation of his friends and relations, he at their head thus addressed himself to the apostle for instruction: Now are we all here present before God, to hear all things that are commanded thee of God. So spoke that honest heart, which was rightly prepared to receive the word;we are here present before God. A devout sense of the divine presence dispels all secular cares, recollects the attention, stills every faculty of the mind, and composes it into a religious silence. Such should be our disposition when we read the word of God in the Scriptures, or hear it faithfully dispensed by his ministers. We shall then feel its efficacy; for it will make a great impression on us; it will sink deep into our hearts; and taking root there, and being warmly cherished through divine grace by successive meditations, it will spring forth in holy purposes, with incessant desires to accomplish them; and, above all, in ardent longings to have the love of God shed abroad in our hearts by the Holy Ghost given unto us.
This is what we are to understand by the second property before mentioned of an honest heart, or good ground, namely, that it keeps the word. It suffers not itself to be dissipated in pleasures, distracted with cares, or engrossed by any sensual affection; but, attentive to the truth received, retains it as a sacred deposit, cultivates it (as was said) with assiduous meditation, and puts forth all its force to co-operate with it through grace in the production of holiness and virtue. Those who have their hearts thus disposed, are Christ’s favourite auditors, and he has pronounced upon them a memorable benediction. See Luk 11:28.
The third and most essential quality of an honest heart, is, that it brings forth fruit with patience. This is the completion of its character, the perfection of its goodness and felicity. If, says our Lord, ye continue in my word,then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free: then through the blood of the covenant you become the children of God, and endeared to Christ by every kind of relation. So he himself assures us, in those ever memorable words wherewith the third chapter of this Evangelist is closed: Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother. Blessed therefore, eternally blessed, are all they that hear the word of God, and keep it, and perseveringly bring forth fruit with patience.
REFLECTIONS.1st, For the convenience of being heard by the vast multitudes who attended him, our Lord again returned to the sea-shore; and, entering into a boat, sat down and taught a great and attentive congregation, preaching to them the doctrines of truth under parables drawn from familiar objects. We have,
1. The parable of the sower, which represents the different effects of the gospel-word upon the hearts of men. Mat 13:3., &c. He demands attention; for all who would understand must give diligence, and well consider what they hear. The parable itself was plain, but even the twelve were dull of apprehension, and understood it not; but when they were retired with the rest of the disciples, they desired of Jesus the explanation of it: to which he graciously condescends, yet as it were wondering withal at their wanting an explanation of what was so plain. Note; (1.) The human understanding is strangely dark in spiritual concerns: the plainest truths of God’s word to the natural man are utterly unintelligible. (2.) The more we are acquainted with our own stupid ignorance in the things of God, till illuminated, the more thankful shall we be for divine teaching.
2. The explication that Christ gives is this: The seed is the word of God: himself, and all his faithful labourers, are the sowers. The hearers are the soil: many of them the word preached does not profit, not being mixed with faith. Some are careless and inattentive; the seed sown does not at all abide upon their hearts; Satan, by some vanity, amusement, or avocation, instantly snatches it away. Others for a moment hear it with joy, their passions are affected, but their hearts are unchanged; therefore, no sooner is the impression worn off, than they are like blasted corn which withers away. Some are so engrossed with the riches and cares of the world, the eager pursuits of its honours, pleasures, or esteem, that these, by degrees, eat out the life of their profession, carnalize their souls, and make them earthly, sensual. Thus, for the perishing trifles of time, they lose all the glories of eternity. But there are those, who, amid the general apostacy, with patient perseverance endure, and bring forth in their measure the gracious fruits of faith and holiness.
2nd, Our Lord proceeds to teach them under other parabolic representations.
1. By the use that we make of a candle when lighted up, Christ informs them what he justly expected of them, even to shine as lights in the world; communicating to others the truths which they in secret learned of him, and keeping back nothing of the whole counsel of God. Whatever gifts of nature or grace we enjoy, they are to be employed for God’s glory and the good of mankind; and not, through love of ease, or false shame, concealed or neglected. It is not enough that we walk in the light ourselves, we must let our light also shine before men.
2. He warns them of the danger of negligence in improving the means and mercies which they enjoyed. They are called upon to hear, and to take heed what they hear; that the word may not be ineffective, nor they be deluded; but by a careful use of their measure of the gift of grace to increase their store, God being ready to communicate more abundant knowledge to such attentive hearers, and to give farther assistances of spiritual light and strength to those who employ aright in the service of Christ and immortal souls the portion which they have received; while he punishes the negligent and inattentive, by withdrawing from them the privileges wherewith he had favoured them.
3. He describes the progress of his Gospel in the world, and of the seed of divine grace in the heart, by the growth of corn, which, though unseen for a while, and covered with earth, shoots up, increases insensibly till the harvest, and then produces the ripe ear. Thus the ministry of Jesus at first was scarcely perceived, but the seed; that he sowed afterwards sprang up, continues through his word and spirit still to grow, and shall shortly fill the face of the whole world with fruit. And so also in many a heart, where the seed of eternal life is sown by any minister of God, it grows without his care, when perhaps he is removed far away, or sleeps in death; it is watered with the dew of heavenly influences; and though the manner of the spirit’s operation in the divine change that is wrought, is mysterious as the manner in which the corn vegetates, yet the effects are visible; the soul is renewed day by day; the seed of grace, in souls which perseveringly cleave to Jesus, from small beginnings, shoots upwards till the time of harvest, when the ripe corn is gathered in, and the faithful saints of God, matured for glory, enter their eternal rest. Lord, quicken the seed sown in our souls day by day!
4. Much to the same purpose as the former, is the parable of the grain of mustard-seed, and represents, (1.) The progress of the Gospel; which, from the smallest beginnings of the ministry of a few poor fishermen, has spread through the earth, and shall in due time reach from pole to pole, when all the kingdoms of the world shall become the kingdoms of the Lord and his Christ. (2.) The work of grace upon the hearts of persevering believers. At first, like a grain of mustard-seed, it is scarcely perceptible; but, increasing with the increase of God, the herb grows into a tree meet to be transplanted among the cedars of glorified saints in the paradise of God.
5. He added many other like parables, that by line upon line, in this familiar manner, he might communicate spiritual truths under material objects; and without a parable spake he not unto them. They who desired to understand, might easily do it; and where difficulties arose, he was always ready, when in private, to explain them to the disciples; while those who superficially heard, neglected and forgot the word preached, were justly left in their native blindness and ignorance.
3rdly, No sooner had Christ finished his discourse, and dismissed the people, than he bids the disciples cross the lake, having work that calls him to the other side. Jesus was never weary of well-doing, neither should we.
1. The disciples, without hesitation, obey; ready to follow their Master wherever he led them; and accordingly they set sail in the same vessel which had been his pulpit, and a number of other boats accompanied them. For though the multitude departed, those whose hearts were affected by what they had heard, chose to cleave to the Lord, and follow him whithersoever he went, by land or by water. Note; (1.) They who continue Christ‘s disciples indeed, will not leave or forsake him, whatever dangers may threaten. (2.) If Christ be with us, we may boldly launch forth; his presence and blessing will be our support and comfort.
2. A dreadful and sudden storm brought them into the most imminent danger; and, covered with waves, and full almost of water, the boat was ready to founder. Note; The church, and every faithful saint in it, have at times been brought into perilous circumstances: nothing has kept either from sinking but this, that Christ was there.
3. He slept securely in the stern on a pillow, tired with the labours of the day the storm, which drove the disciples to almost utter despair, seemed but to rock him faster to repose. Note; When we are in our deepest distresses, Christ sometimes appears to disregard our danger, as if he slept, inattentive to our cries; but he sees, he hears, and will be found to his faithful people a very present help in the time of trouble.
4. The disciples in a fright awake him with their cries; Master, carest thou not that we perish? art thou indifferent about our danger; and wilt thou suffer us to be drowned? Their application to him bespoke their faith; but their address breathed the language of impatience and dishonourable fear.
5. The Lord, whom winds and waves obey, arose; and at his commanding word, Peace, be still, the billows in a moment ceased to roar, the swelling sea subsided, the winds were hushed, not a breath of air dimpled the ocean, not a whisper broke the solemn silence. When the unruly passions are like the troubled sea which cannot rest, the voice of Jesus, heard by faith, subdues their violence, and calms their rage.Under deep afflictions and temptations, when we are ready to abandon ourselves to despair, he silences our fears, and stills our griefs; speaking that inward peace to the conscience, which in the midst of sorrows can make us rejoice with joy unspeakable and full of glory.
6. He rebukes their unbelieving fears. Why are ye so fearful? so unneccessarily, so inordinately fearful? How is it that ye have no faith? not in exercise at least; though they had faith in him in general, in this particular their fears prevailed. How often do too many of us under our trials deserve the same rebuke?
7. The miracle filled the mariners with most reverential fear of the majesty in which Jesus now appeared; and with amazement they observed to each other, that he must be surely more than man whom stormy winds and raging waves so instantaneously obey.
Fuente: Commentary on the Holy Bible by Thomas Coke
39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
Ver. 39. Peace, be still ] That is, have done quickly: so much the ingemination imports, Gen 41:32 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
39. , . ] These remarkable words are given only here. On the variations in the accounts, see on Mat 8:25 .
Fuente: Henry Alford’s Greek Testament
Mar 4:39 . Observe the poetic parallelism in this verse: wind and sea separately addressed, and the corresponding effects separately specified: lulled wind, calmed sea. The evangelist realises the dramatic character of the situation. , , silence! hush! laconic, majestic, probably the very words. , ceased, as if tired blowing, from ( vide at Mat 14:32 ).
Fuente: The Expositors Greek Testament by Robertson
Mark
THE STORM STILLED
Mar 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.
II. The next point is the terrified disciples.
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.
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.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
rebuked the wind first, and then the disciples, because the danger was greater. In the earlier storm, He rebuked the disciples first, and the storm after, for the opposite reason.
was = became,
Fuente: Companion Bible Notes, Appendices and Graphics
39. , .] These remarkable words are given only here. On the variations in the accounts, see on Mat 8:25.
Fuente: The Greek Testament
Mar 4:39. , be silent) cease from roaring.-, be still) cease from violence [i.e., the refers to the noise; , to the furious violence of the waves].-, a calm) of the sea; which, under other circumstances, would have continued in a troubled state even after the wind had lulled.
Fuente: Gnomon of the New Testament
he arose: Exo 14:16, Exo 14:22, Exo 14:28, Exo 14:29, Job 38:11, Psa 29:10, Psa 93:3, Psa 93:4, Psa 104:7-9, Psa 107:29, Psa 148:8, Pro 8:29, Jer 5:22
rebuked: Mar 9:25, Nah 1:4, Luk 4:39
the wind: Psa 89:9, Lam 3:31
Reciprocal: 1Ki 18:27 – must be awaked Isa 17:13 – rebuke Isa 50:2 – at my Hab 3:8 – the Lord Mat 8:3 – I will Mat 8:9 – Go Mat 8:25 – and awoke Mat 8:26 – and rebuked Mar 1:41 – I Mar 6:51 – and the Luk 8:24 – and rebuked
Fuente: The Treasury of Scripture Knowledge
THE SECRET OF A QUIET MIND
And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
Mar 4:39
No words can exaggerate the value and importance of a calm mind. It is the basis of almost everything which is good. Well-ordered reflections, meditation, influence, wise speech, right action, a safe youth, a life to purpose, a peaceful end, a holy, happy deathall embosom themselves in a calm mind.
I. How is a calm mind to be attained?Is there a stilling influence anywhere which can hush the risings, and the changings, and the swellings of my soul? I believe, and am sure, that the one answer to the question is Christ. He, and nothing else but He, can really and effectually say, Peace, be still.
II. Consider Jesus as the stiller of the heart.He was most eminently a still character. The greatest force of energy and the largest activity of mind and body are not only compatible with stillness, but they go to make it. The persons of the largest power and the most telling action are generally the quietest. They may owe it to discipline and drilland perhaps Christ Himself didbut they show themselves reined in and well-ordered. But we cannot think of Christ, the Man who should not strive or cry, so unruffled in scenes the most exasperating; so mildly answering the most angry words, without the deepest impression of the steady balance of that adjusted mind. And to Whom, therefore, in a beautiful exercise of retributive justice, it belongs to create the stillnesses of the human heart.
III. The want of religious peace lies at the root of all that is trouble to the mind. A man at peace with God will necessarily be at peace with his own conscience. And if a man is at once at peace with himself, he will never have his feelings greatly moved and aggravated by any external things whatsoever. For if all is right with God, what does it much matter about all the rest?
IV. A mans relation to the world.The believers relation to Gods mind is peace and love; and, therefore, it will be peace and love to his fellow-creatures. And it is a very subduing and humble thing to feel pardon and love. There is nothing in the world so humbling as to be loved. And what are all tossings of the mind?pride; and what is quietness?humility.
V. It is the office and prerogative of Christ to give quietness.And if He gives this, who then can make trouble! You may have a desperate conflict with some passion, but there is a greater with you than all that is against yougreater than that poor, weak heart of yours.
Fuente: Church Pulpit Commentary
9
Jesus was more severe in his language to the storm and sea than he was to the disciples. He rebuked both storm and waves and commanded them to be still. Both of them were dumb objects and could not render intelligent obedience, hence their response proved the authority of the Master to rule as his wisdom directed.
Fuente: Combined Bible Commentary
Mar 4:39. Peace, be still. Mark alone preserves these words.
Fuente: A Popular Commentary on the New Testament
Mark is the only evangelist who recorded the words Jesus spoke. Jesus addressed His creation as His child, and it responded accordingly. The wind ceased and the waves calmed down.
"In the calming of the storm (Mar 4:35-41) his ’rebuke’ of the wind and ’muzzling’ of the waves are phrased in the language of exorcism, recalling the power of God over chaos at creation. Both episodes are effected solely by the word." [Note: Edwards, p. 223.]
"In Mark’s story the sea is a place of chaos and destruction as well as of instruction and fellowship." [Note: Ellenburg, p. 175.]
Jesus expressed disappointment that the disciples had not demonstrated more mature faith (cf. Mar 7:18; Mar 8:17-18; Mar 8:21; Mar 8:32-33; Mar 9:19). "Timid" (NASB, Gr. deiloi) means fearful. "No faith" meant no trust in Him on this occasion. They did not yet realize that Jesus was God who controls nature (cf. Psa 89:8-9; Psa 104:5-9; Psa 106:8-9; Psa 107:23-32).
". . . Jesus anticipates comprehension on the part of the disciples and they exhibit a profound lack thereof. The upshot is that conflict erupts between Jesus and the disciples, and nowhere is this more apparent than in a series of three boat scenes and two feeding miracles, with the miracles interspersed among the boat scenes." [Note: Kingsbury, p. 97.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER 4:39, 5:15, 5:31, 5:41 (Mar 4:39; Mar 5:15; Mar 5:31; Mar 5:41)
FOUR MIRACLES
“And there was a great calm.” Mar 4:39 (R.V.)
“Behold, him that was possessed with devils, sitting, clothed and in his right mind, even him that had the legion.” Mar 5:15 (R.V.)
“Who touched Me?” Mar 5:31 (R.V.)
“Talitha cumi.” Mar 5:41 (R.V.)
THERE are two ways, equally useful, of studying Scripture, as there are of regarding the other book of God, the face of Nature. We may bend over a wild flower, or gaze across a landscape; and it will happen that a naturalist, pursuing a moth, loses sight of a mountain range. It is a well-known proverb, that one may fail to see the wood for the trees, losing in details the general effect. And so the careful student of isolated texts may never perceive the force and cohesion of a connected passage.
The reader of a Gospel narrative thinks, that by pondering it as a whole, he secures himself against any such misfortune. But a narrative dislocated, often loses as much as a detached verse. The actions of our Lord are often exquisitely grouped, as becometh Him Who hath made everything not beautiful only, but especially beautiful in its season. And we should not be content without combining the two ways of reading Scripture, the detailed and the rapid, — lingering at times to apprehend the marvelous force of a solitary verse, and again sweeping over a broad expanse, like a surveyor, who, to map a country, stretches his triangle from mountain peak to peak.
We have reached a point at which St. Mark records a special outshining of miraculous power. Four striking works follow each other without a break, and it must not for a moment be supposed that the narrative is thus constructed, certain intermediate discourses and events being sacrificed for the purpose, without a deliberate and a truthful intention. That intention is to represent the effect, intense and exalting, produced by such a cycle of wonders on the minds of His disciples. They saw them come close upon each other: we should lose the impression as we read, if other incidents were allowed to interpose themselves. It is one more example of St. Mark’s desire to throw light, above all things, upon the energy and power of the sacred life.
We have to observe therefore the bearing of these four miracles on each other, and upon what precedes, before studying them one by one.
It was a time of trial. The Pharisees had decided that He had a devil. His relatives had said He was beside Himself. His manner of teaching had changed, because the people should see without perceiving, and hear without understanding. They who understood His parables heard much of seed that failed, of success a great way off, of a kingdom which would indeed be great at last, but for the present weak and small. And it is certain that there must have been heavy hearts among those who left, with Him, the populous side of the lake, to cross over into remote and semi-pagan retirement. To encourage them, and as if in protest against His rejection by the authorities, Jesus enters upon this great cycle of miracles.
They find themselves, as the Church has often since been placed, and as every human soul has had to feel itself, far from shore, and tempest-beaten. The rage of human foes is not so deaf, so implacable, as that of wind and wave. It is the stress of adverse circumstances in the direst form. But Jesus proves Himself to be Master of the forces of nature which would overwhelm them.
Nay, they learn that His seeming indifference is no proof that they are neglected, by the rebuke He speaks to their over-importunate appeals, Why are ye so fearful? have ye not yet faith? And they, who might have been shaken by the infidelity of other men, fear exceedingly as they behold the obedience of the wind and the sea, and ask, Who then is this?
But in their mission as His disciples, a worse danger than the enmity of man or convulsions of nature awaits them. On landing, they are at once confronted by one whom an evil spirit has made exceeding fierce, so that no man could pass by that way. It is their way nevertheless, and they must tread it. And the demoniac adores, and the evil spirits themselves are abject in supplication, and at the word of Jesus are expelled. Even the inhabitants, who will not receive Him, are awe-struck and deprecatory, and if at their bidding Jesus turns away again, His followers may judge whether the habitual meekness of such a one is due to feebleness or to a noble self-command.
Landing once more, they are soon accosted by a ruler of the synagogue, whom sorrow has purified from the prejudices of his class. And Jesus is about to heal the daughter of Jairus, when another form of need is brought to light. A slow and secret decline, wasting the vital powers, a silent woe, speechless, stealthily approaching the Healer–over this grief also He is Lord. And it is seen that neither the visible actions of Jesus nor the audible praises of His petitioners can measure the power that goes out of Him, the physical benefits which encompass the Teacher as a halo envelopes flame.
Circumstances, and the fiends of the pit, and the woes that waste the lives of men, over these He has been seen to triumph. But behind all that we strive with here, there lurks the last enemy, and he also shall be subdued. And now first an example is recorded of what we know to have already taken place, the conquest of death by his predicted Spoiler. Youth and gentle maidenhood, high hope and prosperous circumstances have been wasted, but the call of Jesus is heard by the ear that was stopped with dust, and the spirit obeys Him in the far off realm of the departed, and they who have just seen such other marvels, are nevertheless amazed with a great amazement.
No cycle of miracles could be more rounded, symmetrical and exhaustive; none could better vindicate to His disciples his impugned authority, or brace their endangered faith, or fit them for what almost immediately followed, their own commission, and the first journey upon which they too cast out many devils, and anointed with oil many that were sick, and healed them.