Mark Study 22
The Master of the Storm
Mark Study #22 by Michael Spencer
Step into the study, pour yourself a cup of coffee, get comfortable and let's enjoy the Gospel of Mark.
Our scripture this week is Mark 4:35-41 That day when evening came, he said to his disciples, "Let us go over to the other side." Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, "Teacher, don't you care if we drown?" He got up, rebuked the wind and said to the waves, "Quiet! Be still!" Then the wind died down and it was completely calm. He said to his disciples, "Why are you so afraid? Do you still have no faith?" They were terrified and asked each other, "Who is this? Even the wind and the waves obey him!" (NIV)
The same passage from Green's Literal Greek translation reads 35 ¶ And evening having come, He said to them on that day, Let us pass over to the other side. And dismissing the crowd they took Him along in the boat as He was. And other small boats also were with Him. And a great windstorm occurred, and the waves beat into the boat so that it was filled already. And He was on the stern, sleeping on the headrest. And they awakened Him, and said to Him, Teacher, does it not matter to You that we are perishing? And being awakened, He rebuked the wind, and said to the sea, Silence! Be still! And the wind ceased, and there was a great calm. And He said to them, Why are you so fearful? How do you not have faith? And they feared a great fear and said to one another, Who then is this, that even the wind and the sea obey Him?
One of the things I have learned as I've spent more time with the Gospels is the depth in those passages we consider the most transparent. Someone said of the Gospel of John that it was shallow enough for a child to wade and deep enough for an elephant to swim. This is what I mean; a kind of "depth" that goes far deeper than the surface story or events. The story of the calming of the storm on the sea of Galilee certainly fits this observation. It's simplicity makes it a memorable story in the mind of a child; its depth reveals itself over and over to those who travel across the lake with Jesus as adults, and hear the disciples ask the central question of all history- "Who is this man...."
I do not believe that chronology is a major (or even minor) concern of Mark. I always feel that those who want to deny the individual nature of the various stories and sayings in favor of some kind of actual account of what happened in a "day" are reading like twentieth-century westerners rather than allowing the Gospel writer to simply present what Jesus did and said in an appropriate medium. Still, if chronology were a concern, then we would note that the best place to place a new "day" is 4:1 and the events in 4:35-41 take place after Jesus has been teaching his disciples. Strict chronology would say that all the events of chapter 5 happen on the same day, but at this point I think such concerns have become ridiculous. I would counsel all those who want to appreciate the Gospels to place little emphasis on chronology accept when Mark makes it explicit.
We have now clearly moved out of the "parable" section of Mark 4 and back into a "action" narrative. The stories from 4:35-6:6 are "overly" concerned with the identity of Jesus. Mark will show Jesus in situations where his identity cannot be in doubt, not because of what he says, but because of what he does. For this reason, these stories are crucial to a truly Biblical understanding of Jesus and it also is the appropriate time to discuss the current challenge to the Gospel presentation of Jesus.
Attacks upon the portrayal of Jesus in the Gospels are certainly not new. Enemies of orthodoxy within and without have accused the Gospel writers of being everything from being too stupid to know they were writing lies to con artists bent on deceiving the entire world. It is standard criticism to say that the Gospels present a fictionalized Jesus, far removed from any historical events and actually bearing little resemblance to the "real" Jesus. The Gospel portrayal of Jesus supposedly reflects the beliefs of Christians who knew nothing of the real person and were bent on creating a "Christ of faith" who would suit the religious needs of believers yearning for a divine son of God. The modern "Jesus Seminar" has gone beyond even this, announcing that gnostic Gospels and rejected texts bear more resemblance to the true Jesus that the canonical Gospels. Voting on each story and saying with the media in tow, this collection of grandstanding scholars purports to have recovered the cynic, sage, guru and magician that the canonical Gospels turned into the Jesus of Christianity. The average student taking a course on the New Testament or the origins of Christianity will be comfortably assured that modern scholarly criticism is freeing us from the distorting of the Gospels and returning us to a Jesus who looks and sounds (predictably) somewhat more like a New Age mystic than anyone resembling a modern Christian. The problem with such attacks, apart from their poor scholarship, is their predictable presuppositions that the Gospel writers can't be trusted.
Yet quite the opposite seems to be the case. Scholars such as John Meier (A Marginal Jew) have joined enthusiastically in the "Third Quest" for Jesus and found the Gospels to be remarkably stable historical sources, despite the proclaimed bias of the writers and the advocacy purposed in the writings. Fringe scholarship will come and go, but the Gospel portrait of Jesus continues to be more and more trustworthy: Jesus proclaims the imminent Kingdom message the Gospels report, works miracles, casts out demons, heals the sick, teaches in parables, is condemned and executed in Jerusalem and appears alive to his disciples. And in the center of this steady stream of affirmation of the Gospel's picture of Jesus is the increasing and undeniable truth that Jesus is always presented as the "God-man." The very writing of the Gospels is motivated by the conviction that there is no other way to explain Jesus' deeds, words and resurrection without his unique God-ness. It predates the Gospels, permeates the New Testament and is not a "development" but the original impulse of Christianity. The Jesus Seminar's attempt to create early Gospels that present a radically different Jesus will always fail against the massive and undeniable evidence that Mark and the other Gospel writers intensely believed the central core of Christianity and did not invent, but passed along, the identity of Jesus as the Son of God.
Our scripture this week hits the nail on the head. It proclaims that the disciple's experience with Jesus included events that convinced them that Jesus was the creator God. And their response was utter fear and trembling. This story is a major peak in the Gospel's continual unveiling of Mark 1:1 and a strong part of the answer to the question "Who is this man?" This is a miracle of a different sort, not a healing or a production of food, but a miracle totally unlike any other miracle of any other "holy man." The disciples were stunned by its majesty and power and the reader is meant to be brought along to a moment when the extraordinary broke through into the ordinary and God was truly with us.
This story has some echoes of other Biblical material. Most certainly there are echoes of Jonah, but here Jesus is quite different from the reluctant prophet. Rather than being tossed overboard to satisfy the God causing the storm, Jesus gives evidence that he is the God who calms storms! And the trembling crew of disciples makes an interesting comparison to Jonah's fellow sailors. But the more interesting echo is the relationship of this story to the Old Testament's view of water and storms. Notice for example, Psalm 107:23-30 Others went out on the sea in ships; they were merchants on the mighty waters. They saw the works of the LORD, his wonderful deeds in the deep. For he spoke and stirred up a tempest that lifted high the waves. They mounted up to the heavens and went down to the depths; in their peril their courage melted away. They reeled and staggered like drunken men; they were at their wits' end. Then they cried out to the LORD in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed. They were glad when it grew calm, and he guided them to their desired haven. Or consider this celebration of the Exodus in Psalm 77:16-20 The waters saw you, O God, the waters saw you and writhed; the very depths were convulsed; The clouds poured down water, the skies resounded with thunder; your arrows flashed back and forth. Your thunder was heard in the whirlwind, your lightning lit up the world; the earth trembled and quaked. Your path led through the sea, your way through the mighty waters, though your footprints were not seen. You led your people like a flock by the hand of Moses and Aaron. These passages are just two examples of how waters and storms often are used to represent God's power as Creator, exercised to the benefit of his people. In fact, the waters of chaos are the primordial enemy of God in creation (Genesis 1:1-2) and God's power in placing the waters where he chooses at his command is one of the ways the Bible sees creation (and the sustaining of creation) as an ongoing victory of God over chaos.
The Sea of Galilee is no ocean, but the fisherman were not used to crossing the entire lake in their fishing boats, preferring to stay near the shore. The sea itself was a seen by ancient peoples as being spiritually chaotic and dangerous. The waters were associated with primordial monsters and ancient evil. The destination of Jesus and his disciples will also reinforce this prejudice. Storms- or squalls- were also common, and of course avoided- by prudent fisherman. In short, the request of Jesus to cross the lake was unusual and the approach of dangerous weather made the entire scene one dominated by fear. Keep this in mind as we see the disciples reaction to the revelation of Jesus' identity.
Jesus is sleeping in the only place a passenger could really travel. The tranquility of Jesus- asleep amidst the storm- reminds me of the disciples sleeping in Mark 14:37- a time when Jesus was in real danger. No doubt, Jesus' sleeping is an example of the contentment or peace brought about in the life of the truly righteous person. (Psalms 4:8; cf, 2 Kings 6:16-17, 32; Proverbs 19:23) The words of the disciples show how this story is more than just a report, but a recitation of real human questions and strong Biblical answers. "Doesn't God care about what is happening to me?" is an existential reality for all of us. Without re-preaching a sermon I am sure all of us have heard many times, we must say that the sight of disciples rebuking Jesus for his lack of concern is a powerful picture of what depravity has brought us to. Very few of us cannot hear the echoes of our own thoughts in those accusing words.
Jesus' words of rebuke are exactly the words used in Mark 1:25. This is no accident. The power of Jesus to rebuke the forces of evil and chaos are also the source of peace for his disciples. The wind immediately obeyed. In the pre-scientific, Jewish worldview, winds were controlled by angelic caretakers, but here is one who the winds and the waves must obey. There is no incantation or manipulation, just the word of one the wind is obligated to obey by virtue of his authority.
The end of the story brings about even stranger statements. Jesus is genuinely put out with his disciples. "Why are you so afraid? Do you still have no faith?" Jesus sounds irritated! This will not be the only time we hear this tone in Mark. It occurs from time to time, reflecting not only the humanity of Jesus but what real faith is all about. To know who Jesus is brings peace. Fear reflects a lack of faith. Jesus' disciples will struggle with this to the very end of the Gospel. It is as if Mark were telling his readers that their fears of persecution and suffering could only be calmed by faith and it is to faith that they must cling in this time of fiery trial. It is sobering to realize that while God knows our human frailties, he also knows that the truth of the Gospel-a truth that can calm storms- should also calm our troubled hearts. It is no wonder we hear the Father in Mark 9:24 confessing both faith and unbelief.
The disciples ask the question that is the answer. "Who is this that even the wind and waves obey him?" The answer to such a question- the Biblical answer- is that this is not a man, but the Creator. This is the God-man, the son of God. In this event, an event that appeared spontaneous and unplanned, the disciples experience the undeniable truth that the Kingdom has not come alone, but the King has come as well. The power of the Kingdom of God- the power of Creation and the Power of victory over evil- is present in Jesus. The scene of frightened disciples standing in the midst of undeniable evidence that God has come will be repeated in 16:8, the climax of Mark's story.
The modern critics will have their way with this story. They will call it a nature miracle invented to give Jesus divine qualities that he never claimed. But the honest reader and student will see the simpler, more obvious truth. At the core of the Gospel of Mark is a clear remembrance that Jesus stood in a boat and calmed a storm with a word. And his disciples knew- in the midst of utter fear- that God was here and faith was the only response.
Questions
What does Michael mean by the "depth" of some stories in the Bible? Do you have an example?
Michael doesn't feel chronology is a major concern of the Gospel writers and that too much concern in chronology spoils the writers intention. Keeping this in mind, where does John place the cleansing of the temple? Does this different placement mean the event happened twice, or that John is wrong or something else?
Look ahead in Mark 5. How is the identity of Jesus a concern in these stories? Why is Mark so concerned to tell us who Jesus is?
What is the modern skeptical view of the reliability of the Gospels? What do such scholars as the Jesus Seminar believe about their own methods? Why does Michael believe we can have confidence in the picture of Jesus presented by Mark and the other Gospels?
How would you answer someone who said the idea that Jesus was the Son of God "evolved" over the first three centuries of Christianity?
Why do modern versions of what Jesus was really like turn out as they do?
Look back at the book of Jonah. What similarities (and differences) do you see between our passage and Jonah's experience on the ship to Tarshish?
How do the two passages from Psalms relate to our passage?
What would the disciples- as experienced fisherman- have been thinking as they saw the storm approaching while they were in the middle of the lake during the night?
What do the disciples words to Jesus reveal about each one of us? What does Jesus' sleeping reveal about him?
What is the significance of the similarity of 1:25 and 4:39?
Why does Mark show Jesus speaking so sharply do the disciples? What questions does this bring to your mind?
Using this passage, what is faith?
"Who is this that the winds and the waves obey him?"
What does it do to Christianity if we deny the truth of this story?
What are some differences situations in your life that this story speaks to?
RECOMMENDED RESOURCE: God at War by Gregory Boyd/ IVP. One of the most challenging books I've read in a while. A great Biblical study of Spiritual conflict, particularly in the Old Testament. A bold new approach to the problem of evil. A challenge to my reformed convictions about God's sovereignty. (I survived!) Highly recommended.