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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 4:35–41. His three-level outline is real structure in the source text, so it is rendered as structure.
This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before (Mat 8:23, etc.); but it is here more fully related. Observe,
1.It was the same day that he had preached out of a ship, when the even was come, Mar 4:35. When he had been labouring in the word and doctrine all day, instead of reposing himself, he exposeth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of.
2.He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.
3.They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.
4.They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.
5.The storm was so great, that the ship was full of water (Mar 4:37), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked.
6.There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.
7.Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it,
When winds and waves assault my keel,
He doth preserve it, he doth steer,
Ev'n when the boat seems most to reel.
Storms are the triumph of his art;
Though he may close his eyes, yet not his heart.
He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa 45:15. But as, when he tarries, he doth not tarry (Hab 2:3), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber (Psa 121:3, Psa 121:4); he slept, but his heart was awake, as the spouse, Sol 5:2.
8.His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Caesar encouraged the master of the ship, that had him on board, with this, Caesarem vehis, et fortunam Caesaris - Thou hast Caesar on board, and Caesar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased (Sol 2:7); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him (Ch2 20:12); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Mat 18:14.
9.The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, Mar 4:39. He says, Peace, be still - Siōpa,̇pephimōso - be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Psa 65:7, and Psa 93:3, Psa 93:4. The noise is threatening and terrifying; let us hear no more of it. This is,
(1.)A word of command to us; when our wicked hearts are like the troubled sea which cannot rest (Isa 57:20); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still.
(2.)A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer 31:35. By this therefore Christ proves himself to be God. He that made the seas, can make them quiet.
10.The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. "How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.
Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon 1:16. This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time of quiet.
After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.
Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only, for He never sleepeth who keepeth Israel; for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when He restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.
The ship carried his humanity, but the power of his Godhead carried the ship and all that was in it. In order that he might show that even his humanity did not require the ship, instead of the planks which a shipwright puts together and fastens, he, like the architect of creation, made the waters firm and joined them together solidly under his feet. So just as the Lord strengthened the hands of Simeon the priest, that his arms might bear up in the temple the strength that was bearing up all, so did he strengthen the feet of Simon the apostle, that they might bear themselves up on the water. So that name which bore the first-begotten in the temple was afterwards borne up by the first-begotten in the sea.
(Hom. in Matt. 28) The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
(Hom. in Matt. 28) showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say unto him, Master, carest thou not that we perish?
When you have to listen to abuse, that means you are being buffeted by the wind. When your anger is roused, you are being tossed by the waves. So when the winds blow and the waves mount high, the boat is in danger, your heart is imperiled, your heart is taking a battering. On hearing yourself insulted, you long to retaliate; but the joy of revenge brings with it another kind of misfortune—shipwreck. Why is this? Because Christ is asleep in you. What do I mean? I mean you have forgotten his presence. Rouse him, then; remember him, let him keep watch within you, pay heed to him.… A temptation arises: it is the wind. It disturbs you: it is the surging of the sea. This is the moment to awaken Christ and let him remind you of those words: “Who can this be? Even the winds and the sea obey him.”
For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c,
(ubi sup.) Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those, who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation; or who, after the storms of temptation, are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep, because the time of our Lord's Passion came on His faithful ones, when they were meditating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefitted by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.
But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.
He rebuked His disciples, for not having faith; for it goes on, And he said unto them, Why are ye so fearful? How is it that ye have not faith? For if they had had faith, they would have believed that even when sleeping, He could preserve them safe. There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep, they thought Him a man.
(non occ.) For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts sooth the murmurs of his people, so Christ, the King of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.
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Summary
Mark 4:41 encapsulates the disciples' profound and transformative reaction to Jesus' miraculous calming of a violent storm on the Sea of Galilee. Their initial terror of the natural elements shifts dramatically to an overwhelming awe and reverential fear concerning the true identity and unparalleled authority of the man who, with a mere command, brought the tempestuous wind and sea to immediate submission. This pivotal moment forces them to confront the divine power inherent in Jesus, prompting a bewildered inquiry into the very nature of His being.
Context
Literary Context
This verse serves as the climactic conclusion to the narrative of Jesus calming the storm, which begins in Mark 4:35. Immediately preceding this, Jesus had been teaching parables to the crowds, emphasizing the nature of the Kingdom of God. The transition from teaching to a dramatic display of power over creation is significant, demonstrating that Jesus' authority extends beyond words to the very fabric of the cosmos. The disciples' desperate plea in Mark 4:38 ("Teacher, do you not care that we are perishing?") highlights their human fear and lack of understanding, setting the stage for Jesus' powerful rebuke of the wind and sea in Mark 4:39, which immediately brings about a great calm. Verse 41, then, is the disciples' stunned response to this undeniable demonstration of divine power, shifting the focus from their physical peril to the spiritual revelation of Jesus' identity.
Historical & Cultural Context
The Sea of Galilee, a freshwater lake approximately 13 miles long and 8 miles wide, is notorious for sudden, violent storms. Nestled between hills, cold air currents can funnel down the ravines, colliding with the warmer air over the lake, creating rapid and intense squalls. For the disciples, many of whom were seasoned fishermen, such a storm was a familiar, yet terrifying, occupational hazard. Their experience would have taught them the futility of human effort against such forces. In the ancient world, control over the sea and wind was exclusively attributed to God (e.g., Psalm 89:9 or Psalm 107:29). Therefore, Jesus' effortless command over these elements would have profoundly challenged their understanding of human and divine authority, placing Him squarely in the realm of the divine in their worldview.
Key Themes
The episode culminating in Mark 4:41 powerfully underscores several core themes within the Gospel of Mark. Foremost is The Divine Authority of Jesus, showcasing His inherent dominion not only over disease and demons, as seen in earlier chapters, but also over creation itself. Unlike Old Testament prophets who acted as instruments of God's power, Jesus commands nature directly, revealing a unique, intrinsic authority that belongs to God alone. This miracle also highlights The Unveiling of Christ's Identity, pushing the disciples beyond their initial perception of Him as merely a great teacher or prophet. Their question, "What manner of man is this," signifies a dawning, albeit incomplete, realization of His supernatural nature, a theme that progressively develops throughout the Gospel, culminating in Peter's confession in Mark 8:29. Finally, the passage explores the nature of Faith and Fear, demonstrating a transition from a worldly fear of perishing to a profound, reverential fear (awe) in the presence of divine power, inviting reflection on the proper response to God's manifest presence.
Exposition and Analysis
Key Word Analysis
Meaning "to frighten, i.e. (passively) to be alarmed; by analogy, to be in awe of, i.e. revere." This word indicates a deep emotional response, moving beyond mere terror to a profound sense of awe and reverence. The disciples' fear of the storm transforms into a holy dread in the presence of Jesus' power, recognizing something truly divine.
A particle denoting an inference or conclusion, often used to express wonder or astonishment, as in "what manner (of man)." This isn't a simple question seeking information but an exclamation born of profound bewilderment and a dawning realization that Jesus defies all known categories of human identity. It reflects their struggle to comprehend His unique authority.
Meaning "to hear under (as a subordinate), i.e. to listen attentively; by implication, to heed or conform to a command or authority." This word is crucial as it implies a direct, willing submission of the wind and sea to Jesus' command, underscoring His absolute, sovereign authority over creation. It's not a mere cessation of the storm but an active response to His voice.
Verse Breakdown
"And they feared exceedingly,"
This clause describes the disciples' intense emotional state. The Greek construction "feared a great fear" (ἐφοβήθησαν φόβον μέγαν) emphasizes the magnitude and depth of their fear, which is now directed not at the storm, but at Jesus Himself. It signifies a profound, overwhelming awe in the presence of divine power, a response akin to Old Testament encounters with the manifest glory of God.
"and said one to another,"
This indicates a shared, collective response and a desperate attempt to process the incomprehensible event. Their turning to each other suggests a need for communal understanding and validation of what they had just witnessed, as no single individual could fully grasp its implications alone. It highlights their bewilderment and the profound impact of the miracle.
"What manner of man is this,"
This rhetorical question expresses their utter astonishment and inability to categorize Jesus within their existing frameworks. The term "manner of man" (τίς ἄρα οὗτός ἐστιν) conveys a sense of profound inquiry into His identity, acknowledging that He is no ordinary human. It's a question born of wonder and a dawning, unsettling realization that Jesus possesses power beyond human comprehension.
"that even the wind and the sea obey him?"
This final clause articulates the specific source of their astonishment: Jesus' unique authority over the natural world. The "even" (καί) emphasizes the extraordinary nature of this obedience, as these are forces traditionally seen as uncontrollable by humans and subject only to God. The fact that they "obey" Him implies a conscious submission to His command, reinforcing His divine sovereignty.
Literary Devices
Mark 4:41 is rich in literary devices that amplify its theological impact. The phrase "feared exceedingly" (literally "feared a great fear" in Greek) employs Hyperbole and Cognate Accusative to emphasize the profound intensity of the disciples' emotional response. This is not just ordinary fear, but an overwhelming, almost sacred dread. The central question, "What manner of man is this, that even the wind and the sea obey him?" is a powerful Rhetorical Question. It is not posed to elicit an answer from another disciple, but rather to express the disciples' collective astonishment, bewilderment, and the dawning realization of Jesus' unique, divine identity. The question serves to highlight the extraordinary nature of Jesus' power and to invite the reader to ponder the same profound mystery. Furthermore, the concept of the wind and sea "obeying" Jesus can be seen as a subtle form of Personification, attributing a capacity for conscious response to inanimate elements, thereby underscoring the absolute and personal nature of Jesus' command over creation.
Theological and Thematic Connections
Mark 4:41 stands as a pivotal moment in the Gospel narrative, profoundly impacting the disciples' understanding of Jesus' identity and authority. It unequivocally demonstrates Jesus' divine sovereignty over creation, placing Him in a category reserved solely for God in the Old Testament. This event challenges the disciples, and by extension, all readers, to move beyond a superficial understanding of Jesus as merely a teacher or prophet, to grasp His inherent, divine power. The shift from fear of the storm to a reverential fear of Jesus is a theological turning point, signifying a proper, worshipful response to the manifestation of God's glory. This episode foreshadows Jesus' ultimate authority over all things, including sin, death, and the forces of evil.
Reflection and Application
Mark 4:41 serves as a profound mirror, inviting us to examine our own understanding and response to Jesus. Do we truly grasp the magnitude of His authority, or do we, like the disciples, sometimes limit Him to our human categories? When the "storms" of life rage—whether they be personal crises, global uncertainties, or spiritual battles—do we panic and question His care, or do we remember that the One who commands the wind and the sea is sovereign over every circumstance? This verse calls us to cultivate a deeper, reverential awe of Jesus, recognizing that His power is not merely historical but eternally present and active. It encourages us to shift our focus from the overwhelming nature of our problems to the overwhelming power of our Savior, fostering a trust that can calm our inner anxieties even when external circumstances remain turbulent. Our fear of circumstances should transform into a worshipful fear of the One who holds all things in His hands.
Questions for Reflection
FAQ
What is the significance of the disciples' fear changing from the storm to Jesus?
The shift in the disciples' fear from the natural phenomenon (the storm) to Jesus Himself is profoundly significant. Initially, their fear was a natural human response to mortal danger. However, once Jesus effortlessly commanded the wind and sea, their fear transformed into a deeper, reverential awe (Greek: phobos), akin to the "fear of the Lord" described in the Old Testament (e.g., Exodus 14:31). This new fear was not terror, but a recognition of overwhelming divine power and holiness. It signified a dawning realization that Jesus was not merely a prophet or a wise teacher, but someone possessing inherent authority over creation—an attribute reserved for God alone. This transformation marked a critical step in their understanding of Jesus' true, divine identity.
Christ-Centered Fulfillment
Mark 4:41, though a narrative of Jesus' earthly ministry, profoundly points to His ultimate Christ-centered fulfillment. The power Jesus demonstrates over the wind and sea is not merely a miraculous feat but a tangible manifestation of His pre-existent, divine nature as the Creator and Sustainer of all things. As Colossians 1:16 declares, "For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him." The very elements that "obey" Him in Mark 4:41 are those He spoke into existence. This event foreshadows His ultimate victory over all chaotic forces, including sin and death, which are the greatest storms humanity faces. Just as He calmed the physical storm, He offers true peace to those caught in the spiritual storms of life, a peace that surpasses understanding, as promised in John 14:27. His authority over creation confirms His identity as the Son of God, the Messiah, who has been given "all authority in heaven and on earth" (Matthew 28:18). Ultimately, Mark 4:41 reveals the Lordship of Christ, who is not only able to calm the literal seas but also to bring order and salvation to the chaotic human heart, leading us to confess, like the disciples, that He is truly unique and worthy of all worship and obedience, for "at the name of Jesus every knee should bow" (Philippians 2:10).