CHAPTER 4:35-41; 6:47-52

THE TWO STORMS (JESUS WALKING ON THE WATER)

“And on that day, when even was come, He saith unto them, Let us go over unto the other side. And leaving the multitude, they take Him with them, even as He was, in the boat. And other boats were with Him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. And He Himself was in the stern, asleep on the cushion: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye fearful? have ye not yet faith? And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him? MARK 4:35–41 (R.V.)

“And when even was come, the boat was in the midst of the sea, and He alone on the land. And seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night He cometh unto them, walking on the sea, and He would have passed by them: but they, when they saw Him walking on the sea, supposed that it was an apparition, and cried out: for they all saw Him, and were troubled. But He straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid. And He went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves. For they understood not concerning the loaves, but their hearts were hardened.” MARK 6:47–52 (R.V.)

FEW readers are insensible to the wonderful power with which the Gospels tell the story of the two storms upon the lake. The narratives are favorites in every Sunday school; they form the basis of countless hymns and poems; and we always recur to them with fresh delight.

In the first account we see as in a picture the weariness of the great Teacher, when, the long day being over and the multitude dismissed, He retreats across the sea without preparation, and “as He was,” and sinks to sleep on the one cushion in the stern, undisturbed by the raging tempest or by the waves which beat into the boat. We observe the reluctance of the disciples to arouse Him until the peril is extreme, and the boat is “now” filling. St. Mark, the associate of St. Peter, the presumptuous and characteristic cry which expresses terror, and perhaps dread lest His tranquil slumbers may indicate a separation between His cause and theirs, who perish while He is unconcerned. We admire equally the calm and masterful word which quells the tempest, and those which enjoin a faith so lofty as to endure the last extremities of peril without dismay, without agitation in its prayers. We observe the strange incident, that no sooner does the storm cease than the waters, commonly seething for many hours afterwards, grow calm. And the picture is completed by the mention of their new dread (fear of the supernatural Man replacing their terror amid the convulsions of nature), and of their awestruck questioning among themselves.

In the second narrative we see the ship far out in the lake, but watched by One, Who is alone upon the land. Through the gloom He sees them “tormented” by fruitless rowing; but though this is the reason why He comes, He is about to pass them by. The watch of the night is remembered; it is the fourth. The cry of their alarm is universal, for they all saw Him and were troubled. We are told of the promptitude with which He thereupon relieved their fears; we see Him climb up into the boat, and the sudden ceasing of the storm, and their amazement. Nor is that after-thought omitted in which they blamed themselves for their astonishment. If their hearts had not been hardened, the miracle of the loaves would have taught them that Jesus was the master of the physical world.

Now all this picturesque detail belongs to a single Gospel. And it is exactly what a believer would expect. How much soever the healing of disease might interest St. Luke the physician, who relates all such events so vividly, it would have impressed the patient himself yet more, and an account of it by him, if we had it, would be full of graphic touches. Now these two miracles were wrought for the rescue of the apostles themselves. The Twelve took the place held in others by the lame, the halt and the blind: the suspense, the appeal, and the joy of deliverance were all their own. It is therefore no wonder that we find their accounts of these especial miracles so picturesque. But this is a solid evidence of the truth of the narratives; for while the remembrance of such events should thrill with agitated life, there is no reason why a legend of the kind should be especially clear and vivid. The same argument might easily be carried farther. When the disciples began to reproach themselves for their unbelieving astonishment, they were naturally conscious of having failed to learn the lesson which had been taught them just before. Later students and moralists would have observed that another miracle, a little earlier, was a still closer precedent, but they naturally blamed themselves most for being blind to what was immediately before their eyes. Now when Jesus walked upon the waters and the disciples were amazed, it is not said that they forgot how He had already stilled a tempest, but they considered not the miracle of the loaves, for their heart was hardened. In touches like this we find the influence of a bystander beyond denial.

Every student of Scripture must have observed the special significance of those parables and miracles which recur a second time with certain designed variations. In the miraculous draughts of fishes, Christ Himself avowed an allusion to the catching of men. And the Church has always discerned a spiritual intention in these two storms, in one of which Christ slept, while in the others His disciples toiled alone, and which express, between them, the whole strain exercised upon a devout spirit by adverse circumstances. Dangers never alarmed one who realized both the presence of Jesus and His vigilant care. Temptation centers only because this is veiled. Why do adversities press hard upon me, if indeed I belong to Christ? He must either be indifferent and sleeping, or else absent altogether from my frail and foundering bark. It is thus that we let go our confidence, and incur agonies of mental suffering, and the rebuke of our Master, even though He continues to be the Protector of His unworthy people.

On the voyage of life we may conceive of Jesus as our Companion, for He is with us always, or as watching us from the everlasting hills, whither it was expedient for us that He should go.

Nevertheless, we are storm-tossed and in danger. Although we are His, and not separated from Him by any conscious disobedience, yet the conditions of life are unmitigated, the winds as wild, the waves as merciless, the boat as cruelly “tormented” as ever. And no rescue comes: Jesus is asleep: He cares not that we perish. Then we pray after a fashion so clamorous, and with supplication so like demands, that we too appear to have undertaken to awake the Lord. Then we have to learn from the first of these miracles, and especially from its delay. The disciples were safe, had they only known it, whether Jesus would have interposed of His own accord, or whether they might still have needed to appeal to Him, but in a gentler fashion. We may ask help, provided that we do so in a serene and trustful spirit, anxious for nothing, not seeking to extort a concession, but approaching with boldness the throne of grace, on which our Father sits. It is thus that the peace of God shall rule our hearts and minds, for want of which the apostles were asked, Where is your faith? Comparing the narratives, we learn that Jesus reassured their hearts even before He arose, and then, having first silenced by His calmness the storm within them, He stood up and rebuked the storm around.

St. Augustine gave a false turn to the application, when he said, “If Jesus were not asleep within thee, thou wouldst be calm and at rest. But why is He asleep? Because thy faith is asleep,” etc. (Sermon 63.) The sleep of Jesus was natural and right; and it answers not to our spiritual torpor, but to His apparent indifference and non-intervention in our time of distress. And the true lesson of the miracle is that we should trust Him Whose care fails not when it seems to fail, Who is able to save to the uttermost, and Whom we should approach in the direst peril without panic. It was fitly taught them first when all the powers of the State and the Church were leagued against Him, and He as a blind man saw not and as a dumb man opened not His mouth.

The second storm should have found them braver by the experience of the first; but spiritually as well as bodily they were farther removed from Christ. The people, profoundly moved by the murder of the Baptist, wished to set Jesus on the throne, and the disciples were too ambitious to be allowed to be present while He dismissed the multitudes. They had to be sent away, and it was from the distant hillside that Jesus saw their danger. Surely it is instructive, that neither the shades of night, nor the abstracted fervor of His prayers, prevented Him from seeing it, nor the stormlashed waters from bringing aid. And significant also, that the experience of remoteness, though not sinful, since He had sent them away, was yet the result of their own worldliness. It is when we are out of sympathy with Jesus that we are most likely to be alone in trouble. None was in their boat to save them, and in heart also they had gone out from the presence of their God. Therefore they failed to trust in His guidance Who had sent them into the ship: they had no sense of protection or of supervision; and it was a terrible moment when a form was vaguely seen to glide over the waves. Christ, it would seem would have gone before and led them to the haven where they would be. Or perhaps He “would have passed by them,” as He would afterwards have gone further than Emmaus, to elicit any trustful half-recognition which might call to Him and be rewarded. But they cried out in fear. And so it is continually with God in His world, men are terrified at the presence of the supernatural, because they fail to apprehend the abiding presence of the supernatural Christ. And yet there is one point at least in every life, the final moment, in which all else must recede, and the soul be left alone with the beings of another world. Then, and in every trial, and especially in all trials which press in upon us the consciousness of the spiritual universe, well is it for him who hears the voice of Jesus saying, It is I, be not afraid.

For only through Jesus, only in His person, has that unknown universe ceased to be dreadful and mysterious. Only when He is welcomed does the storm cease to rage around us.

It was the earlier of these miracles which first taught the disciples that not only were human disorders under His control, and gifts and blessings at His disposal, but also the whole range of nature was subject to Him, and the winds and the sea obey Him.

Shall we say that His rebuke addressed to these was a mere figure of speech? Some have inferred that natural convulsions are so directly the work of evil angels that the words of Jesus were really spoken to them. But the plain assertion is that He rebuked the winds and the waves, and these would not become identical with Satan even upon the supposition that he excites them. We ourselves continually personify the course of nature, and even complain of it, wantonly enough, and Scripture does not deny itself the use of ordinary human forms of speech. Yet the very peculiar word employed by Jesus cannot be without significance. It is the same with which He had already confronted the violence of the demoniac in the synagogue, Be muzzled. At the least it expresses stern repression, and thus it reminds us that creation itself is made subject to vanity, the world deranged by sin, so that all around us requires readjustment as truly as all within, and Christ shall at last create a new earth as well as a new heaven.

Some pious people resign themselves much too passively to the mischiefs of the material universe, supposing that troubles which are not of their own making, must needs be a Divine infliction, calling only for submission. But God sends oppositions to be conquered as well as burdens to be borne; and even before the fall the world had to be subdued. And our final mastery over the surrounding universe was expressed, when Jesus our Head rebuked the winds, and stilled the waves when they arose.

As they beheld, a new sense fell upon His disciples of a more awful presence than they had yet discerned. They asked not only what manner of man is this? but, with surmises which went out beyond the limits of human greatness, Who then is this, that even the winds and the sea obey Him?