Faith in self is faith misplaced. iii. The weakness of Jesus, more than anything else, would reveal the truth of God. As will become more obvious as the story unfolds, the basis of the community’s identity would not lie in ethnic identity, religious background or simple friendship or congeniality. Now we’re in a place where we can see what Jesus’ disciples are made of. Copyright © 2016 John McKinnon - Site by Patrick Lim. This identity would always therefore be fragile and vulnerable, since faith was not a once and for all enlightenment but a gradual growth in insight and commitment. Yet Mark would show the journey to be perilous. First Reading. Jesus’ role as teacher is important in this Gospel. The first miracle of this type appears in Matthew 8:23-27; Mark 4:35-41; and Luke 8:22-25.For Jesus, this is a day of both significant teaching, including the seven parables of Matthew 13, and considerable testing. Yet Mark would be insistent that Jesus did on occasion enter their territory and did engage with them. Commentary on Mark 4:35-41 “On that day.” The phrase is so brief the reader could almost ignore it. And leaving the crowd behind, they took him with them in the boat, just as he was. First, if we have faith, then no harm is to come to us. Commentary on Mark 4:35-41. , After all, Jesus was a carpenter. Default. Resume Prayer. Mark 4:35-41 The New Community (1) Defining the Features. The locale would change, as would the mood. Hadn't they covered who he is and what he is doing? 2 Jesus explains … 36 And when they had sent away the … They were familiar with the sea of Galilee. In Mark’s mind it became important to review next the consequences for the community of disciples. Crit. THE CONTEXT. Jesus had spent the entire day teaching by the use of parables. The issue was significant for many Christian communities that came into existence after Jesus’ death. Was Mark reporting as fact stories that could not stand up to the rigorous critique of today’s scientific mindset? The advent of the Kingdom, as well as something of its nature and its potential, had been introduced and briefly pondered. He apparently saw a response of panic as a lack of faith. Commentary on Mark 4:35-41 (Read Mark 4:35-41) Christ was asleep in the storm, to try the faith of his disciples, and to stir them up to pray. The other theme would be the intriguing question about the identity of Jesus: Who then is this? To the Jew generally, the water was a symbol that touched powerfully into their sense of the unfamiliar and the fearful. First Reading. Mark 4:35, ESV: "On that day, when evening had come, he said to them, “Let us go across to the other side.”" Mark 4:35, KJV: "And the same day, when the even was come, he saith unto them, Let us pass over unto the other side." It is possible to raise in regard to this incident the same queries made about Jesus’ vision at the Jordan and about his healings and exorcisms. At the same time, Mark would develop two further themes, as the narrative would immediately indicate: One theme would be the disciples’ continuing struggle to faith, their inner journey from initial fascination and response to deeper insight and commitment. The chapter is concluded by the narrative of his calming the great storm (Mark 4:35-41). EXEGESIS: MARK 8:22 – 10:45. Mark 4:35 Parallel Verses [⇓ See commentary ⇓] Mark 4:35, NIV: "That day when evening came, he said to his disciples, 'Let us go over to the other side.'" The first miracle of this type appears in Matthew 8:23-27; Mark 4:35-41; and Luke 8:22-25. Mark would begin a new section of his narrative where Jesus would be continually moving around, across the sea, on the sea, in pagan territory, in Jewish territory. “Teacher, does it not concern you that we are sinking?”, and said to the sea, “Be calmed! 1 The *parable of the four soils 4:1-9. These two issues of faith and the identity of Jesus were not peripheral to the definition of the community of disciples. The "sea" being crossed by Jesus and his followers is the Sea of Galilee, so the area they are moving on to would be the present-day Jordan. In this incident, the disciples and Jesus moved away from the shoreline, and put out over the water. The calming of a raging storm fits with other stories where Jesus' power is manifested against awesome, even mythic forces: raging seas, hordes of demons, and death itself. He was indeed making a new statement about Jesus. ii. Two miracles of Jesus Christ recorded in Scripture tell of Him calming storms on the Sea of Galilee. Mark 4:35 - And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. Accepting such an explanation, though, requires accepting the idea that this story is a literary creation by the author and not an accurate historical narrative. Chapter 4 opens with a series of parables (the sower, the lamp and the bushel basket, the growing seed, and the mustard seed). Commentary on Mark 4:35-41. Mark 4:35. Depending on their culture they posited numerous external personal forces - angels, gods or demons - as the arbitrary causes of much of what went on in their world. No doubt, He was completely exhausted, as any preacher could testify. So how strong can we surmise this storm was? This other shore was unknown territory, pagan territory. But Jesus was asleep (on a cushion no less, Mark notes, adding to the contrast between Jesus’ tranquility and the disciples’ panic), apparently oblivious to their pending doom. 35 And the same day, when the evening was come, he saith unto them, Let us pass over unto the other side. Returning once again to traditional commentaries on this passage, many say this story is supposed to teach us not to be fearful of the chaos and violence around us in our lives. Jesus responded negatively to the disciples’ panic. He was in the stern asleep on the cushion. For Jesus, this is a day of both significant teaching, including the seven parables of Matthew 13, and considerable testing. What does Mark 4:35 mean? Mark obviously wished that the point not be lost on his own community. Actually, this short transition is vastly important for setting the stage for this familiar story of the stilling of the storm. (Mark 4:35-36 RSV) It is clear that this comes when our Lord was at the point of utter physical exhaustion. The little phrase, ‘Let us go over to the other side’ has strategic importance for Mark, and for my training as a disciple. Why were you so frightened? Mark may have wished to make a statement about Jesus. Jesus’ prime focus of mission had been his own Jewish compatriots. "Calming the Storm," Frederick Buechner, Peculiar Treasures. How Jesus manages to stay asleep though this is unknown but traditional commentaries on the passage say that he slept deliberately in order to test the faith of the apostles. The question would arise and be answered from a variety of sources. During the journey, Jesus’ disciples seemed unable to see anything clearly. It is an understanding “of the organization of material as related to a given context.”13 The emphasis of the relationship between words and phrases and Once the discourse on the parables was finished (Mk 4: 1-34), Jesus said, “Let us cross over to the other side!” They take Him on the boat just as He is in the boat in which He had made the discourse on the parables. Text: Mark 4:35-41. Commentary on Mark 4:35-41. Biblical Commentary (Bible study) Mark 4:35-41 . B. He would present the listener with the Jesus who rebuked the wind and calmed the sea. Jesus teaches by means of *parables 4:1-34. They each heard Jesus say, “Let us go over to the other side of the lake” (Mark 4:35). Some years ago I was on a flight from Puerto Allegre in the far south of Brazil to Buenos Aires, Argentina. The crossing to the other side was dangerous – a very strong wind squall on an inhospitable sea. It would be the product of a never-ending conversion. The attitudes of Christians, who accept the mystery that Jesus was equally human as divine, will fall somewhere along a spectrum. This would take him into territory controlled by Gentiles, pointing to the eventual expansion of Jesus' message and community beyond Jews and to the Gentile world. 1. One tendency leans more in the direction of some sort of “operational divinisation” of Jesus’ humanity, such that he could perform actions beyond the possibility of other humans (as, for example, rebuking the wind and stilling the sea). James Rosscup writes that "This was the great work in the life of the versatile Dean of Canterbury. Were non-Jews fit to become members, and, if so, under what conditions? Biblical Commentary (Bible study) Mark 10:35-45 . It had been a heavy day with much work. I was sitting in the middle seat of the bulkhead row between a missionary buddy of mine and a woman who seemed to want nothing to do with a gringo and who sat as far away from me as she could. Mark 4 Resources - Multiple Sermons and Commentaries; Parallel Passages. Commentary on 1 Samuel 17:[1a, 4-11, 19-23] 32-49 . It seemed now that the condemnation formerly reserved for the people generally was now directed sharply at the disciples. With this story Mark presented something quite different from exorcisms and healings. It is a short sermon, only about 12 minutes in length. To the Jew, pagan meant more than simply non-Jewish. What is the worst storm you've ever been through? God made the escape possible by means of a strong wind that blew all night and dried the seabed, so enabling the Hebrew people to cross dry-shod and safe. Whatever the case, this appears to be another example of the apostles being portrayed as dolts. Gospel. When our wicked hearts are like the troubled sea which cannot rest, when our passions are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Mark 4:35-41: Faith Over Fear. It would be based purely on the common acceptance in faith of the driving dream and mission of Jesus. That day, as it was getting later, [Jesus] said. And other boats were with him. On that journey through unfamiliar regions of the Sinai Peninsula, Moses had formed the unorganised rabble into a unified people, the People of God. An outcome of this production was the New Testament for English Readers (4 vols. Others tend to lean in the direction of an “operational emptying” of Jesus’ divinity, as Paul’s letter to the Philippians would have it: In this latter case, Mark’s description could be read as a further instance of apocalyptic symbolism expressing Mark’s own faith in the deeper mystery of Jesus. Or if they had, do they simply not believe him? It is not coincidental that the following stories of Jesus involve further instances of combating forces more powerful than what has been seen thus far. Whatever option readers may take about the historicity of the incident, its symbolism was what particularly interested Mark, and was the reason why he selected it, told it the way he did, and inserted it at this point in his narrative. And leaving the multitude, they took Him along with them, just as He was, in the boat; and other boats were with Him. 1. This is a sermon I recently preached on Mark 4:35-41, the account of Jesus’s calming of the storm on the Sea of Galilee. Mark 4:35. The Jews were familiar with the story of Moses who led the Hebrew people from their captivity in Egypt to freedom in the Promised Land. He had previously lamented the lack of faith of people, who look, but not perceive, who listen, but not understand, and indeed seemed to have exempted the disciples from the charge, explaining everything in private to them. • Mark 4:35-36: The starting point: “Let us cross over to the other side”. A. June 21, 2009. Chapter 4 In this chapter, we have, I. THE CONTEXT. 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