When he got into a boat, his disciples followed him.
Parallel Translations
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When he got into a boat, his disciples followed him.
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And he entred in to a shyppe and his disciples folowed him.
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And when he was entred into ye ship, his disciples followed him.
Cross-references (4)
Passages linked to Matthew 8:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 8:22-25 Now on one of those days, he entered into a boat, himself and his disciples, and he said to them, “Let’s go over to the other side of the lake.” So they launched out. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. They came to him, and awoke him, saying, “Master, master, we are dying!” He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. He said to them, “Where is your faith?” Being afraid they marveled, saying to one another, “Who is this then, that he commands even the winds and the water, and they obey him?”
- Mark 4:36-41 Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, “Teacher, don’t you care that we are dying?” He awoke, and rebuked the wind, and said to the sea, “Peace! Be still!” The wind ceased, and there was a great calm. He said to them, “Why are you so afraid? How is it that you have no faith?” They were greatly afraid, and said to one another, “Who then is this, that even the wind and the sea obey him?”
- Matthew 9:1 He entered into a boat, and crossed over, and came into his own city.
- Luke 7:22 Jesus answered them, “Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
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Geneva Bible translators 1599 · Public Domain Although Christ seemeth oftentimes to neglect his, even in…
Although Christ seemeth oftentimes to neglect his, even in most extreme danger, yet in time convenient he assuageth all tempests, and bringeth them to the haven.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 23 And when he was entered into a ship,…
23 And when he was entered into a ship, his disciples followed him.
Ver. 23. And when he was entered, &c.] Himself was first in the ship where they were to suffer. Like a good shepherd, he goes before his sheep, Joh 10:4. Like a good captain, he goes before his soldiers; and as it was said of Hannibal, {a} that he first entered the field and last went out of the field, so is it with Christ the Captain of our salvation. "Fear not," saith he, "for I am with thee: be not afraid, for I am thy God," Isa 41:10. Tua causa erit mea causa, Your problem will be my problem, as that emperor told Julius Pflugius, who had been much wronged by the Duke of Saxony, in the emperor’s employment.
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{a} Princeps praelium inibat, ultimus, conferio praelto, excedebat. Liv.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain It is apparent that the evangelists did not set…
It is apparent that the evangelists did not set down all the motions and actions of our Saviour in order, as done by him: whether therefore this was the same motion, and over the same sea, of which mention was made before, is uncertain, nor much material for us to know. Nor yet whether the storm which here arose was in the ordinary course of providence, or raised on purpose for our Saviour to show his power in quieting it. It is enough for us to know that a great storm did arise. It is expressly said that our Saviour was asleep; hereby he showed himself to be truly man, subject to like infirmities with us, sin only excepted, Heb 4:15. That the disciples came to him, and awoke him, saying, Lord, save us, we perish, argued both their faith in his power, and their frailty in not considering who was with them in the ship, one who, though his humanity was asleep, yet was He who watcheth over Israel, who never slumbereth nor sleepeth. Our Saviour saith unto them,
Why are ye fearful, O ye of little faith? The prevalence of fears in us upon imminent dangers will not argue no faith, but will argue a weak faith; which yet he that will not break a bruised reed, nor quench a smoking flax, will not discourage. He will therefore give them a proof of his Divinity;
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he arose, and rebuked the winds and the sea, let them know he was their Lord, and commanded them to cease,
and there was a calm. It is he that rebuketh the waves of the sea when they roar, and stilleth the ragings of the people.
The men, either the sea men, or the passengers, or both,
marvelled, saying, What manner of man is this, that even the winds and the sea obey him? Surely this is more than a man, that can command winds and seas.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. Christ and his disciples no sooner…
Observe here, 1. Christ and his disciples no sooner put forth to sea, but dangers attend and difficulties do accompany them: a tempest arose, and the ship was covered with waves.
Learn thence, That the presence of Christ itself doth not exempt his disciples and followers from trouble and danger: here is a great tempest about the disciples ears, though Christ was in their company.
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Observe, 2. The posture our Saviour was in when the tempest arose; he being weary on the land, was fallen, asleep in the ship: our blessed Redeemer hereby sheweth himself to be truly and really man; as he took upon him our human nature, so he subjected himself to our human infirmities.
Observe, 3. The disciples’ application made to him; they awake him with a sad outcry Lord, save us: we perish. Here was faith mixed with human frailty: they had faith in his power, that he could save them; but being asleep, they concluded he must awake before he could save them: whereas though his human nature was asleep, yet his divine nature neither slumbered nor slept.
Learn hence, That the prevalency of fear in a time of great and imminent danger, though it may argue weakness of faith, yet it is no evidence of want of faith: in the midst of the disciples’ fears they believed Christ’s power.
Observe, 4. A double rebuke given by our Saviour.
(1.) To the winds and seas; next to the fears of his disciples; He rebukes the winds and seas and instantly they are calm; when the sea was as furious as a madman, Christ by his divine power calms it.
Learn hence, That the most raging winds and outrageous seas cannot stand before the rebukes of Christ; if once he rebukes them, their rage is down; God lays a law upon the most lawless creatures, even when they seem to act the most lawlessly.
(2.) Christ rebukes his disciples’ fears; Why are ye fearful? No sooner was the storm up, but their fears were up, and they were as much overset with their boisterous passions, as the vessel was with the tempestuous winds; and accordingly Christ rebukes the tempest within, and then the tempest without: first he calms their hearts, and then the seas.
From this instance we see, that great faith in the habit may appear little in act and exercise. The disciples’ faith in forsaking all and following Christ, was great faith, but in this present act their faith was week, through the prevalency of their fear.
Note lastly, That the disciples’ faith was lessened by their fear: fear is generated by unbelief, and unbelief strengthened by fear; as in things natural there is a circular generation, vapours beget showers, and showers vapours; so it is in things moral, nothing can cure us of fear, till God cures us of unbelief; Christ therefore takes an effectual method to rid the disciples of their fears, by rebuking their unbelief.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Christ had given sailing orders to his disciples (Mat…
Christ had given sailing orders to his disciples (Mat 8:18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here,
I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, Mat 8:20.
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1. There arose a very great storm, Mat 8:24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as Joh 11:4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa 54:11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing.
2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Psa 4:8), as Peter, Act 12:6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked.
3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, Mat 8:25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Act 2:21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity.
II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Psa 78:65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Psa 102:13.
1. He rebuked the disciples (Mat 8:26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves.
2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Psa 65:7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption.
3. This excited their astonishment (Mat 8:27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (Joh 3:8), much less can we control it; but he that bringeth forth the wind out of his treasury (Psa 135:7), when it is out, gathers it into his fists, Pro 30:4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa 26:4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Psa 104:7, Psa 104:8), as now, at his rebuke, they fell.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And behold, there arose a great tempest,.... "A great…
And behold, there arose a great tempest,.... "A great concussion", or "shaking" of the sea; the stormy wind moved the sea, and the waves thereof; and both wind and sea shook the ship, and the men that were in it. Luke calls this tempest a "storm wind", Luk 8:23 and Mark says, it was "a great storm of wind", Mar 4:37 and both use the word "loelaps", which signifies a particular kind of wind, which is suddenly whirled about upwards and downwards; or rather, a conflict of many winds: it seems to be a whirlwind, or hurricane. It is said, that this tempest "arose", not by chance, nor by the power of Satan, but by divine providence; for the trial of the faith of Christ's disciples, and that he might have an opportunity of giving proof of his deity on the sea, as he had lately done in several instances on the dry land. Luke says, that this storm of wind "came down"; referring to the motion and course of the winds, which are exhalations from the earth, raised up into the middle region of the air, from whence they are expelled by a superior force to the lower region, and from thence move in an oblique, slanting manner, downwards. The place where this tempest arose, or into which this storm of wind came down, is here said to be
in the sea. Luke calls it a "lake", and it was the lake of Genesareth. But both Matthew and Mark call it the sea, and is what is sometimes called the sea of Tiberias, and the sea of Galilee; see Joh 6:1 agreeably to the language of the Jewish (i) writers. To all this, the word "behold!" is prefixed; which is sometimes used, when anything extraordinary and preternatural is spoken of: and this storm seems to be more than an ordinary one; at least, it was very sudden and unexpected: when the disciples entered the ship, the air was serene, and the sea still and quiet; but as soon as they had set sail, at once, on a sudden, this storm came down, with great force into the sea, and lifted up its waves;
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insomuch that the ship was covered with the waves; it was just sinking to the bottom, so that they were in the utmost extremity: and what added to their distress was,
but he, Christ,
was asleep. Mark mentions the place where he was asleep, "in the hinder part of the ship"; that is in the stern: where he, as Lord and Master, should be, though to the great concern of his disciples, there asleep; and that in a deep sound sleep, as the word which Luke makes use of signifies; and as appears by the loud repeated call of his disciples to awake him: and though this sleep doubtless arose from natural causes, he being greatly fatigued with the business of the day past; yet was so ordered by the providence of God, to come upon him in such a manner at this time, for the trial of the faith of his disciples. Christ's body needing sleep, and refreshment by it, shows that it was a real human body he assumed; subject to the same infirmities as our's; excepting sin; and is no contradiction to the truth of his divinity, as the Jew (k) suggests. He slept as man, though, as God, he is Israel's keeper, who neither slumbers nor sleeps.
(i) T. Bob. Moed. Katon, fol. 18. 2. Bava Kama, fol. 81. 2. Bereshit Rabba, fol. 86. 2. (k) Vet. Nizzachon, p. 210.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Mark iv, 35; Luke viii, 22.
Mark iv, 35; Luke viii, 22.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Mat 8:23-27. When he was entered into the ship…
Mat 8:23-27. When he was entered into the ship — Being, as is said above, about to cross the lake; his disciples followed him — Even as many as were desirous of learning of him, and could get a passage, either in that vessel or any others that were near. And there arose a great tempest in the sea — Σεισμος μεγας, a great commotion, or, agitation of the waters, namely, in consequence of a sudden change of the weather, and storm coming on: an emblem this of the storms of persecution which should afterward assault his church. Insomuch that the ship was covered with the waves — Which threatened to sink it and all that were in it to the bottom. So the time of man’s extremity is God’s opportunity: but he was asleep — Being fatigued, it seems, with the labours of the day. And his disciples awoke him — Being terribly afraid, while they beheld the sky lowering, heard the winds roaring, and observed the sea and the clouds to be driven with the fury of the tempest; saying, Lord, save us, we perish — Thus manifesting both their faith in his power, and their weakness in not considering who was with them in the ship. And he saith, Why are ye fearful — Can ye imagine that God would suffer me to be lost in a tempest? or that I would consult my own safety in the neglect of yours? The disciples, having seen their Master perform many miracles, had abundant reason to rely on his power and goodness, even in a greater danger than this. For, though their vessel had sunk, he who gave sight to the blind, cleansed the lepers, drove away palsies and fevers with speaking a word, could easily have saved them all, by making them walk firmly on the water, as he enabled one of them to do afterward. Their timidity, therefore, was altogether culpable, and the reproof he gave them just; O ye of little faith? — As if he had said, You undertook this voyage at my command, and are you afraid that you should perish in it? Then he arose, and rebuked the winds — As a master might do a company of turbulent servants. First he composed the spirits of his disciples, then the sea. And there was a great calm — Namely, instantly, as soon as he had uttered the words, Peace, be still, Mar 4:39. But the men marvelled — Luke says, Being afraid, they wondered, Luk 8:25 : and Mark, They feared exceedingly; saying, What manner of man is this? — Surely he is more than man, who can thus command winds and seas! This reflection of theirs, as well as their fear in the time of danger, may seem to some unaccountable, considering to how many and great miracles of his they had been witnesses. But it must be observed that hitherto his miracles were generally upon diseased persons, and that, till now, he had given no proof of his dominion over the elements of wind and water, which, it seems, were thought less subject to human power than distempers of the body.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Into a ship - This was on the Sea…
Into a ship - This was on the Sea of Tiberias. The “ship” in which they sailed was probably a small open boat with sails, such as was commonly used for fishing on the lake.
His disciples - Not merely the apostles, but probably many others. There were many other ships in company with him, Mar 4:36. This circumstance would render the miracle much more striking and impressive.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain This bark is the Catholic Church. The sea denotes…
This bark is the Catholic Church. The sea denotes the world, the winds and tempests shew the attempts of the wicked spirits to overturn the Church. The Lord seems to sleep, when he permits his Church to suffer persecution and other trials, which he permits, that he may prove her faith, and reward her virtue and merits. (St. John Chrysostom, hom. xxiii. in Mat. viii.) The apostles had followed their divine Master. They were with him, and executing his orders, and it is under these circumstances they are overtaken with a storm. If their obedience to Jesus Christ, if his presence did not free them from danger, to what frightful storms do those persons expose themselves, who undertake the voyage of the present life without him? What can they expect but to be tossed to and fro for a time, and at last miserably to founder? Faithful souls ought, from the example here offered them, to rise superior to every storm and tempest, by invoking the all-powerful and ever ready assistance of heaven, and by always calling in God to their help before they undertake any thing of moment. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 23. Ship — A small, open fishing boat.
23. Ship — A small, open fishing boat.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. a ship] Rather, the ship or fishing-boat, i.…
23. a ship] Rather, the ship or fishing-boat, i. e. the boat which Jesus always used.
23–27. The Storm on the Lake. Mar_4:35-41; Luk_8:22-25
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St Mark, as usual, adds some interesting details: “it was evening-there were other little ships-a great storm of wind—the waves beat into the ship—He was asleep on a pillow in the hinder part of the ship.”
With all these points of difference in seven short verses, how can it be said that St Mark’s Gospel is an abridgment of St Matthew’s?
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) The two narratives that follow are brought together…
(23) The two narratives that follow are brought together in all three Gospels; but St. Mark and St. Luke place them, as we have seen, after the parables which St. Matthew gives in chapter 13
Entered into a ship.—The better MSS. give, as often elsewhere, “the ship,” or boat—i.e., one which, belonging possibly to Peter or the sons of Zebedee, was always ready at their Master’s service. St. Mark adds that “they took Him, even as He was, in the boat,” the words indicating apparently extreme exhaustion from the fatigue of teaching. This, we learn, was followed by immediate sleep as He lay in the stern on the boat’s cushion as a pillow.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 23-27. The storm on the lake. Parallel passages:…
Vers. 23-27. The storm on the lake. Parallel passages: Mar_4:35-41 Luk_8:22-25. Matthew, as usual, is both shorter and less precise. Nosgen and others see in this an "undesigned coincidence" with his still being at "the receipt of custom". (Mat_9:9)
And when he was entered into a ship (Revised Version, boat), his disciples followed him. Did St. Matthew see in the very order of embarking a symbol of the Christian life? It may be so, but a more probable reason for mentioning the order is that our Lord was, perhaps, on this occasion not using a beat that belonged to any of the disciples. Passage may have been given to him at his request, and of course the disciples went where he went.
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Vers. 23-27. Christ in the storm.
The only way to escape from the throning multitude was to cross the lake to the comparatively deserted eastern shore (ver. 18). Yet even on the sea quiet could not be had, for one of the sudden tempests that sweep down from the hills upon land-locked lakes with scarcely a moment"s warning fell upon the little fishing-smack, when it was in the middle of its voyage, with such violence that even the experienced fishermen who manned the craft were in terror for their lives; yet Christ was asleep!
I CHRIST IS ASLEEP IN THE STORM. This is a striking picture. Consider what it reveals in him.
1. Natural weariness. He had had a long day of toil. Even when he sought rest in the house it was forbidden him. Now at last he is free from the multitude, and Nature asserts her sway, and he falls into the heavy sleep of utter exhaustion. See here
(1) Christ"s true humanity;
(2) how he can sympathize with our weakness;
(3) how his work was not easy, but toilsome and wearisome, yet freely given for the good of men.
1. Inward peace. He need not lie awake tortured by" anxiety. He has no evil conscience to disturb him. Within one breast all is calm while the tempest howls round the boat.
2. Perfect faith. His time has not yet come. But if it had come he would not need to be disturbed; for he is always ready for his Father"s will. He knows that all is safe with God.
II CHRIST IS AROUSED BY HIS DISCIPLES. Their action is natural. They were in imminent danger or at least they thought themselves so. Their conduct reveals their state of mind. This was a strange mixture of faith and unbelief.
1. Faith. Christ is a laudsman a carpenter of the inland town of Nazareth; these men are natives of the seashore, and fishermen well used to the sea. Yet they instinctively cry to Christ. In all his trouble the Christian cannot but turn to his Master.
2. Unbelief. These panic-stricken men cannot wait for their Master to rise at the right moment and save them. In their terror they are impatient of his calm slumbers which is natural; but they are also querulous and unkind which is less excusable. They hint that Christ cares not whether they perish. Great trouble is a severe test of faith, especially when we have to wait long for deliverance.
III CHRIST STILLS THE STORM. First he rebukes the little faith of the disciples. Then he turns to the terror of wind and wave; and in a moment the storm has dropped as suddenly as it arose. Here is the real rebuke of unbelief. Christ is never negligent of his people in their troubles. He may seem to delay; but at the right moment he will do all that is needful. Whatever may be the trouble, he is able to conquer it. Yet it is easier to quiet a storm at sea than to quiet a troubled heart. If you hold a glass of water in your hand you can secure its being quite at rest while you hold your hand still. But if you have caught a wild bird in the hedge and hold it in your hand and feel its little heart throbbing against your fingers, you cannot quiet it merely by holding your hand still. You must teach it to trust you. When it has gained confidence it will be at rest. The sea may be stilled by a word of command, but the heart of man only through faith. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And when He was entered into a ship.
Mat_8:23-27
And when He was entered into a ship.
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1. A storm arose while the disciples were following their Master. Sea of life. Storms in the voyage-even when sailing according to the Masters orders.
2. While the disciples were alarmed, their Master was asleep. It was the sleep of real innocence. He was free from fear. Peter. Argyle on the eve of his execution. It was the sleep of apparent indifference. Reasons.
3. In their distress the disciples implored their Masters assistance. Faith in His power and love. Leading to earnest prayer. Embodied in a brief sentence.
4. The disciples were reproved by their Master. Not for disturbing His repose. For their fears as indicative of their little faith. Faith is the true antidote against fear. Much fear, little faith: little faith, much fear.
5. The disciples were delivered by their Master.- His dominion over nature.
6. The disciples uttered an exclamation of profound feeling in reference to the interposition of their Master. Gratitude, admiration, worship.
(1) Be prepared for storms.
(2) Amid all storms call on Christ.
(3) Adore and praise Him for the deliverance lie affords. (Various.)
The disciples in a storm
I. The storm arose while the disciples were following our Lord.
II. While his disciples were perplexed and alarmed he was asleep.
1. Sleep of refreshment.
2. Wonderful.
3. Designed.
III. They came to him and awoke him, saying, Lord, save us.
IV. Our Lord reproves his disciples.
V. What effect had all this upon his disciples
1. Admiration.
2. Praise.
3. Familiarize your minds with Christ as present with you in all difficulties. (W. Jay.)
Christ stilling the tempest
I. The danger. May not the body of man be compared to a ship; and the soul which he carries within that body be likened to a treasure. The world as a current; trials like storms. The disciples may aptly represent the Church, and the hazard they were in, the extremity to which the Church is often reduced. One of the chief reasons why our Lord permitted His disciples to be thus tried was-
1. To teach them humility.
2. To exercise faith and patience.
II. The behaviour of the disciples under the danger.
1. Distrust of God.
2. Distrust of His goodness and ability. Just before they had seen Him cure the palsy, etc.
3. Reproof.
4. In one respect worthy of imitation, they had resource to Christ.
III. The gracious deliverance effected by our blessed Lord.
1. The Divinity of our Lord.
2. How compassionate our Lord was to His timid disciples.
3. The man whose hope is in the Lord his God has no cause for alarm.
(J. Seger, M. A.)
The storm
I. The way of obedience leads through many a scene of boisterous trouble. If. Through whatever storms the way of Christian obedience may lie, they are for some good purpose.
III. Whatever storms may overtake Christian voyagers, there is this consoling fact: Christ is with them in the ship.
IV. Jesus not only comforts by His presence, He also gloriously delivers by His power. Christs help may be deferred, but will be timely and complete.
V. A. prophecy of the blessedness which Christs finished work is to bring to the world, and to those who embark with Him in the voyage of life-Peace. (J. A. Seiss, D. D.)
Christ stilling the storm
I. The storm. We are closely connected with the material world, waves may dash against our spirits as well as our bodies.
1. The storm in the elements of nature.
2. The storm in the bosom of the Church.
II. The calm.
1. In the elements of nature?
2. The calm in the kingdom of grace.
Application:-
1. Have you embarked with Christ?
2. Flee to Jesus now, and cry, Lord, save: we perish.
3. If we are embarked with Christ, learn His claims to confidence.
4. This miracle speaks to ministers. They must learn by experience the value of the Saviour they recommend. (J. Bennett, D. D.)
I. The passage across the lake.
1. Christ commands His disciples to pass over to the other side of the sea. He left the attractive for the repulsive.
2. The voyage is undertaken suddenly-even as He was. Disciples should hold themselves ready to go at a moments notice on their Masters service.
3. He takes the apostles with Him: the school of the prophets, in which He is training the ministers of the Word. Daily lessons in providence.
4. Besides Christs immediate company in their own ship, a number of other disciples accompanied Him in other little ships.
II. Jesus asleep in the storm.
1. An apt figure of the homeless state of Jesus on earth.
2. The holy rest of the weary workman after earnest labour. He redeems this time for rest.
3. A quiet sleep in the midst of danger.
4. The sleep of innocence-a contrast to the sleep of Jonah in guilt.
III. Jesus stilling the tempest.
1. The calm is in answer to the earnest cry of the disciples. We should pray in time of need. The cry of the disciples brought deliverance to many around; we never pray for ourselves without benefitting others.
2. Jesus stills the tempest by His word. An image of many a believers life. (A. M. Stuart.)
Miracles of power
In the former miracles love and mercy are prominent; in this, power.-(H. Alford, D. D.)
The stilling of the tempest
I. An appalling scene to contemplate.
1. Of imposing grandeur.
2. Of no ordinary peril and distress.
3. Highly instructive in its symbolical signification. The wicked are like the troubled sea.
II. The consternation which was felt.
1. To whom they applied.
2. The language in which they addressed Him. The last of these cries given by St. Matthew.
(1) It is short;
(2) It is appropriate;
(3) It is fervent.
III. The wonderful power and authority that were manifested. This act.
1. By what it was preceded. He rebuked the disciples before rebuking the winds.
2. The manner in which it was done.
3. The result that followed.
IV. The amazement which was produced.
1. In their wonder there was considerable awe and terror.
2. Notwithstanding their excited emotions, they expressed themselves in language eminently befitting so memorable an occasion; not like St. Peter on Mount of Transfiguration. (Expository Outlines.)
A man destitute of fear
A simple but characteristic incident is recorded in connection with the early history of Lord Nelson. On one occasion his mother was telling him that he should fear a certain thing, and not go near to it; he at once turned round to her, and asked, Mother, what is fear? It was a question which shows how true it is that the boy is father to the man; for if ever there was a character of dauntless intrepidity it was he. Now it is evident that there was no need for the disciples to have asked such a question; what fear was they well knew, and it was for giving way to it that they were now gently rebuked by our Lord. To us also He addresses the same words, for He would have each of us to say with the Church of old, I will trust, and not be afraid; and, among many other instances, the present case is intended, and peculiarly adapted, to strengthen the one feeling, and to remove the other.
Storms on the Sea of Galilee
Dr. Buchanan experienced one of these sudden storms on the Sea of Galilee. While gazing on the suggestive scenery around us, our earnest conversation was suddenly disturbed by a movement among our Arab crew. All at once they pulled in their oars, stepped their mast, and began to hoist their long and very ragged lateen sail. What can the fellows mean to do with a sail in a dead calm? But they were right. There comes the breeze, rippling and roughening the lately glassy surface of the lake. It reaches us before the sail is rightly set. A few minutes more, and it is blowing hard. The bending and often-spliced yard threatens to give way, and the tattered leach of the sail seems as if it would rend right up, and go away in shreds. To go upon a wind with such a craft is impossible. There is nothing for it but to slack away, and run before it And where are we going now? was our first inquiry, when things had been got a little into shape. Where the wind will take us, was the reply of the old greybeard at the helm. And away we went, the lake now all tossed into waves, and covered with foaming white heads, as if a demon had got into its lately tranquil bosom-an adventure that afforded us a fresh illustration of the reality of those events which the narratives of Scripture relate. (Clerical Furlough in the Holy Land.)
Fearless in danger
Some years ago, an officer in the army, who was a pious man, was drafted abroad with his regiment. He accordingly embarked, with his wife and children. They had not been many days at sea when a violent storm arose, which threatened the destruction of the ship, and the loss of all their lives. Consternation and terror prevailed among the crew and passengers; his wife also was greatly alarmed. In the midst of all, he was perfectly calm and composed: his wife, observing this, began to upbraid him with want of affection to her and her children, urging, that if he was not concerned for his own safety, he ought to be for theirs. He made no reply, but immediately left the cabin,to which he returned in a short time with his drawn sword in his hand, and with a stern countenance pointed it to her breast; but she, smiling, did not appear at all disconcerted or afraid. What! said he, are you not afraid when a drawn sword is at your breast? No, answered she, not when I know that it is in the hand of one who loves me. And would you have me, replied he, to be afraid of this storm and tempest, when I know it is in the hand of my heavenly Father, who loves me?
Caesar in the ship
One of the greatest of the old Romans was once overtaken by a storm at sea, and when the captain of the ship was full of terror, the conqueror said, Why do you fear for the ship? Do you not know that it carries Caesar? Let us, as Christians, remember that the ship in which we must cross the waves of this troublesome world, is the ship of the Church, and that it carries Jesus.
A straight course
A certain noble family of England, which gained its position by the victories of an ancestor at sea, has for its motto the single word-Tilers. That word is a nautical term of command, which means that the steerman is to keep the ships head straight on the course which she is sailing. This is the true motto for a Christian. Let him keep his course straightforward, through the storm and tempest, through dangers and difficulties, steering the course of duty, with Jesus as his companion and his guide. (Wilmot Buxton.)
Lord, save us, we perish
I. Man in his helpless condition as a perishing creature.
II. Salvation alone is of the Lord.
1. It is of the Lord in its origin.
2. In its execution.
3. In its bestowment.
III. Personal application to Christ is necessary.
1. This implies knowledge of Christ.
2. Faith in His Holy Name.
3. Importunity of desire.
IV. Such application to Christ shall never fail.
1. Because it is His own appointment.
2. It is His delight to save His people.
3. He never allows His believing people to perish. (T. R. Baker.)
In the storm
1. That we must not be fearful in the time of danger.
2. Not to be fearful in the storm of everyday life. (Wilmot Buxton, M. A.)
The Saviour in the ship
I. What absolute helplessness is.
II. When, at last, the voyager comes sincerely and anxiously to that, and utters the prayer, Christ does not refuse him because he did not call sooner, or because when he prayed his prayer was not the purest and loftiest of prayers.
III. The person of Jesus, Son of God and Son of Man, is the actual bond of a living unity between the visible world of nature and the invisible world of Gods spiritual kingdom.
IV. The miracle thus discloses to us the true practical use both of the gospel miracles themselves, and of every other gift and blessing of heaven, in leading us up in affectionate gratitude to Him who stands as the central figure among all those visible wonders, and the originator of all the peace-making powers which tranquilize and reconcile the turbulences of the world. (Bishop Huntingdon.)
Christs supremacy over nature
I. The supremacy of Christ over all turbulent and seemingly uncontrollable forces.
1. The act represents Christs supremacy over the physical world.
2. This act is symbolical of Christs supremacy over the mental and moral disorders which agitate the world.
II. The bearing of Christs supremacy on certain aspects of truth and conduct.
1. In relation to His promises to each of His disciples. He will fulfil His word both because He wishes and can.
2. In relation to the establishment of His kingdom on earth.
3. In relation to the day of resurrection and judgment.
Christs supremacy over nature affects diversely different classes of character.
1. It is an occasion of fear and dread to those who are alien in heart and life to Him.
2. Of consolation to those who are loyal to Him. (C. Chapman, M. A.)
1. Undertake no enterprize in which Christ does not accompany you.
2. Distinguish between storms which you have provoked, and the storms which God has appointed.
3. Be assured that all forces are under the control of Divine beneficence. (Dr. J. Parker.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 23. And when he was entered into a ship.…
23. And when he was entered into a ship. Compare Mark 5:1–21; Luke 8:28–40. Boat is a better rendering. It was a small open row boat.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF THE PARAGRAPH.—Mat_8:23-27
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_8:23-27
Dormant power.—In the first verses of this passage the resolution of Mat_8:18 is executed in part. The disciples—apparently with some reluctance—enter a ship. They “follow” Jesus into the “boat” (R. V.). The “boat” which He had possibly spoken of previously (Mat_8:18). The “boat” which probably to their nautical eyes seemed too small for its work. (Note the words “gave commandment” in Mat_8:18.) The voyage which followed was characterised by two principal features. On the part of the disciples there was an agitated appeal. On the part of the Saviour a gracious response.
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I. An agitated appeal.—The occasion of this was a “great tempest”—a sort of convulsion (a σεισμὸς) in that sea. The author of “The Land and the Book” tells us that such tempests are common still in those parts, and that they are caused principally by the sudden rush of the wind down some of the deep gullies on the eastern side of the lake. This fact seems to explain much that we read of in this case. A vessel making for the East would be especially exposed to that wind; and the waves raised by it would naturally drive over its prow so as to “cover” the decks of such a “boat” where it had them, and “fill” it where it had none (Mat_8:24; Mar_4:37). Either way, the peril was great. Could they hope, in such a craft, to survive such a storm? The ground of their appeal lay in the unexpected attitude of their Master and Lord at that time. Somewhere away from those navigating the vessel (note the word “came” in Mat_8:25)—somewhere, St. Mark says, as would be natural in such a storm (see above), in the “hinder part” of the vessel, with “His head on a pillow”—He was buried in “sleep” To us this is an affecting evidence of the true humanity of the Master, and of the serious effects of His many labours at times upon it. To them it would doubtless have a different look. Was it lack of discernment? Was it want of concern? Should they not, in any case, wake Him out of His sleep? The nature of their appeal, when they came to make it, was in full accord with such feelings. On the one hand, as natural to men who did not know how many moments they had to live, it was exceedingly brief and abrupt. “Help, Lord, we perish” (see R.V.). On the other hand, as men feeling their need of all the sympathy and help that they could possibly obtain in their awful extremity, there was something like a tone of reproach—almost of complaint—not to say of accusation itself—in their words. St. Mark’s language (Mar_4:38) puts this very bluntly indeed. “Carest Thou not that we perish?” Almost “Have you no feeling at all for our need?” Great indeed must have been the tempest within them to give such utterance to such thoughts.
II. A gracious response.—For gracious it was—most gracious—though in the form of rebuke. A rebuke, first, to the disciples themselves. “Why are ye fearful”—timorous—ye “little-faithed” souls? What is there really to fear? What is there lacking except in your faith? In form, of course,—and in effect also—this was to them a rebuke. But what a rebuke! What pity was in it! What assurance as well! How exactly calculated to begin quieting the storm of feeling within them! Could there, indeed, have been greater love consistent with truth? The other rebuke was but the sequel to this; its complement, as it were. Very wise was its direction. “He rebuked the winds and the sea” (Mat_8:26). He attacked the cause of their danger; the spring of their fears. Let these be hushed, there would be terror no more. Very effectual were its first consequences. Not the winds only but the waves are silent. Not the waves only but the lingering “swell” by which such waves were usually followed. All motion was gone. “There was a great calm” (Mat_8:26). Very striking were its remoter results. There was now as great a stillness in the hearts of those who looked on as there was in the elements round about them. A stillness more than the stillness of peace, though doubtless, in their circumstances, that would be blessed and deep. It was the stillness of wonder; the hush of bewilderment; the silence of awe. “What manner of man is this, that even the winds and the sea obey Him?” (Mat_8:27). A question that may very well have been accompanied by others. Where was our faith? How came we ever to question His power? How came we ever to question His love? Shall we ever do so again?
This story has long been valued by all true disciples of Christ. It is a beautiful illustration of His ways of dealing with those that are His.
1. Of the way in which sometimes He brings them into trial.—Himself (perhaps) bidding them do that which is contrary to their judgments; Himself allowing their fears and scruples to appear justified for a time; Himself leaving them to do battle with the forces against them, almost in despair. Does He care for us at all? Is it beyond Him to help us? Why are things with us thus? (Jdg_6:13). Can we hope ever to get to the other side of this cloud?
2. Of the way in which He may be expected to bring them through their trials at last.—Viz. in such a way as to learn far more both of His mercy and power; in such a way, therefore, as to reach a greater “calm” and deeper “faith” in the end; and to wonder, therefore, now as much at our former fears as we did at His slumber before.
HOMILIES ON THE VERSES
Mat_8:23-27. Christ stilling the tempest.—
1. Our Lord, of set purpose, will lead His disciples into dangers, for the stirring up and trial of their faith, and for evidencing His own glory.
2. His presence exempteth not His disciples from trouble and danger.
3. Our Lord, as He took on Him our nature, so also He subjected Himself to our natural and sinless infirmities. Being weary, He falls asleep.
4. The church may be like to be drowned, and Christ may seem to neglect the matter.
5. The church must believe Christ to be God and able to deliver them. He can carry Himself as one asleep, to the end He may be awakened by their prayers.
6. As a sense of danger and need is a choice argument when we deal with Christ for help; so is it an ordinary forerunner of deliverance and help.
7. It is a simple misbelief to be too much afraid to perish in Christ’s company and service. “Why are ye fearful?”
8. He can make a difference between small faith and no faith, and as He will reprove unbelief, so will He not despise the smallest measure of belief.
9. Whether He seem to sleep or to be awake, He is Lord of heaven and earth, Ruler and Commander of wind, sea, and land, whom all the creatures must obey.
10. The glory of the deliverance which Christ doth give to His people in their greatest strait is marvellous and far above all that they can apprehend ere it come. “The men marvelled.”
11. The faith which Christ’s disciples had in His Godhead was little in comparison of what they had ground for. “What manner of man is this?” etc.—David Dickson.
The stilling of the tempest.—
I. Christ’s sleep in the storm.—His calm slumber is contrasted with the hurly-burly of the tempest and the fear of the crew. It was the sleep of physical exhaustion after a hard day’s work. It is a sign of His true manhood, of His toil up to the very edge of His strength. It is also a sign of His calm conscience and pure heart. Jonah slept through the storm because his conscience was stupefied; but Christ as a tired child laying its head on its mother’s lap. That sleep may have a symbolical meaning for us. Though Christ is present, the storm comes, and He is sleeping through it. He delays His help that He may try our faith and quicken our prayers. He sleeps, but He never oversleeps, and there are no too-lates with Him.
II. The awaking cry of fear.—The broken abruptness of their appeal reveals the urgency of the case in the experienced eyes of these fishermen. “Save us” is the language of faith; “we perish” is that of fear. That strange blending of opposites is often repeated by us. A faith which does not wholly suppress fear may still be most real; and the highest faith has ever the consciousness that unless Christ help, and that speedily, we perish.
III. The gentle remonstrance.—There is something very majestic in the tranquillity of our Lord’s awakening, and, if we follow Matthew’s order, in His addressing Himself first to the disciples’ weakness, and letting the storm rage on. It can do no harm, and, for the present, may blow as it listeth, while He gives the trembling disciples a lesson. Observe how lovingly our Lord meets an imperfect faith. He has no rebuke for their rude awaking. He does not find fault with them for being “fearful,” but for being “so fearful” as to let their fear cover their faith, just as the waves were doing the boat. He shows them and us the reason for overwhelming fear as being the deficiency in our faith. And He casts all into the form of a question, thus softening rebuke, and calming their terrors by the appeal to their common sense. Fear is irrational if we can exercise faith.
IV. The word that calms the storm.—Christ yields to the cry of an imperfect faith, and so strengthens it. He does not quench the dimly burning wick, but tends it and feeds it with oil—by His inward gifts and by His answers to prayer—till it burns up clear and smokeless, a faith without fear. As He lay asleep He showed the weakness of manhood; but He woke to manifest the power of indwelling Divinity. So it is always in His life, where, side by side with the signs of humiliation and participation in man’s weakness, we ever have tokens of His Divinity breaking through the veil. All this is a symbol of our individual lives, as well as of the history of the church.—A. Maclaren, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Storm on the Lake.
The Storm on the Lake.
v. 23. And when He was entered into a ship, His disciples followed Him.
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v. 24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves. But He was asleep.
The ship had been prepared by the disciples in accordance with previous instructions, and when He now entered, the men that stood nearest to Him, the inner circle of His followers, embarked with Him. Worn out by the intensity of the bodily and mental strain of a hard day’s work, Jesus went off to sleep, soothed by the gliding motion of the vessel. All unexpectedly, with great suddenness, there burst down upon the little lake one of the storms which are so dreaded on account of their extreme violence. There was literally an earthquake of the sea, a hurricane with tornado-like force, before which the experienced fishermen were absolutely helpless. The waves lifted up on every side, rising high above the ship, hiding it, breaking over it, gradually filling it with water, whose amount defied all efforts at bailing out. All nature was in an uproar, wind and sea had conspired to destroy both vessel and travelers. Note the contrast: Christ was quietly sleeping, in the midst of all the turmoil, unaffected by an excitement which caused the strongest men to quake with fear. "But, now, natural sleep is the certain indication of a true, natural man. Since, then, the gospel says Christ slept in the ship, the evangelist wants to show us Christ as a real, natural man that has body and soul, and therefore had need of eating, drinking, sleeping, and other natural works that are done without sin, just as we have. In order that we do not fall into the error of the Manichaeans, who believed Christ to be a spirit, not a true man."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Here the scene shifts to the account of Jesus calming a storm as he and his disciples cross the Sea of Galilee.
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entered a boat
"got onto a boat"
his disciples followed him
Try to use the same words for "disciple" and "follow" that you used in (Matthew 8:21-22).
Behold
This marks the beginning of another event in the larger story. Your language may have a way of showing this. AT: "Suddenly" or "Without warning"
there arose a great storm on the sea
This can be stated in active form. AT: "a powerful storm arose on the sea" (See: Active or Passive)
so that the boat was covered with the waves
This can be stated in active form. AT: "so that the waves covered the boat" (See: Active or Passive)
woke him up, saying, "Save us
Possible meanings are 1) they first woke Jesus and then they said, "Save us" or 2) as they were waking Jesus up, they were saying "Save us."
us ... we
If you need to translate these words as inclusive or exclusive, then inclusive is best. The disciples probably meant they wanted Jesus to save the disciples and himself from drowning. (See: Inclusive "We")
we are about to die
"we are going to die"
translationWords
disciple
save
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:23-27 The episode at sea extends the theme of…
8:23-27 The episode at sea extends the theme of what true discipleship involves. The storm challenged the disciples to entrust their very lives to Jesus for protection and deliverance. Jesus even has authority over dangerous weather and the sea (see Job 38:8-11; Pss 29; 65:1-13; 89:9; 107:23-32).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.