MATTHEW 8:23-27; MARK 4:35-41; LUKE 8:22-25
As we shall soon meet again with the mention of a lake, where it is
said (Matthew 8:33) that the swine were carried into it with violence,
it is not universally agreed whether one and the same lake is mentioned
in both places. The waters of Gennesareth, all admit, were pleasant and
healthful to drink: but the Gadarene lake, Strabo tells us, was so unwholesome
and pestilential, that the cattle which drank of it often lost their hair
and their hoofs. There is therefore no doubt that there were two separate
lakes, and that they were at a considerable distance from each other. There
is as little doubt that the lake mentioned here was the lake of Gennesareth;
and that Christ, having crossed it, came to the Gadarenes, whom Matthew
calls Geresenes, (8:28.)
Those who infer, from the diversity of the names, that the narratives
are different, through a desire to be thought very acute, fall under the
charge of gross ignorance: for the country of the Gergesenes was also called
Gadarene, from a celebrated city, Gadara. In the age of Jerome, the name
was changed; and, therefore, in accordance with the prevailing custom,
he calls them Geraseaes. That it was the Gadarene lake into which the swine
were thrown down by the devils, I have no hesitation in admitting: but
when Christ says, let us cross to the other side, I cannot explain the
reference as made to any other lake than that of Gennesareth.
It remains that we now inquire as to the time, which cannot be learned
either from Matthew or from Luke. Mark alone mentions that it was the evening
of that day on which Christ discoursed about the preaching of the gospel
under the parable of the sower. Hence it is evident, that they did not
attend to the order of time; and, indeed, this is expressly stated by Luke,
when he says that it happened on a certain day: for these words show that
he gives himself little concern as to the question which of the events
was earlier or later.
Matthew 8:23. And when he had entered into a ship. Mark says that other
little ships crossed along with him: but that Christ entered into his own
ship with his disciples. Luke too quotes his words: Matthew is more concise.
They agree, however, as to the leading fact, that Christ laid himself down
to rest, and that, while he was asleep, a tempest suddenly arose. First,
it is certain that the storm which agitated the lake was not accidental:
for how would God have permitted his Son to be driven about at random by
the violence of the waves? But on this occasion he intended to make known
to the apostles how weak and inconsiderable their faith still was. Though
Christ’s sleep was natural, yet it served the additional purpose of making
the disciples better acquainted with their weakness. I will not say, as
many do, that Christ pretended sleep, in order to try them. On the contrary,
I think that he was asleep in such a manner as the condition and necessity
of human nature required.
And yet his divinity watched over him, so that the apostles had no reason
to fear that consolation would not be immediately provided, or that assistance
would not be obtained from heaven. Let us therefore conclude, that all
this was arranged by the secret providence of God, — that Christ was asleep,
that a violent tempest arose, and that the waves covered the ship, which
was in imminent danger of perishing. And let us learn hence that, whenever
any adverse occurrence takes place, the Lord tries our faith. If the distresses
grow to such a height as almost to overwhelm us, let us believe that God
does it with the same design of exercising our patience, or of bringing
to light in this way our hidden weakness; as we see that, when the apostles
were covered by the billows, their weakness, which formerly lay concealed,
was discovered.
25. Lord, save us. A pious prayer ,a one would think: for what else
had they to do when they were lost than to implore safety from Christ?
But as Christ charges them with unbelief, we must inquire in what respect
they sinned. Certainly, I have no doubt that they attached too much importance
to the bodily presence of their Master: for, according to Mark, they do
not merely pray, but expostulate with him, Master, hast thou no care that
we perish? Luke describes also confusion and trembling: Master, Master,
we perish. They ought to have believed that the Divinity of Christ was
not oppressed by carnal sleep, and to his Divinity they ought to have had
recourse. But they do nothing till they are urged by extreme danger; and
then they are overwhelmed with such unreasonable fear that they do not
think they will be safe till Christ is awakened. This is the reason why
he accuses them of unbelief for their entreaty that he would assist them
was rather a proof of their faith, if, in confident reliance on his divine
power, they had calmly, and without so much alarm, expected the assistance
which they asked.
And here we obtain an answer to a question which might be put, and which
arises out of his reproof. Is every kind of fear sinful and contrary to
faith? First, he does not blame them simply because they fear, but because
they are timid. Mark adds the word ou[tw — Why are you so timid? and by
this term indicates that their alarm goes beyond proper bounds. Besides,
he contrasts faith with their fear, and thus shows that he is speaking
about immoderate dread, the tendency of which is not to exercise their
faith, but to banish it from their minds. It is not every kind of fear
that is opposed to faith. This is evident from the consideration that,
if we fear nothing, an indolent and carnal security steals upon us; and
thus faith languishes, the desire to pray becomes sluggish, and the remembrance
of God is at length extinguished . Besides, those who are not affected
by a sense of calamities, so as to fear, are rather insensible than firm.
Thus we see that fear, which awakens faith, is not in itself faulty
till it go beyond bounds. Its excess lies in disturbing or weakening the
composure of faith, which ought to rest on the word of God. But as it never
happens that believers exercise such restraint on themselves as to keep
their faith from being injured, their fear is almost always attended by
sin. Yet we ought to be aware that it is not every kind of fear which indicates
a want of faith, but only that dread which disturbs the peace of the conscience
in such a manner that it does not rest on the promise of God.
26. He rebuked the winds. Mark relates also the words of Christ, by
which, addressing the sea, he enjoins silence, (siw>pa,) that is, stillness
not that the lake had any perception, but to show that the power of his
voice reached the elements, which were devoid of feeling. And not only
the sea and the winds, which are without feeling, but wicked men also,
with all their obstinacy, obey the commands of God. For when God is pleased
to allay the tumults of war, he does not always soften the fierce minds
of men, and mould them to obedience, but even while their rage continues,
makes the arms to drop from their hands: And thus is fulfilled that declaration,
He maketh wars to cease to the ends of the earth; he breaketh the bow,
and cutteth the spear in pieces, and burneth the chariots in the fire,
(Psalm 46:10.)
27. But the men wondered. Mark and Luke appear to say this in reference
to the apostles; for, after having stated that Christ reproved them, they
add that they cried out with fear, Who is this? It applies, however, more
properly to others, who had not yet known Christ. Whether we take the one
or the other of these views, the result of the miracle appears in the display
of the glory of Christ. If any one shall suppose that it is the apostles
who speak, the meaning of the words will be, that his divine power was
sufficiently proved by the fact that the wind and the sea obey him. But
as it is more probable that these words were spoken by others, the Evangelists
show that the miracle made such an impression on their minds, as to produce
a certain reverence for Christ which prepared them for believing on him.
