1AndG2532 he beganG756 againG3825 to teachG1321 byG3844 the sea sideG2281: andG2532 there was gatheredG4863 toG4314 himG846 a greatG4183 multitudeG3793, so thatG5620 heG846 enteredG1684 intoG1519 a boatG4143, and satG2521 onG1722 the seaG2281; andG2532 the wholeG3956 multitudeG3793 wasG2258 byG4314 the seaG2281 onG1909 the landG1093. 2AndG2532 he taughtG1321 themG846 many thingsG4183 byG1722 parablesG3850, andG2532 saidG3004 to themG846 inG1722 hisG846 doctrineG1322, 3HearkenG191; BeholdG2400, a sowerG4687 went outG1831 to sowG4687: 4AndG2532 it came to passG1096, asG1722 he sowedG4687, someG3739 G3303 fellG4098 byG3844 the way sideG3598, andG2532 the fowlsG4071 of the airG3772 cameG2064 andG2532 devouredG2719 itG846 G2719. 5AndG1161 someG243 fellG4098 onG1909 stony groundG4075, whereG3699 it hadG2192 notG3756 muchG4183 earthG1093; andG2532 immediatelyG2112 it sprang upG1816, becauseG1223 it hadG2192 noG3361 depthG899 of earthG1093: 6ButG1161 whenG393 the sunG2246 had risenG393, it was scorchedG2739; andG2532 becauseG1223 it hadG2192 noG3361 rootG4491, it withered awayG3583. 7AndG2532 someG243 fellG4098 amongG1519 thornsG173, andG2532 the thornsG173 grew upG305, andG2532 chokedG4846 itG846, andG2532 it yieldedG1325 noG3756 fruitG2590. 8AndG2532 otherG243 fellG4098 onG1519 goodG2570 groundG1093, andG2532 yieldedG1325 fruitG2590 that sprang upG305 andG2532 increasedG837; andG2532 brought forthG5342, someG1520 thirtyG5144, andG2532 someG1520 sixtyG1835, andG2532 someG1520 an hundredG1540. 9AndG2532 he saidG3004 to themG846, He that hathG2192 earsG3775 to hearG191, let him hearG191. 10AndG1161 whenG3753 he wasG1096 aloneG2651, they that were aboutG4012 himG846 withG4862 the twelveG1427 askedG2065 of himG846 the parableG3850. 11AndG2532 he saidG3004 to themG846, To youG5213 it is givenG1325 to knowG1097 the mysteryG3466 of the kingdomG932 of GodG2316: butG1161 to themG1565 that are outsideG1854, all these thingsG3956 are doneG1096 inG1722 parablesG3850: 12ThatG2443 seeingG991 they may seeG991, andG2532 notG3361 perceiveG1492; andG2532 hearingG191 they may hearG191, andG2532 notG3361 understandG4920; lest at any timeG3379 they should be convertedG1994, andG2532 their sinsG265 should be forgivenG863 themG846. 13AndG2532 he saidG3004 to themG846, Know yeG1492 notG3756 thisG5026 parableG3850? andG2532 how thenG4459 will ye knowG1097 allG3956 parablesG3850? 14The sowerG4687 sowethG4687 the wordG3056. 15AndG1161 theseG3778 are theyG1526 byG3844 the way sideG3598, whereG3699 the wordG3056 is sownG4687; butG2532 whenG3752 they have heardG191, SatanG4567 comethG2064 immediatelyG2112, andG2532 taketh awayG142 the wordG3056 that was sownG4687 inG1722 theirG846 heartsG2588. 16AndG2532 theseG3778 are theyG1526 likewiseG3668 who are sownG4687 onG1909 stony groundG4075; whoG3739, whenG3752 they have heardG191 the wordG3056, immediatelyG2112 receiveG2983 itG846 withG3326 gladnessG5479; 17AndG2532 haveG2192 noG3756 rootG4491 inG1722 themselvesG1438, andG235 so endureG1526 but for a timeG4340: afterwardG1534, when afflictionG2347 orG2228 persecutionG1375 arisethG1096 forG1223 the word’s sakeG3056, immediatelyG2112 they fall awayG4624. 18AndG2532 theseG3778 areG1526 they who areG1526 sownG4687 amongG1519 thornsG173; such asG3778 hearG191 the wordG3056, 19AndG2532 the caresG3308 of thisG5127 worldG165, andG2532 the deceitfulnessG539 of richesG4149, andG2532 the lustsG1939 ofG4012 other thingsG3062 entering inG1531, chokeG4846 the wordG3056, andG2532 it becomethG1096 unfruitfulG175. 20AndG2532 theseG3778 areG1526 they who are sownG4687 onG1909 goodG2570 groundG1093; such asG3748 hearG191 the wordG3056, andG2532 receiveG3858 it, andG2532 bring forth fruitG2592, someG1520 thirtyfoldG5144, someG2532 G1520 sixtyG1835, andG2532 someG1520 an hundredG1540. 21AndG2532 he saidG3004 to themG846, IsG3385 a lampG3088 broughtG2064 toG2443 be putG5087 underG5259 a basketG3426, orG2228 underG5259 a bedG2825? and notG3756 toG2443 be setG2007 onG1909 a lampstandG3087? 22ForG1063 there isG2076 nothingG3756 hidG2927 G5100, whichG3739 shallG5319 notG3362 be revealedG5319; neitherG3761 hath any thing been keptG1096 secretG614, butG235 thatG2443 it should comeG2064 to lightG1519 G5318. 23If any manG1536 hathG2192 earsG3775 to hearG191, let him hearG191. 24AndG2532 he saidG3004 to themG846, Take heedG991 whatG5101 ye hearG191: withG1722 theG3739 measureG3358 which ye measureG3354, it shall be measuredG3354 to youG5213: andG2532 to youG5213 that hearG191 shall more be givenG4369. 25ForG1063 G302 he thatG3739 hathG2192, to himG846 shall be givenG1325: andG2532 he thatG3739 hathG2192 notG3756, fromG575 himG846 shall be takenG142 evenG2532 that whichG3739 he hathG2192. 26AndG2532 he saidG3004, SoG3779 isG2076 the kingdomG932 of GodG2316, asG5613 ifG1437 a manG444 should castG906 seedG4703 intoG1909 the groundG1093; 27AndG2532 should sleepG2518, andG2532 riseG1453 nightG3571 andG2532 dayG2250, andG2532 the seedG4703 should springG985 andG2532 grow upG3373, heG846 knowethG1492 notG3756 howG5613. 28ForG1063 the earthG1093 bringeth forth fruitG2592 of itselfG844; firstG4412 the bladeG5528, thenG1534 the earG4719, after thatG1534 the ripeG4134 grainG4621 inG1722 the headG4719. 29ButG1161 whenG3752 the fruitG2590 is brought forthG3860, immediatelyG2112 he putteth inG649 the sickleG1407, becauseG3754 the harvestG2326 is comeG3936. 30AndG2532 he saidG3004, To whatG5101 shall we likenG3666 the kingdomG932 of GodG2316? orG2228 withG1722 whatG4169 comparisonG3850 shall we compareG3846 itG846? 31It is likeG5613 a grainG2848 of mustard seedG4615, whichG3739, whenG3752 it is sownG4687 inG1909 the earthG1093, is lessG3398 than allG3956 the seedsG4690 that areG2076 inG1909 the earthG1093: 32ButG2532 whenG3752 it is sownG4687, it groweth upG305, andG2532 becomethG1096 greater thanG3187 allG3956 herbsG3001, andG2532 shooteth outG4160 greatG3173 branchesG2798; so thatG5620 the fowlsG4071 of the airG3772 mayG1410 lodgeG2681 underG5259 itsG846 shadowG4639. 33AndG2532 with manyG4183 suchG5108 parablesG3850 he spokeG2980 the wordG3056 to themG846, asG2531 they were ableG1410 to hearG191 it. 34ButG1161 withoutG5565 a parableG3850 he spokeG2980 notG3756 to themG846: andG1161 when they were aloneG2398 G2596, he expoundedG1956 all thingsG3956 to hisG846 disciplesG3101. 35AndG2532 theG1722 sameG1565 dayG2250, when the eveningG3798 was comeG1096, he saithG3004 to themG846, Let us pass overG1330 toG1519 the other sideG4008. 36AndG2532 when they had sent awayG863 the multitudeG3793, they tookG3880 himG846 even asG5613 he wasG2258 inG1722 the boatG4143. AndG1161 there wereG2258 alsoG2532 withG3326 himG846 otherG243 little boatsG4142. 37AndG2532 there aroseG1096 a greatG3173 stormG2978 of windG417, andG1161 the wavesG2949 beatG1911 intoG1519 the boatG4143, so thatG5620 itG846 wasG1072 nowG2235 fullG1072. 38AndG2532 heG846 wasG2258 inG1909 the stern of the boatG4403, asleepG2518 onG1909 a pillowG4344: andG2532 they awakeG1326 himG846, andG2532 sayG3004 to himG846, MasterG1320, carestG3199 thouG4671 notG3756 thatG3754 we perishG622? 39AndG2532 he aroseG1326, and rebukedG2008 the windG417, andG2532 saidG2036 to the seaG2281, PeaceG4623, be stillG5392. AndG2532 the windG417 ceasedG2869, andG2532 there wasG1096 a greatG3173 calmG1055. 40AndG2532 he saidG2036 to themG846, WhyG5101 are yeG2075 soG3779 fearfulG1169? how is itG4459 that ye haveG2192 noG3756 faithG4102? 41AndG2532 they fearedG5399 exceedinglyG5401 G3173, andG2532 saidG3004 oneG240 toG4314 anotherG240, WhatG5101 manner of manG686 isG2076 thisG3778, thatG3754 evenG2532 the windG417 andG2532 the seaG2281 obeyG5219 himG846?
Jamieson Fausset Brown Bible Commentary 1 PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32;
Luke 8:4-
Luke 8:18). (Mark 4:1-34)
And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude."
so that he entered into a ship--rather, "the ship," meaning the one mentioned in
Mark 3:9. (See on
Matt 12:15).
and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on
Matt 13:1-
Matt 13:2.)
2 And he taught them many things by parables, and said unto them in his doctrine--or "teaching."
Parable of the Sower (
Mark 4:3-
Mark 4:9,
Mark 4:13-
Mark 4:20).
3 THE SOWER, THE SEED, AND THE SOIL. (
Mark 4:3,
Mark 4:14)
Hearken; Behold, there went out a sower to sow--What means this? See on
Mark 4:14.
First Case: THE WAYSIDE. (
Mark 4:4,
Mark 4:15).
4 And it came to pass, as he sowed, some fell by the wayside--by the side of the hard path through the field, where the soil was not broken up.
and the fowls of the air came and devoured it up--Not only could the seed not get beneath the surface, but "it was trodden down" (
Luke 8:5), and afterwards picked up and devoured by the fowls. What means this? See on
Mark 4:15.
Second Case: THE STONY or rather, ROCKY GROUND. (
Mark 4:5,
Mark 4:16).
5 And some fell on stony ground, where it had not much earth--"the rocky ground"; in Matthew (
Matt 13:5), "the rocky places"; in Luke (
Luke 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on
Mark 4:16.
Third Case: THE THORNY GROUND. (
Mark 4:7,
Mark 4:18-
Mark 4:19).
7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (
Matt 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on
Mark 4:19.
Fourth Case: THE GOOD GROUND. (
Mark 4:8,
Mark 4:20).
8 And other fell on good ground, and did yield fruit, &c.--The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on
Mark 4:20.
9 And he said unto them, He that hath ears to hear, let him hear.
After this parable is recorded the Evangelist says:
10 And when he was alone, they that were about him with the twelve--probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.
asked of him the parable--The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on
Matt 13:1).
Reason for Teaching in Parables (
Mark 4:11-
Mark 4:12,
Mark 4:21-
Mark 4:25).
11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--See on
Matt 13:10-
Matt 13:17.
13 Know ye not this parable? and how then will ye know all parables?--Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mat. 13:1-58, we shall take this parable and the Lord's own exposition of the different parts of it together.
14 The sower soweth the word--or, as in Luke (
Luke 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (
Matt 13:37-
Matt 13:38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on
Mark 4:4.
15 And these are they by the wayside, where the word is sown; but, when they have heard, &c.--or, more fully (
Matt 13:19), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (
Matt 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (
Luke 8:12) --finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!
16 And these are they likewise which are sown on stony ground, &c.--"Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (
Mark 4:6), and "lacks moisture" (
Luke 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (
Luke 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!
18 And these are they which are sown among thorns; such as hear the word,
19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (
Luke 8:14).
choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a ragged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (
Luke 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.
20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (
Luke 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (
Mark 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (
Gen 26:12), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.
21 And he said unto them, Is a candle--or "lamp"
brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--"that they which enter in may see the light" (
Luke 8:16). See on
Matt 5:15, of which this is nearly a repetition.
22 For there is nothing hid which shall not be manifested, &c.--See on
Matt 10:26-
Matt 10:27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."
23 If any man have ears to hear, let him hear--This for the second time on the same subject (see on
Mark 4:9).
24 And he saith unto them, Take heed what ye hear--In Luke (
Luke 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.
with what measure ye mete, it shall be measured to you--See on
Matt 7:2.
and unto you that hear--that is, thankfully, teachably, profitably.
shall more be given.
25 For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath--or "seemeth to have," or "thinketh he hath." (See on
Matt 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.
Parable of the Seed Growing We Know not How (
Mark 4:26-
Mark 4:29).
This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.
26 So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in
Mark 4:27.
28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.
29 But when the fruit is brought forth--to maturity
immediately he putteth in the sickle, because the harvest is come--This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.
Parable of the Mustard Seed (
Mark 4:30-
Mark 4:32).
For the exposition of this portion, see on
Matt 13:31-
Matt 13:32.
33 And with many such parables spake he the word unto them, as they were able to hear it--Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (
Matt 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.
34 But without a parable spake he not unto them--See on
Matt 13:34.
and when they were alone, he expounded all things to his disciples--See on
Mark 4:22.
35 JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( =
Matt 8:23-
Matt 8:34; Luke 8:22-39). (Mark 4:35-5:20)
And the same day--on which He spoke the memorable parables of the preceding section, and of the thirteenth chapter.
when the even was come--(See on
Mark 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (
Mark 4:21;
Luke 8:40).
he saith unto them, Let us pass over unto the other side--to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.
36 And when they had sent away the multitude, they took him even as he was in the ship--that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.
And there were also with him other little ships--with passengers, probably, wishing to accompany Him.
37 And there arose a great storm of wind--"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.
and the waves beat into the ship--kept beating or pitching on the ship.
so that it was now full--rather, "so that it was already filling." In Matthew (
Matt 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (
Luke 8:23) --not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.
38 And he was in the hinder part of the ship--or stern.
asleep on a pillow--either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.
and they awake him, and say unto him, Master--or "Teacher." In Luke (
Luke 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."
carest thou not that we perish?--Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.
39 And he arose, and rebuked the wind--"and the raging of the water" (
Luke 8:24).
and said unto the sea, Peace, be still--two sublime words of command, from a Master to His servants, the elements.
And the wind ceased, and there was a great calm--The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.
40 And he said unto them, Why are ye so fearful?--There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.
how is it that ye have no faith?--next to none, or none in present exercise. In Matthew (
Matt 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.
41 And they feared exceedingly--were struck with deep awe.
and said one to another, What manner of man is this, that even the wind and the sea obey him?--"What is this?" Israel has all along been singing of JEHOVAH, "Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!" "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!" (
Ps 89:9;
Ps 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--"WHAT MANNER OF MAN IS THIS?"
Glorious Cure of the Gadarene Demoniac (Mark 5:1-20).
